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兀賳 鬲賯乇兀 賱賵賱賷鬲丕 賮賷 胤賴乇丕賳
賷乇賵賷 芦賯乇丕亍丞 賱賵賱賷鬲丕禄 賯氐丞 賲丨丕囟乇丕鬲 賮賷 丕賱鬲賲乇丿 丕賲鬲丿鬲 毓賱賶 爻賳鬲賷賳貙 賱賯賳鬲賴丕 賳賮賷爻賷 賱賲噩賲賵毓丞 賲賳 丕賱賳爻丕亍 丕賱廿賷乇丕賳賷丕鬲 丕亘鬲丿丕亍丕賸 賲賳 毓丕賲 1995 亘毓丿 丕爻鬲賯丕賱鬲賴丕 賲賳 賵馗賷賮鬲賴丕 賮賷 丕賱噩丕賲毓丞貨 賵馗賷賮丞 賱賲 鬲爻鬲胤毓 鬲丨賲賾賱賴丕 亘爻亘亘 丕賱賳馗丕賲 丕賱丿賷賳賷 丕賱廿賷乇丕賳賷. 毓賱賶 賲丿賶 爻賳鬲賷賳貙 賯亘賱 兀賳 鬲賴丕噩乇 廿賱賶 丕賱賵賱丕賷丕鬲 丕賱賲鬲丨丿丞貙 兀爻爻鬲 賳賮賷爻賷 賵胤丕賱亘丕鬲賴丕 丿丕卅乇丞 賲賳 丕賱丨乇賷丞 丕賱卮禺氐賷丞 賱賴賳賾貙 鬲禺賱賱鬲賴丕 賯乇丕亍丞 乇賵丕賷丕鬲 賮賱丕丿賷賲賷乇 賳丕亘賵賰賵賮 賵爻賰賵鬲 賮賷鬲夭噩賷乇丕賱丿 賵噩丕賷賳 兀賵爻鬲賳 賵賴賳乇賷 噩賷賲爻.
賰賷賮 丕亘鬲賰乇鬲 賳賮賷爻賷 丕爻鬲乇丕鬲賷噩賷鬲賴丕 丕賱賲賲賷夭丞 賱賱賲囟賷 賯丿賲丕賸 賵賲鬲丕亘毓丞 丨賷丕鬲賴丕貙 賵賲賯丕賵賲丞 丕爻鬲亘丿丕丿 丕賱噩賲賴賵乇賷丞 丕賱廿爻賱丕賲賷丞 賲賳 禺賱丕賱 賲卮丕乇賰丞 丕賱丌禺乇賷賳 爻乇丕賸 亘兀賯丕氐賷氐 兀丨亘鬲賴丕責
賰賷賮 丕亘鬲賰乇鬲 賳賮賷爻賷 丕爻鬲乇丕鬲賷噩賷鬲賴丕 丕賱賲賲賷夭丞 賱賱賲囟賷 賯丿賲丕賸 賵賲鬲丕亘毓丞 丨賷丕鬲賴丕貙 賵賲賯丕賵賲丞 丕爻鬲亘丿丕丿 丕賱噩賲賴賵乇賷丞 丕賱廿爻賱丕賲賷丞 賲賳 禺賱丕賱 賲卮丕乇賰丞 丕賱丌禺乇賷賳 爻乇丕賸 亘兀賯丕氐賷氐 兀丨亘鬲賴丕責
576 pages, Paperback
First published January 1, 2003
6,138 people are currently reading
136k people want to read
About the author
Azar Nafisi
21听books2,615听followersAzar Nafisi, Ph.D. (Persian: 丌匕乇 賳賮蹖爻蹖) (born December 1955) is an Iranian professor and writer who currently resides in the United States.
Nafisi's bestselling book Reading Lolita in Tehran: A Memoir in Books has gained a great deal of public attention and been translated into 32 languages.
Nafisi's bestselling book Reading Lolita in Tehran: A Memoir in Books has gained a great deal of public attention and been translated into 32 languages.
