The Dialogical Tradition of Iranian Modernity: Monazereh,Simultaneity, and the Making of Modern Iran

Iranian modernity has chiefly been examined in the context of a dialectical antagonism between “traditionalists” and “modernists”—main categories comprised of related sub-headings such as “Islamist” versus “secular,” “reactionary” versus “revolutionary,” and “regressive” versus “progressive.” Following this approach, Iranian adaptations of modernity have often been (de)historicized as a theater of national “awakening” resulting from the toils of secular intellectuals in overcoming the obstinate resistance of traditional reactionaries, a confrontation between two purportedly well-defined and mutually exclusive camps. Such reductionist dialectics has generally overwritten the dialogic narrative of Iranian modernity, a conflicted dialogue misrepresented as a conflicting dialectic. It has also silenced an important feature of Iranian modernity: the universally acknowledged premise of the simultaneity and commensurability of tradition with modernity. The monazereh (disputation or debate) is the account of the interaction between rival discourses that engaged in opposing, informing, and appropriating each other in the process of adapting modernity. Narrativizing the history of Iranian modernity as the conflict between mutually exclusive binaries overlooks its hyphenated, liminal¹1 The notion of liminality has been theorized in different capacities. The anthropologist Victor Turner first used the idea of liminality in his study of tribal and religious rituals during which an initiate experiences a liminal stage when he belongs neither to the old order nor yet accepted into his new designation. Victor Turner, The Ritual Process: Structure and Anti-structure (Chicago, IL: Aldine, 1969). Turner’s insight has been expanded to investigate the general question of status in society. See, for example, Caroline Walker Bynam, Fragmentation and Redemption (New York: Zone Books, 1992), 27–51. Bynam applies Turner’s notion of liminality to the lives of Medieval female saints, arguing that Turner’s liminal passage applies more readily to the male initiate but does not in most cases reflect the experience of female initiates in Medieval times. Jungian psychology has shifted the focus from liminality as a stage in social movement to a step in an individual’s progress in the process of individuation. Jeffrey Miller, The Transcendent Function (New York: State University of New York Press, 2004), 104. See also: Peter Homans, Jung in Context: Modernity and the Making of a Psychology (Chicago, IL: University of Chicago Press, 1979). Others have used liminality to describe cultural and political change, have prescribed its application to historical analysis, or have made reference to “permanent liminality” to describe the condition in which a society is frozen in the final stage of a ritual passage. Respectively, Agnes Horvath, Bjorn Thomassen, and Harald Wydra, “Introduction: Liminality and Cultures of Change.” International Political Anthropology (2009); Agnes Horvath, Modernism and Charisma (Basingstoke: Palgrave, Macmillan, 2013); and Szakolczai, Reflexive Historical Sociology (New York: Routledge, 2000), 23. Finally, the notion of liminality has been applied to the analysis of mimetic behaviour and to the emergence of tricksters as charismatic leaders, given the association of the figure of the trickster with imitation. Respectively, Agnes Horvarth, Modernism and Charisma (Basingstoke: Palgrave, Macmillan, 2013), 55; and Arpad Szakolczai, Reflexive Historical Sociology (New York: Routledge, 2000), 155. This latter sense seems to apply to the history of Iranian modernity, for the anxiety of imitation was indeed one of its central concerns, and influential figures such as Mirza Malkum Khan (1833–1908) were sometimes perceived (though this was not universally the case) as saviours or tricksters alternatively by different people. On this issue, Fereydun Adamiyat notes how different people had different views of Malkum. The “despotic prince Zill al-Sultan” considered him to be of equal status to Plato and Aristotle. Aqa Ibrahim Badayi’ Nigar thought he was devoid of “the fineries of knowledge and literature (latīfah-i dānish va adab). Minister of Sciences and chief minister Mukhbirul Saltanah Hidayat thought “whatever Malkum wrote has been said in other ways in [Sa’di’s] Gulistan and Bustan.” Fekr-e Azadi (Tehran: Sukhan, 1340/1961), 99. Mehdi Quli Khan Hedayat’s view of Malkum Khan was summed up in these words: “This Malkum knew some things in magic and trickstery and finally did some dishonorable things and gave the dar al-fonun a bad reputation,” Khaterat va Khatarat (Tehran: Zavvar, 1389/2010), 58. Having said that, my use of the notion of liminality, though informed by the theoretical perspectives cited above, diverges from them in one important aspect: liminality as perceived by contemporary theory seems to be based on a pre-/post- understanding of non-liminal statuses accompanied by a desire on the part of the subject to emerge from the liminal state. This approach does not explain liminality as a site for the synthesis of coexisting identities. The munāzirah is precisely the account of such a process. In the context of Iranian modernity, the discourse of tradition was not perceived as prior to the discourse of modernity, as we shall amply see. In fact, European civilizational progress was deemed to have resulted from the successful implementation of Islamic principles. Therefore, while the history of Iranian modernity can still be analyzed as a liminal stage where a weakened old order meets the promise of a new order, it must be understood in terms of the encounter of simultaneous and parallel discourses. It is in this sense that liminality is employed in this study.View all notes identity—a narrative of adaptation rather than wholesale adoption, of heterogeneity rather than homogeneity, of dialogues rather than dialectics. The monazereh is the account of modern Iranian histories.     

