8 research outputs found
Analysis of Changing Islamic Masculinity Found in the Martyrdom Discourse of Ali Shariati and Morteza Avini
νμλ
Όλ¬Έ(μμ¬) -- μμΈλνκ΅λνμ : μΈλ¬Έλν μμμμΈμ΄λ¬Έλͺ
νλΆ, 2021.8. κΉκ±΄ν.λ³Έ μ°κ΅¬λ μ΄λμ μ’
κ΅μ λ―Όμ‘±μ£Όμμ λνλλ λ¨μ±μ±μ λ³νλ₯Ό λΆμν¨μΌλ‘μ¨ κ·Όλμ 주체μ±μ΄ νμ±λλ μλμ μΈ κ³Όμ μ νμ
νκ³ μ νλ€. νΉν λ³Έ μ°κ΅¬λ μ΄λμ λ¬Έν μ¬μκ° μ리 μ€λ¦¬μν°(1933-1977)μ λͺ¨λ₯΄ν
μ μλΉλ(1947-1993)μ μ μμ μ€μ¬μΌλ‘ 20μΈκΈ° μ€λ° μ΄ν μ΄λμ βμκ΅β μ¬μμ λ΄κΈ΄ λ¨μ±μ±μ λ³νλ₯Ό μΆμ νλ€. λ μ¬μκ°λ 곡ν΅μ μΌλ‘ μ’
κ΅μ μ ν΅μ μ¬ν΄μν¨μΌλ‘μ¨ μ μΉμ μΈ λ³νλ₯Ό λͺ¨μνμλ€. μ μλ 1979λ
μ΄λ νλͺ
μ΄μ μκΈ°μ μ±
, λ
Όλ¬Έ, μ°μ€ λ±μ ν΅νμ¬ μ΄μ¬λμ νλͺ
μ΄λ°μ¬λ‘κΈ°λ‘ μ¬ν΄μνμκ³ , νμλ μ΄λ-μ΄λΌν¬ μ μ μ€ λ€νλ©ν°λ¦¬ κ°λ
μΌλ‘μ μμ 맀체λ₯Ό ν΅ν΄ νλͺ
μ΄λ°μ¬λ‘κΈ°λ₯Ό ν΅μΉμ΄λ
ν νλ λ°μ κ²°μ μ μΈ μν μ νμλ€. μ΄λμ¬μ λ¨μ±μ€μ¬μ£Όμμ κ°λΆμ₯μ μ’
κ΅ ν΄μμ λ€λ£¬ μ νμ°κ΅¬λ€μ βμκ΅μβ λͺ¨λΈμ΄ νλ μ΄λμ λ¨μ±μ€μ¬μ£Όμμ κ°λΆμ₯μ νΉμ±μ λννλ€κ³ νμ
ν΄μλ€. νμ§λ§ λ³Έ μ°κ΅¬λ μμ μ°κ΅¬λ€μ΄ λ€μμ μ΄μ¬λ μ¬μ±μ±κ³Ό λ€λ₯΄κ² βμ΄μ¬λμ λ¨μ±μ±βμ μ μ μ΄κ³ λ¨μΌν κ²μΌλ‘ μ¬κ²¨μλ€λ μΈ‘λ©΄μμ λ¬Έμ κ° μλ€κ³ μ£Όμ₯νλ€. λ³Έ μ°κ΅¬λ μ리 μ€λ¦¬μν°μ μ μμΌλ‘λΆν° λ°κ²¬λλ λ¨μ±μ±μ΄ λͺ¨λ₯΄ν
μ μλΉλμ μκΈ°μ μ΄λ₯΄λ¬ μ΄λ»κ² λ³ννλμ§λ₯Ό μΆμ νμμΌλ©°, κ·λ²μ μ΄μ¬λ λ¨μ±μ±μ΄ μλ°μ μ¬κ³ μ κΈ°λ°ν κ°μ‘± κΈ°λ°μ λ¨μ±μμ μκΈ°μΆ©μ‘±μ , μκ³μ λ¨μ± 곡λ체 μμ κ°μΈμΌλ‘ λ³λͺ¨νμμμ μ£Όμ₯νλ€. ꡬ체μ μΌλ‘ λ³Έ μ°κ΅¬λ μ€λ¦¬μν°μ μ΄μμ 무μ¬λ¦Ό κ°μ‘±κ΄μ ν΅ν΄ κ·Έμ μ λκ΄μ μ΄ν΄νλ€. κ·Έλ μ리 μ΄λΈ μλΉ ν리λΈ, νν°λ§ μνλ¬, νμ°κ³Ό νμΈμΈ, μμ΄λ©μΌλ‘ μ΄λ£¨μ΄μ§ μ΄μμ 무μ¬λ¦Ό κ°μ‘±μ μμνλλ°, νΉν κ·Έλ νμΈμΈμ΄ μκ΅μλ‘μ 보μ΄λ μμ
μ λ¨μ±μ±μ κ·λ²μ μ΄μ¬λ λ¨μ±μ±μΌλ‘ μ μνλ€. ν΄λΉ λ¨μ±μ± λͺ¨λΈμ μκΈ°μ£Όλμ±κ³Ό μλ°μ±μ νΉμ§μΌλ‘ νλ©° ν¨μ μ΄λΈ μλ ν립(무νλ§λμ μΉμ²μ΄μ μ μ)μ΄ λ΄μ§ν μ ν΅μ μ₯μ¬(θ¬εΈ«) λ¨μ±μ±κ³Ό λμ‘°λλ€. κ·Έμ μ λκ΄μμ κ°μ‘±μ μ¬μ± ꡬμ±μλ€μ μλ°μ±κ³Ό μ§μ±μ κΈ°λ°νμ¬ μ λ¬μ, μμ‘μ, κ΅μ‘μμ μν μ μννκ³ , μ΄λ₯Ό ν΅ν΄ λ¨μ± ꡬμ±μλ€μ 보쑰νλ€. λ°λ©΄ μλΉλμ μ λκ΄μ κ΅°μΈλ€λ‘ μ΄λ£¨μ΄μ§ λ¨μ± 곡λ체λ₯Ό μ€μ¬μΌλ‘ νλ©°, μ΄ μμμ λ¨μ±λ€μ μ§λμλ₯Ό μ€μ¬μΌλ‘ κ΅°λμ μ§μλ₯Ό νμ±νκ³ μ¬μ±λ€μ λμμμ΄ μμ‘±μ μ μ§νλ€. μ΄λ¬ν λ³ν μμμ μ¬μ±μ μμ‘μμ κ΅μ‘μμ μν μ μκ³ μκ΅μλ₯Ό μ¬μμ°νλ μν λ§μ λ΄λΉνλ€. λ³Έ μ°κ΅¬λ λν μ΄λ¬ν λ°κ²¬μ μ΄μ μκΈ° λ―Όμ‘±μ£Όμ λ΄λ‘ μ μ λκ΄κ³Ό μ°κ΄μ§μ΄ μ΄ν΄νκ³ μ νλ€. μ€λ¦¬μν°λ λ°κ΅κ° μλ―Ό λ―Όμ‘±μ£Όμ λ΄λ‘ μ μ ν΅μ λ°λΌ λ¨μ±-μ¬μ± μλ―Ό λͺ¨λμ μλ―Όμ±κ³Ό μλ°μ μν μνμ κ°μ‘°νμλ€. λ°λ©΄ μλΉλλ μκ³μ λ¨μ± 곡λ체λ₯Ό μ€μ¬μΌλ‘ νλ κ΅κ°μ£Όμμ λ―Όμ‘±μ£Όμμ μ λκ΄μ κ³μΉνμλ€. νμ§λ§ λ λ΄λ‘ μ 곡ν΅μ μΌλ‘ μ΄μ±μ κ·λ²ν(heteronormalization)μ μ΄ μμμ λ¨μ±μ μ°μμ μ μ§νλ κ·Όλμ νλ¦μ λ²μ΄λμ§ μλλ€. κ·Έλ¬λ λ λ΄λ‘ μ 곡ν΅μ μΌλ‘ μ¬μ±μ 보νΈμ νΉμ κ΅μ‘μλ‘μμ λ¨μ± μ±