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August 17, 2007I'm not sure I can finish this book. It's just so boring and self-important. And poorly written. My eyes keep crossing. It makes me angry because I think this COULD really be a good book. It has a good premise, a lot of potential, and it's about a topic I'm actually very interested in and would like to know more about. But instead it's dry as hell and doesn't follow any cohesive pattern--it just feels like a lot of random moments in the life of Azar Nafisi strung together by some run-of-the-mill literary criticism. And maybe worst of all, it doesn't make me feel any more empathetic to the Iranian people than I already did and it doesn't give me any additional insight into Islamic culture that I haven't already gotten from Western media sources.
Why did this get such good reviews? Do people never read books and judge them for themselves? Or do they just say what they think they're supposed to say because they were told this is a terribly important book about a terribly important topic by a terribly important person? *sigh*
Why did this get such good reviews? Do people never read books and judge them for themselves? Or do they just say what they think they're supposed to say because they were told this is a terribly important book about a terribly important topic by a terribly important person? *sigh*
June 9, 2024
賲賳 賴賷 賱賵賱賷鬲丕責賵賲丕 毓賱丕賯丞 賱賵賱賷鬲丕 亘胤賴乇丕賳責
賱賵賱賷鬲丕 賴賷 乇賵丕賷丞 賱賱賰丕鬲亘 丕賱乇賵爻賷 賳丕亘賵賰賵賮.. 胤賮賱丞 賮賷 丕賱孬丕賳賷丞 毓卮乇 賲賳 毓賲乇賴丕 賵鬲毓乇囟鬲 賱賱兀睾鬲氐丕亘 賵丕賱丕爻鬲睾賱丕賱 毓賱賷 賷丿 毓噩賵夭 賯匕乇 賷爻賲賷 賴賵賲亘乇鬲...
丕賱乇賵丕賷丞 賮賷賴丕 廿爻賯丕胤 賲亘丕卮乇 賵 乇亘胤 賱賯氐丞 賱賵賱賷鬲丕 亘丕賱孬賵乇丞 丕賱廿賷乇丕賳賷丞 丕賱廿爻賱丕賲賷丞..
賱賵賱賷鬲丕 賴賷 乇賲夭 賱賱卮毓亘 丕賱廿賷乇丕賳賷 毓賲賵賲丕賸 賵賱賱賲乇兀丞 丕賱廿賷乇丕賳賷丞 禺氐賵氐丕賸..賵 賴賵賲亘乇鬲 賴賵 丌賷丞 丕賱賱賴 丕賱禺賲賷賳賷 丕賱匕賷 兀乇丕丿 兀賳 賷丨賵賱 賴匕丕 丕賱卮毓亘 廿賱賷 賳賲丕匕噩 賲賳 氐賳毓 禺賷丕賱賴..兀乇丕丿 兀賳 鬲鬲丨賵賱 賰賱 兀賲乇兀丞 賲賳 廿賳爻丕賳丞 丨賷丞 廿賱賷 賲禺賱賵賯 爻丕賰賳 賵賲爻鬲爻賱賲!
丕賱賰丕鬲亘丞 兀賱賯鬲 丕賱囟賵亍 毓賱賷 丕賱賲毓丕賳丕丞 丕賱賷賵賲賷丞 賱賱卮毓亘 丕賱廿賷乇丕賳賷 亘爻亘亘 丕賱賯賵丕賳賷賳 丕賱噩丿賷丿丞 賵丕賱鬲毓賱賷賲丕鬲 丕賱鬲賷 賰丕賳 賲賳 囟賲賳賴丕 賮乇囟 丕賱丨噩丕亘 貙禺賮囟 爻賳 丕賱夭賵丕噩 賲賳 佟侉 爻賳丞 廿賱賷 侃 爻賳賵丕鬲! 丕賱乇噩賲 丕賱毓賱賳賷 賰毓賯賵亘丞 賱噩乇賷賲丞 丕賱夭賳丕 亘噩丕賳亘 廿睾賱丕賯 丕賱毓丿賷丿 賲賳 丕賱氐丨賮 賵氐賵賱丕賸 賱賱兀毓丿丕賲丕鬲 丕賱毓賱賳賷丞 賵賯鬲賱 丕賱爻噩賳丕亍 丕賱爻賷丕爻賷賳 亘賱 賵賯鬲賱 兀賷囟丕賸 亘毓囟 丕賱賰購鬲丕亘 賵丕賱賲賮賰乇賷賳!!!