The functional threshold of modern heritage: form versus function and the struggle over Tel Aviv’s concert hall

Abstract

This article examines conflict associated with efforts to conserve modern architecture. The tension between preservation and functional concerns and the cleavage between form and function are brought to the fore by looking at a prominent case study of the concert hall of Tel Aviv, Israel. Between 2005 and 2013, the historic concert hall was the subject of a substantial renovation plan, which became contentious owing to its impact on the interior and exterior features of the building. With the help of interviews, content analysis of proceedings, planning decisions and court rulings, the paper examines the obstacles for attaining a balance between form and function, and particularly: (1) the role of cultural elites in shaping historic places and in determining the ‘functional threshold’ of modern buildings; (2) how emotional attachments to cultural properties impact the course of built heritage conflicts; and (3) the failure of public participation. Overall, the analysis suggests that participatory avenues can be pursued in order to bridge the gap between opponents and proponents of structural modifications. When collaboration fails, however, the opinion of the professionals using the modern building should be given greater consideration, and legal redress should be a last resort.     

重新看近代史——近代三次改革运动的再思考

本文在反思意识形态史学的基础上,把中国近代史用五次战争、三场改革、一次革命串连起来。用解释学的方法,从人类文化学、心理文化变迁、思想文化层面、政治制度层面等视角重新审视、解读中国近代史。提出一个民族要不失时机地进行制度创新,要避免政治参与所引发的井喷效应。     

Thermoluminescence dating of a Stillbay–Howiesons Poort sequence at Diepkloof Rock Shelter (Western Cape,South Africa)

New excavations have been undertaken at Diepkloof Rock Shelter (DRS; South Africa) since 1999. It is one of the very few sites where Howiesons Poort and Stillbay assemblages can be collected from the same archaeological sequence. These Middle Stone Age techno-complexes are particularly interesting for their affinities with the much younger Later Stone Age facies, and their association with evidence for symbolic behaviour. Establishing their chronology is therefore particularly important for the understanding of the apparition and the evolution of the so-called “modern” behaviours. Data already available suggest ages ranging from 55 to 80 ka for the Howiesons Poort and from 70 to 80 ka for the Stillbay techno-complexes in several South African sites. The thermoluminescence dating undertaken at DRS on 22 stone samples originating from the entire stratigraphic record indicates intervals starting 10–50 ka earlier for these techno-complexes in this site. Possible caveats in the dating process are examined but to the best of our current knowledge must be rejected.     