μμ μ κ±°ν¨μΌλ‘μ¨ μ ν λ―Όμ‘±μ£Όμ λ΄λ‘ λ€κ³Ό μ°¨μ΄λ₯Ό 보μΈλ€. λ°λΌμ λ³Έ μ°κ΅¬λ μ΄μ¬λμ£Όμμ μ λκ΄μ λ°λμ μ΄λΌκ³ μΌλ°ννλ κΈ°μ‘΄μ μ΄ν΄λ₯Ό κ±°λΆνλ©°, μ΄μ¬λμ£Όμμ λ€μμ±κ³Ό νΌν©μ νΉμ§(hybridity)μ μ΄ν΄ν νμλ₯Ό μμ€νλ€. κ²°λ‘ μ μΌλ‘ λ³Έ μ°κ΅¬λ μ΄λ λ¨μ±μ±μ μ΄λ μ¬νμμ λ²μ΄μ§λ μΈμμ μμ μ£Όμ, 보μμ£Όμ, μ΄μ¬λμ£Όμμ κ²½ν©κ³Ό νΌν©μ κ΄μ°°ν μ μλ ν리μ¦μΌλ‘ μ¬μ©ν μ μμμ μ μνλ€.This research finds changing notions of masculinity in Iranian religious nationalism as a βsite of modernity,β where the concept of the modern gendered subject is contested and negotiated. It analyzes embedded masculinity in late-twentieth-century Iranian political discourses centering on martyrdom or shahadat by focusing on works of two prominent Iranian cultural theorists, Ali Shariati (1933-1977) and Morteza Avini (1947-1993). Both men focused on the potentiality of religious traditions for making political changes; the former, as a scholar-activist before the 1979 Iranian Revolution, re-interpreted Islam into revolutionary ideology through the medium of books, articles, and speeches, and the latter, as a documentary filmmaker during the Iran-Iraq war, played a crucial role in re-capturing revolutionary ideology and turning it into one that can be utilized in favor of the state, utilizing visual media. Scholars of Iranian gender studies have previously pointed to the masculine nature of Iranian history and patriarchal religious interpretations. The discourse of martyrdom has been portrayed as being representative of this trend. This research problematizes the previous scholarship, arguing that in these studies βIslamic masculinityβ has been considered monolithic and static, devoid of change contrary to heterogenic Islamic femininities. By tracking differentiated masculinity in the discourse of Shariati and Avini, this research proposes that normative Islamic masculinity has changed from elevating voluntary, family-oriented men to individuals in a self-sufficient, hierarchical, fraternal community. In specific, this research understands Shariatiβs gendered perspective through his imagination of an exemplary Muslim family consisting of Ali ibn Abi Talib as the father, Fatimah bint Muhammad (Muhammadβs daughter) as the mother, Hasan and Husayn as the sons, and Zaynab as the daughter. In this imagination, heroic masculinity embodied by Husayn as a martyr is particularly proposed as normative Islamic masculinity. This version of masculinity highlights self-leadership and