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Titlebook: Refashioning Iran; Orientalism, Occiden Mohamad Tavakoli-Targhi Book 2001 Palgrave Macmillan, a division of Macmillan Publishers Limited 20

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书目名称Refashioning Iran
副标题Orientalism, Occiden
编辑Mohamad Tavakoli-Targhi
视频video
丛书名称St Antony‘s Series
图书封面Titlebook: Refashioning Iran; Orientalism, Occiden Mohamad Tavakoli-Targhi Book 2001 Palgrave Macmillan, a division of Macmillan Publishers Limited 20
描述Mohamad Tavakoli-Targhi offers a corrective to recent works on Orientalism that focus solely on European scholarly productions without exploring the significance of native scholars and vernacular scholarship to the making of Oriental studies. He brings to light a wealth of eighteenth- and nineteenth-century Indo-Persian texts, made ‘homeless‘ by subsequent nationalist histories and shows how they relate to Indo-Iranian modernity. In doing so, he argues for a radical rewriting of Iranian history with profound implications for Islamic debates on gender.
出版日期Book 2001
关键词gender; historiography; history; identity; Iran; national identity; women
版次1
doihttps://doi.org/10.1057/9781403918413
isbn_softcover978-1-349-42687-4
isbn_ebook978-1-4039-1841-3Series ISSN 2633-5964 Series E-ISSN 2633-5972
issn_series 2633-5964
copyrightPalgrave Macmillan, a division of Macmillan Publishers Limited 2001
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St Antony‘s Serieshttp://image.papertrans.cn/r/image/824614.jpg
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https://doi.org/10.1057/9781403918413gender; historiography; history; identity; Iran; national identity; women
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Persianate Europology,urselves than the crowd began to gather round, passing and re-passing us in a manner that enabled us to see much more than we should have done had we been walking about; and my friend, now in a state of greater comfort, made free and amusing remarks.”. Like Persian voyagers, Europeans also experienc
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Imagining European Women, For Iranian modernists, viewing European women as educated and cultured, the veil became a symbol of backwardness. Its removal, in their view, was essential to the advancement of Iran and its dissociation from Arab—Islamic culture. For the counter-modernists who wanted to uphold the Islamic social
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Patriotic and Matriotic Nationalism,d to the emergence of the public sphere and popular sovereignty — the participation of “the nation’s children” (both male and female) in determining the future of the “motherland” .. As for popular sovereignty, this changing gender of nationalhome was crucial to the resignification of . from the inf
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Postscript,nitor of humanity, Kayumars as the first universal king, Mazdak as a theoretician and practitioner of freedom and equality, Kavah-’i Ahangar as the originator of “national will” ., and Anushirvan as a paradigmatic just-constitutional-monarch. This inventive remembrance of things pre-Islamic inspired
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