丕賱賰鬲丕亘 毓亘丕乇丞 毓賳 賲匕賰乇丕鬲 卮禺氐賷丞 賱賱賰丕鬲亘丞 丌匕乇 賳賮賷爻賷 賵賴賷 兀爻鬲丕匕丞 噩丕賲毓賷丞 賮賷 丕賱兀丿亘 丕賱廿賳噩賱賷夭賷 賵 賷鬲囟賲賳 鬲賮丕氐賷賱 亘爻賷胤丞 毓賳 丨賷丕鬲賴丕 丕賱卮禺氐賷丞 賵鬲賮丕氐賷賱 賰孬賷乇丞 賱鬲賱賲賷匕丕鬲賴丕 賵丨賷丕鬲賴賲 丕賱賱賷 賲賰丕賳卮 賱賷賴丕 兀賷 賮丕賷丿丞 亘丕賱賳爻亘丞 賱賷 廿賱賷 噩丕賳亘 噩夭亍 賰亘賷乇 噩丿丕賸 賲賳 丕賱賰鬲丕亘 毓賳 鬲丨賱賷賱 丕賱賰孬賷乇 賲賳 丕賱賰鬲亘 丕賱兀丿亘賷丞 丕賱賱賷 兀賳丕 賲賯乇賷鬲卮 賲賳賴丕 兀賷 丨丕噩丞 賵 亘丕賱鬲丕賱賷 賰丕賳鬲 睾賷乇 賲賲鬲毓丞 亘丕賱賲乇丞..
賷毓賳賷 兀賯丿乇 兀賯賵賱 丕賳賴 伲 賰鬲亘 賮賷 賰鬲丕亘 賵丕丨丿..鬲毓亘賳賷 噩丿丕賸 賮賷 賯乇丕亍鬲賴 賵丨爻賷鬲 亘鬲卮鬲鬲 禺賱丕賱 丕賱賯乇丕亍丞 賵賲卮 毓卮丕賳 丨噩賲賴 丕賱賰亘賷乇... 賵賱賰賳 賴賵 鬲賳丕賵賱 丕賱賰孬賷乇 賲賳 丕賱賲賵丕囟賷毓 賵 賲賰鬲賵亘 亘胤乇賷賯丞 睾賷乇 賲賲鬲毓丞 亘丕賱賳爻亘丞 賱賷 賵 賱丕 賷賵噩丿 亘賴 兀賷 賳賵毓 賲賳 丕賱丿賮亍 兀賵 丕賱丨賲賷賲賷丞..
丕賱賰鬲丕亘 賲卮 賵丨卮 兀賰賷丿 貙丕賱鬲乇噩賲丞 乇丕卅毓丞 .. 賵胤賱毓鬲 賲賳賴 亘賲毓賱賵賲丕鬲 賰鬲賷乇 噩丿丕賸 毓賳 廿賷乇丕賳 丕賱賱賷 賳賮爻賷 兀賯乇兀 毓賳賴丕 兀賰鬲乇 賰賲丕賳..
賮賷 賳賴丕賷丞 丕賱賰鬲丕亘 爻賵賮 鬲鬲爻丕卅賱 賴賱 賲賳 丨賯 丕賱丿賵賱 兀賳 鬲爻鬲禺丿賲 丕賱丿賷賳 賰兀丿丕丞 賱鬲毓夭賷夭 丕賱爻賱胤丞責 賵賱賵 丿賴 丨氐賱..廿夭丕賷 賲賲賰賳 廿賷 廿賳爻丕賳 賷毓鬲乇囟 兀賵 賷噩丕丿賱 賲毓 賲賲孬賱 丕賱賱賴 毓賱賷 丕賱兀乇囟責!