self-consciousness in contradistinction to traditional strongman masculinity embodied by Hamza ibn Abdul-Muttalib, a relative and disciple of the Prophet Muhammad. In Shariatiβs imagination, female members of the family support male members of the family by serving the roles of messenger, nurturer, educator, based on their intellectual ability and voluntarism. On the other hand, Aviniβs gender perception centers around a fraternal community composed of warriors. A militaristic hierarchy centering on a leader dominates the community and persists self-sufficiently without the help of women, who lost the role of caregivers and persist only as the bearer of future martyrs. This research situates these findings in line with previous nationalist discourses. Shariati, following the tradition of anti-state nationalist discourse, countered the discourse of public patriarchy by accentuating citizenship and the voluntarist role of citizens, both male, and female, for the nation. Avini, on the other hand, inherited a gender perspective of statist nationalism centered on a hierarchical fraternal community. Both discourses, however, showed continued male dominance in the modern project of heteronormalization in Iranian society. On the other hand, both discourses mark a definite departure from previous nationalist discourses by eliminating male responsibility as a protector and educator of women. Therefore, this research rejects the conventional notion, which understands the gender perspective of Islamism as reactionary, and argues for the necessity to understand its heterogenic and hybrid nature. Consequently, this research proposes Iranian masculinity as a prism, through which one can observe the contestation and intermixing of secular liberalism, conservatism, and Islamism in Iranian society.I. Introduction 01
1. Literature Review 04
2. Research Methodology 10
β
‘. Analysis of Embedded Masculinity 13
1. Analysis of Ali Shariatiβs Discourse 13
2. Analysis of Morteza Aviniβs Discourse 22
β
’. Discussing Iranian Masculinity 33
β
£. Conclusion 46
Bibliography 50
Abstract in Korean 57μ
High resolution US findings : in experimentally induced clonorchiasis in dogs μ‘견μμ μ€νμ μΌλ‘ μ λ°ν κ°ν‘μΆ©μ¦μ κ³ ν΄μ μ΄μν μ견
Thesis (master`s)--μμΈλνκ΅ λνμ :μνκ³Ό λ°©μ¬μ κ³Όνμ 곡,2002.Maste
USPIO-μ¦κ° μ기곡λͺ μμμ μν λ¦Όνμ μ μ΄μ νκ° : ν λΌ VX2 μ’ μλͺ¨λΈμμ 1.5 ν μ€λΌμ 3.0 ν μ€λΌμ λΉκ΅
Thesis(doctors) --μμΈλνκ΅ λνμ :μνκ³Ό(μμμν), 2009.8.Docto