Whiteness, Orientalism and Immigration: A Critique of Two Iranian Exilic Memoirs

This paper is a critique of two Iranian exilic memoirs: Reading Lolita in Tehran: A Memoir by Azar Nafisi and Marina Nemat’s Prisoner of Tehran: A Memoir. By reading both texts as “native informant” (Spivak, 2003; Dabashi, 2006) memoirs, this paper analyzes how the authors’ performance of marginality within Iranian society and sameness with their Western readers results in their adoption of a ‘white’ Western feminist gaze at post-revolutionary Iran, which is located within an Orientalist discourse regarding differences between ‘East’ and West’. Nafisi and Nemat contribute to the racialization of Muslims and they racialize a ‘white’ identity that is primarily expressed through the unveiled body and strong support for Western values and democracy. I argue that their representations of Iran are part of a discourse of racialized whiteness that is a feature and governing principle of Western immigration and its attempt to control and ‘liberate’ the Muslim migrant subject.

Whiteness, Orientalism and Immigration: A Critique of Two Iranian Exilic Memoirs

This paper is a critique of two Iranian exilic memoirs: Reading Lolita in Tehran: A Memoir by Azar Nafisi and Marina Nemat’s Prisoner of Tehran: A Memoir. By reading both texts as “native informant” (Spivak, 2003; Dabashi, 2006) memoirs, this paper analyzes how the authors’ performance of marginality within Iranian society and sameness with their Western readers results in their adoption of a ‘white’ Western feminist gaze at post-revolutionary Iran, which is located within an Orientalist discourse regarding differences between ‘East’ and West’. Nafisi and Nemat contribute to the racialization of Muslims and they racialize a ‘white’ identity that is primarily expressed through the unveiled body and strong support for Western values and democracy. I argue that their representations of Iran are part of a discourse of racialized whiteness that is a feature and governing principle of Western immigration and its attempt to control and ‘liberate’ the Muslim migrant subject.

Innocent Texts Conspiring with Imperial Desire: A Critique of Nafisi’s Reading Lolita in Tehran

'Native informant' acclaims the transmission of stereotypical representation of Muslim society as a general rule and women specifically. The present work provides a comprehensive prospect of women status defined by religion Islam to build consciousness globally. Through qualitative inquiry, the present study critically analyzes Nafisi's Reading Lolita in Tehran (2003). Iranian writer Azar Nafisi assumes the role of 'native informant' who amplifies the narrative to authenticate her account. The study employs 'amplification' as apparatus to scrutinize fundamentalist perspective of religion Islam reflected in Iranian fiction. Spivak's concept of 'native informant' is reproduced in the narratives to establish the narrator's role as a hybrid character whose thoughts regularly record and oppose the assumed fundamentalist obligations set by the Islamic regime. The narrative begins in the narrator's house, who ardently assembles her university students and discusses various classical literary works. The memoir recounts a woman's experience in Tehran before, during, and after the revolution. Names of characters are concealed to keep individuals safe from probable vengeance and degradation. Primarily, the study enquires how knowledge production through writing personal narratives runs into mainstream culture, characterizing the representation of stereotypes. Narratives inform about a specific culture and mirror the role of 'native informant' in amplifying fundamentals of native culture and religion. Nafisi's account of extensive cultural and religious judgments from context-specific attempts to extrapolate that Islamic Republic Iran vehemently formed a desperate unobtrusive region, which maltreated women. Nafisi may have a self-protective standpoint for women, but she emerged more like a "native informant" rather than a social reformer by amplifying the situation.

Joshua Marshman and the Study of Spoken Chinese

Joshua Marshman, English Baptist missionary in India, spent the decade between 1805 and 1814 studying the Chinese language. Marshman’s unique vantage point in India makes him stand out among European Sinologists of his time. Marshman’s familiarity with Indian languages and the local traditions of studying them informed his speculative publications on Chinese. Learning Chinese from a native informant was not enough for him. He thought that only through a mastery of both Sanskrit and Mandarin could the Chinese language be really comprehended and put to use by foreign missionaries and scholars alike. This article examines Marsh­man’s course of study and his publications on the Chinese language. It argues that although Marshman’s hope to forge a hybrid, Sanskrit-infused Sinology appeared as a dead end in his time, he was right to focus on the importance of foreign contacts in the formation of the modern Chinese language.

Between Islamic Learning and Philological Nationalism: Mullah Mahmûdê Bayazîdî’s Auto-ethnography of the Kurds

This article deals with the ethnographic and philological works of the nineteenth-century Kurdish scholar Mullah Mahmûdê Bayazîdî, which mark a crucial stage in the history of vernacular Kurdish-language learning. It turns out that Bayazîdî, although working in the service of the then Russian consul, Auguste Jaba, cannot be called either a “native informant” nor an “orientalist scholar”. After providing some historical background, I discuss Bayazîdî’s main writings and their significance. I then discuss his conceptions of language, literature, local tradition or culture, and history, concluding that none of these bears any traces of modern Western philology or romantic nationalism. Hence, his work cannot be qualified as “internalized orientalism”, but, as it is written in a vernacular language, neither can it be wholly assimilated to classical Islamic learning.