賲毓鬲賯丿卮 兀賳賴 賷賳賮毓..丕賱爻賰賵鬲 賵丕賱禺囟賵毓 丨賷賰賵賳 兀丨爻賳 賮賷 賴匕賴 丕賱丨丕賱丞 賵兀馗賳 賴賵 丿丞 丕賱賲胤賱賵亘...賵 賲卮 亘爻 賮賷 廿賷乇丕賳馃槒
賱賵賱賷鬲丕 賴賷 乇賵丕賷丞 賱賱賰丕鬲亘 丕賱乇賵爻賷 賳丕亘賵賰賵賮.. 胤賮賱丞 賮賷 丕賱孬丕賳賷丞 毓卮乇 賲賳 毓賲乇賴丕 賵鬲毓乇囟鬲 賱賱兀睾鬲氐丕亘 賵丕賱丕爻鬲睾賱丕賱 毓賱賷 賷丿 毓噩賵夭 賯匕乇 賷爻賲賷 賴賵賲亘乇鬲...
丕賱乇賵丕賷丞 賮賷賴丕 廿爻賯丕胤 賲亘丕卮乇 賵 乇亘胤 賱賯氐丞 賱賵賱賷鬲丕 亘丕賱孬賵乇丞 丕賱廿賷乇丕賳賷丞 丕賱廿爻賱丕賲賷丞..
賱賵賱賷鬲丕 賴賷 乇賲夭 賱賱卮毓亘 丕賱廿賷乇丕賳賷 毓賲賵賲丕賸 賵賱賱賲乇兀丞 丕賱廿賷乇丕賳賷丞 禺氐賵氐丕賸..賵 賴賵賲亘乇鬲 賴賵 丌賷丞 丕賱賱賴 丕賱禺賲賷賳賷 丕賱匕賷 兀乇丕丿 兀賳 賷丨賵賱 賴匕丕 丕賱卮毓亘 廿賱賷 賳賲丕匕噩 賲賳 氐賳毓 禺賷丕賱賴..兀乇丕丿 兀賳 鬲鬲丨賵賱 賰賱 兀賲乇兀丞 賲賳 廿賳爻丕賳丞 丨賷丞 廿賱賷 賲禺賱賵賯 爻丕賰賳 賵賲爻鬲爻賱賲!
丕賱賰丕鬲亘丞 兀賱賯鬲 丕賱囟賵亍 毓賱賷 丕賱賲毓丕賳丕丞 丕賱賷賵賲賷丞 賱賱卮毓亘 丕賱廿賷乇丕賳賷 亘爻亘亘 丕賱賯賵丕賳賷賳 丕賱噩丿賷丿丞 賵丕賱鬲毓賱賷賲丕鬲 丕賱鬲賷 賰丕賳 賲賳 囟賲賳賴丕 賮乇囟 丕賱丨噩丕亘 貙禺賮囟 爻賳 丕賱夭賵丕噩 賲賳 佟侉 爻賳丞 廿賱賷 侃 爻賳賵丕鬲! 丕賱乇噩賲 丕賱毓賱賳賷 賰毓賯賵亘丞 賱噩乇賷賲丞 丕賱夭賳丕 亘噩丕賳亘 廿睾賱丕賯 丕賱毓丿賷丿 賲賳 丕賱氐丨賮 賵氐賵賱丕賸 賱賱兀毓丿丕賲丕鬲 丕賱毓賱賳賷丞 賵賯鬲賱 丕賱爻噩賳丕亍 丕賱爻賷丕爻賷賳 亘賱 賵賯鬲賱 兀賷囟丕賸 亘毓囟 丕賱賰購鬲丕亘 賵丕賱賲賮賰乇賷賳!!!
丕賱賰鬲丕亘 毓亘丕乇丞 毓賳 賲匕賰乇丕鬲 卮禺氐賷丞 賱賱賰丕鬲亘丞 丌匕乇 賳賮賷爻賷 賵賴賷 兀爻鬲丕匕丞 噩丕賲毓賷丞 賮賷 丕賱兀丿亘 丕賱廿賳噩賱賷夭賷 賵 賷鬲囟賲賳 鬲賮丕氐賷賱 亘爻賷胤丞 毓賳 丨賷丕鬲賴丕 丕賱卮禺氐賷丞 賵鬲賮丕氐賷賱 賰孬賷乇丞 賱鬲賱賲賷匕丕鬲賴丕 賵丨賷丕鬲賴賲 丕賱賱賷 賲賰丕賳卮 賱賷賴丕 兀賷 賮丕賷丿丞 亘丕賱賳爻亘丞 賱賷 廿賱賷 噩丕賳亘 噩夭亍 賰亘賷乇 噩丿丕賸 賲賳 丕賱賰鬲丕亘 毓賳 鬲丨賱賷賱 丕賱賰孬賷乇 賲賳 丕賱賰鬲亘 丕賱兀丿亘賷丞 丕賱賱賷 兀賳丕 賲賯乇賷鬲卮 賲賳賴丕 兀賷 丨丕噩丞 賵 亘丕賱鬲丕賱賷 賰丕賳鬲 睾賷乇 賲賲鬲毓丞 亘丕賱賲乇丞..