当代文学的传播学视角

知识经济时代大众传播已渗透到政治、经济、文化等各个领域。文学与传播媒介之间相互作用,构成了当代文学时空关系场,使文学的生态环境和价值取向发生变化。从传播学立场出发,一种新的文学关系“作家（文本生产者）——传播者（媒介传播）——受众（文本消费者）”为我们考察当代文学提供了具有操作意义的理论方法。本文据此分析了当代文学中的商品属性、多元化、多样性、娱乐性和平民化等四个方面的问题。     

The emigration state and the modern geopolitical imagination

This article systematically reviews how a large number of states relate to their diasporas. It shows how states constitute various extra-territorial groups as members of a loyal diaspora, through a diverse range of institutions and practices. The article distinguishes two types of diaspora mechanism: one which cultivates and recognizes diaspora communities, and another which draws them into reciprocal ties with their homeland. The article demonstrates that, contrary to the common wisdom, it is normal for states to have a variety of such mechanisms protruding beyond their borders and impacting on a variety of extra-territorial groups. It is useful to view these institutions and practices collectively as “the emigration state”. The article argues that the emigration state has been overlooked by what John Agnew calls “the modern geopolitical imagination”, in which territorial nation-state units, locked into competition at a fixed international scale, are thought of as the highest form of political organization.     

Anatomical evidence for the antiquity of human footwear: Tianyuan and Sunghir

Trinkaus [Trinkaus, E., 2005. Anatomical evidence for the antiquity of human footwear use. J. Archaeol. Sci. 32, 1515–1526] provided a comparative biomechanical analysis of the proximal pedal phalanges of western Eurasian Middle Paleolithic and Middle Upper Paleolithic humans, in the context of those of variably shod recent humans. The anatomical evidence indicated that supportive footwear was rare in the Middle Paleolithic but became frequent by the Middle Upper Paleolithic. Based on that analysis, additional data are provided for the Middle Upper Paleolithic (∼27,500 cal BP) Sunghir 1 and the earlier (∼40,000 cal BP) Tianyuan 1 modern humans. Both specimens exhibit relatively gracile middle proximal phalanges in the context of otherwise robust lower limbs. The former specimen reinforces the association of footwear with pedal phalangeal gracility in the Middle Upper Paleolithic. Tianyuan 1 indicates a greater antiquity for the habitual use of footwear than previously inferred, predating the emergence of the Middle Upper Paleolithic.     

陈光甫开创中国现代旅游业

中国产生过徐霞客那样的伟大旅行家,但中国现代旅游业的发展却迟至20世纪之初。上海大银行家陈光甫是中国现代旅游业的拓荒,本探讨了其创立的中国旅行社的经营理念。     

A Case of Osteosarcoma in a Late Medieval–Early Modern Skull from Kyjov (Czech Republic)

After the reconstruction of the original parish church of the Moravian town of Kyjov in the latter part of the seventeenth century, human skeletal remains from the disturbed graves of the surrounding cemetery were gathered in a vault which was partially excavated in 1994. Among disarticulated bones of at least 106 individuals, a fragmented skull of a young male was found, with a massive outgrowth of bone on the right parietal, originally continuing fluently on the non-preserved frontal scale, on edges lifting the outer lamina. The inner lamina was covered less intensively by the bony growth. Radiography and CT scans showed a non-homogeneous structure, the inside being irregular and the outside granulated or radially striated. A metastatic lytic focus was detected in the same bone. Histology and SEM examination showed an uneven mineralization of the bone tissue, consisting of rough, thickened and irregularly spaced trabeculae, with cellular remains or mineralized matrix on the surface. The differential diagnosis took meningioma into consideration but the most probable diagnosis was osteogenic sarcoma, which is still infrequent in the palaeopathological record from the Old World and its localization in the cranial vault is very rare. © 1997 by John Wiley & Sons, Ltd.     

基于空间相互作用模型的近代中国经济区域划分研究

通商口岸制度,是中国近代史上最重要的经济现象。近代中国经济地理学的格局和区域经济差异等内容,可以利用当代经济地理学、GIS技术、经济学等研究方法结合历史数据进行考察。近代中国一百多个通商口岸的发展,逐步形成了沿海、沿江、边疆对外开放的地理格局,为现代化提供了条件,促进了近代资本主义生产方式的空间扩张,也重构了中国的经济区域。为探究近代中国通商口岸影响下的经济区域变化,首先对通商口岸体系子口税贸易在地理空间分布进行探讨,初步界定一些较大通商口岸的影响区域,进而通过数量化和GIS方法,特别是使用空间交互模型得出结论。通商口岸体系是区域经济现代化的代表和系统性的研究对象,直接影响到当代中国的经济地理格局,可对当前中国经济地理区划提供有历史与现实意义的参考。