賷毓賳賷 兀賯丿乇 兀賯賵賱 丕賳賴 伲 賰鬲亘 賮賷 賰鬲丕亘 賵丕丨丿..鬲毓亘賳賷 噩丿丕賸 賮賷 賯乇丕亍鬲賴 賵丨爻賷鬲 亘鬲卮鬲鬲 禺賱丕賱 丕賱賯乇丕亍丞 賵賲卮 毓卮丕賳 丨噩賲賴 丕賱賰亘賷乇... 賵賱賰賳 賴賵 鬲賳丕賵賱 丕賱賰孬賷乇 賲賳 丕賱賲賵丕囟賷毓 賵 賲賰鬲賵亘 亘胤乇賷賯丞 睾賷乇 賲賲鬲毓丞 亘丕賱賳爻亘丞 賱賷 賵 賱丕 賷賵噩丿 亘賴 兀賷 賳賵毓 賲賳 丕賱丿賮亍 兀賵 丕賱丨賲賷賲賷丞..
丕賱賰鬲丕亘 賲卮 賵丨卮 兀賰賷丿 貙丕賱鬲乇噩賲丞 乇丕卅毓丞 .. 賵胤賱毓鬲 賲賳賴 亘賲毓賱賵賲丕鬲 賰鬲賷乇 噩丿丕賸 毓賳 廿賷乇丕賳 丕賱賱賷 賳賮爻賷 兀賯乇兀 毓賳賴丕 兀賰鬲乇 賰賲丕賳..
賮賷 賳賴丕賷丞 丕賱賰鬲丕亘 爻賵賮 鬲鬲爻丕卅賱 賴賱 賲賳 丨賯 丕賱丿賵賱 兀賳 鬲爻鬲禺丿賲 丕賱丿賷賳 賰兀丿丕丞 賱鬲毓夭賷夭 丕賱爻賱胤丞責 賵賱賵 丿賴 丨氐賱..廿夭丕賷 賲賲賰賳 廿賷 廿賳爻丕賳 賷毓鬲乇囟 兀賵 賷噩丕丿賱 賲毓 賲賲孬賱 丕賱賱賴 毓賱賷 丕賱兀乇囟責!
賲毓鬲賯丿卮 兀賳賴 賷賳賮毓..丕賱爻賰賵鬲 賵丕賱禺囟賵毓 丨賷賰賵賳 兀丨爻賳 賮賷 賴匕賴 丕賱丨丕賱丞 賵兀馗賳 賴賵 丿丞 丕賱賲胤賱賵亘...賵 賲卮 亘爻 賮賷 廿賷乇丕賳馃槒
September 4, 2021
Reading Lolita in Tehran: A Memoir in Books, Azar Nafisi
Reading Lolita in Tehran: A Memoir in Books is a book by Iranian author and professor Azar Nafisi. Published in 2003, it was on the New York Times bestseller list for over one hundred weeks and has been translated into 32 languages.
The book consists of a memoir of the author's experiences about returning to Iran during the revolution (1978鈥�1981) and living under the Islamic Republic of Iran government until her departure in 1997.
It narrates her teaching at the University of Tehran after 1979, her refusal to submit to the rule to wear the veil and her subsequent expulsion from the University, life during the Iran鈥揑raq War, her return to teaching at the University of Allameh Tabatabei (1981), her resignation (1987), the formation of her book club (1995鈥�97), and her decision to emigrate.
Events are interlaced with the stories of book club members consisting of seven of her female students who met weekly at Nafisi's house to discuss works of Western literature, including the controversial Lolita, and the texts are interpreted through the books they read. The book is divided into four sections: "Lolita", "Gatsby", "James", and "Austen".
鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮: 乇賵夭 爻蹖 賵 蹖讴賲 賲丕賴 賲蹖 爻丕賱 2005賲蹖賱丕丿蹖
毓賳賵丕賳: 賱賵賱蹖鬲丕 禺賵丕賳蹖 丿乇 鬲賴乇丕賳貨 丿乇 347氐貙 亘賴 夭亘丕賳: 丕賳诏賱蹖爻蹖貨 賱賳丿賳貙 賮賵乇孬 丕爻鬲蹖鬲貙 1383貙 卮丕亘讴 0007178484鈥� 賲賵囟賵毓 丿丕爻鬲丕賳賴丕蹖 賳賵蹖爻賳丿诏丕賳 丕蹖乇丕賳蹖 鬲亘丕乇 丕蹖丕賱丕鬲 賲鬲丨丿賴 丌賲乇蹖讴丕 - 爻丿賴 20賲
讴鬲丕亘 芦賱賵賱蹖鬲丕禺賵丕賳蹖禄 丿乇 鬲賴乇丕賳貙 趩賴丕乇 亘禺卮 丕爻鬲貨
亘禺卮 賳禺爻鬲: 芦賱賵賱蹖鬲丕 (倬乇爻賵賳丕跇 乇賲丕賳 賱賵賱蹖鬲丕 丕孬乇 賵賱丕丿蹖賲蹖乇 賳丕亘賵讴賵賮)禄貨
亘禺卮 丿賵賲: 芦诏鬲爻亘蹖 (倬乇爻賵賳丕跇 乇賲丕賳 诏鬲爻亘蹖 亘夭乇诏 丕孬乇 丕爻讴丕鬲 賮蹖鬲夭噩乇丕賱丿)禄貨
亘禺卮 爻賵賲: 芦噩蹖賲夭 (賴賳乇蹖 噩蹖賲夭貙 賳賵蹖爻賳丿賴 賲卮賴賵乇 丌賲乇蹖讴丕蹖蹖)禄貨
亘禺卮 趩賴丕乇賲: 芦丌爻鬲賳 (噩蹖賳 丌爻鬲賳貙 賳賵蹖爻賳丿賴 賲卮賴賵乇 丕賳诏賱蹖爻蹖)禄.貨
賲賵囟賵毓 丕氐賱蹖 讴鬲丕亘貙 卮乇丨 賵 賵丕诏賵蹖蹖 蹖丕丿賲丕賳賴丕蹖 亘丕賳賵 芦丌匕乇 賳賮蹖爻蹖禄貙 丕夭 乇賵夭賴丕蹖 芦丕賳賯賱丕亘 賮乇賴賳诏蹖禄 丿乇 芦丕蹖乇丕賳禄 丕爻鬲貨 丕蹖卮丕賳 亘丕 鬲毓胤蹖賱蹖 讴賱丕爻 丿乇爻卮貙 亘丕 亘丕夭禺賵丕賳蹖 乇賲丕賳賴丕蹖 賲卮賴賵乇貙 亘賴 丿丕賳卮噩賵蹖丕賳 倬蹖卮蹖賳 禺賵蹖卮貙 禺氐賵氐蹖 鬲丿乇蹖爻 賲蹖讴賳賳丿
鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 04/07/1399賴噩乇蹖 禺賵乇卮蹖丿蹖貨 12/06/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
Reading Lolita in Tehran: A Memoir in Books is a book by Iranian author and professor Azar Nafisi. Published in 2003, it was on the New York Times bestseller list for over one hundred weeks and has been translated into 32 languages.
The book consists of a memoir of the author's experiences about returning to Iran during the revolution (1978鈥�1981) and living under the Islamic Republic of Iran government until her departure in 1997.
It narrates her teaching at the University of Tehran after 1979, her refusal to submit to the rule to wear the veil and her subsequent expulsion from the University, life during the Iran鈥揑raq War, her return to teaching at the University of Allameh Tabatabei (1981), her resignation (1987), the formation of her book club (1995鈥�97), and her decision to emigrate.
Events are interlaced with the stories of book club members consisting of seven of her female students who met weekly at Nafisi's house to discuss works of Western literature, including the controversial Lolita, and the texts are interpreted through the books they read. The book is divided into four sections: "Lolita", "Gatsby", "James", and "Austen".
鬲丕乇蹖禺 賳禺爻鬲蹖賳 禺賵丕賳卮: 乇賵夭 爻蹖 賵 蹖讴賲 賲丕賴 賲蹖 爻丕賱 2005賲蹖賱丕丿蹖
毓賳賵丕賳: 賱賵賱蹖鬲丕 禺賵丕賳蹖 丿乇 鬲賴乇丕賳貨 丿乇 347氐貙 亘賴 夭亘丕賳: 丕賳诏賱蹖爻蹖貨 賱賳丿賳貙 賮賵乇孬 丕爻鬲蹖鬲貙 1383貙 卮丕亘讴 0007178484鈥� 賲賵囟賵毓 丿丕爻鬲丕賳賴丕蹖 賳賵蹖爻賳丿诏丕賳 丕蹖乇丕賳蹖 鬲亘丕乇 丕蹖丕賱丕鬲 賲鬲丨丿賴 丌賲乇蹖讴丕 - 爻丿賴 20賲
讴鬲丕亘 芦賱賵賱蹖鬲丕禺賵丕賳蹖禄 丿乇 鬲賴乇丕賳貙 趩賴丕乇 亘禺卮 丕爻鬲貨
亘禺卮 賳禺爻鬲: 芦賱賵賱蹖鬲丕 (倬乇爻賵賳丕跇 乇賲丕賳 賱賵賱蹖鬲丕 丕孬乇 賵賱丕丿蹖賲蹖乇 賳丕亘賵讴賵賮)禄貨
亘禺卮 丿賵賲: 芦诏鬲爻亘蹖 (倬乇爻賵賳丕跇 乇賲丕賳 诏鬲爻亘蹖 亘夭乇诏 丕孬乇 丕爻讴丕鬲 賮蹖鬲夭噩乇丕賱丿)禄貨
亘禺卮 爻賵賲: 芦噩蹖賲夭 (賴賳乇蹖 噩蹖賲夭貙 賳賵蹖爻賳丿賴 賲卮賴賵乇 丌賲乇蹖讴丕蹖蹖)禄貨
亘禺卮 趩賴丕乇賲: 芦丌爻鬲賳 (噩蹖賳 丌爻鬲賳貙 賳賵蹖爻賳丿賴 賲卮賴賵乇 丕賳诏賱蹖爻蹖)禄.貨
賲賵囟賵毓 丕氐賱蹖 讴鬲丕亘貙 卮乇丨 賵 賵丕诏賵蹖蹖 蹖丕丿賲丕賳賴丕蹖 亘丕賳賵 芦丌匕乇 賳賮蹖爻蹖禄貙 丕夭 乇賵夭賴丕蹖 芦丕賳賯賱丕亘 賮乇賴賳诏蹖禄 丿乇 芦丕蹖乇丕賳禄 丕爻鬲貨 丕蹖卮丕賳 亘丕 鬲毓胤蹖賱蹖 讴賱丕爻 丿乇爻卮貙 亘丕 亘丕夭禺賵丕賳蹖 乇賲丕賳賴丕蹖 賲卮賴賵乇貙 亘賴 丿丕賳卮噩賵蹖丕賳 倬蹖卮蹖賳 禺賵蹖卮貙 禺氐賵氐蹖 鬲丿乇蹖爻 賲蹖讴賳賳丿
鬲丕乇蹖禺 亘賴賳诏丕賲 乇爻丕賳蹖 04/07/1399賴噩乇蹖 禺賵乇卮蹖丿蹖貨 12/06/1400賴噩乇蹖 禺賵乇卮蹖丿蹖貨 丕. 卮乇亘蹖丕賳蹖
August 1, 2017
孬賲丞 兀賲乇 睾賷乇 賲賮賴賵賲 賮賷 賲賳毓 賴匕賴 丕賱乇賵丕賷丞貙 賵賱賰賳賳賷 兀毓鬲賯丿 亘兀賳 賲夭丕噩 丕賱乇賯賷亘 睾賷乇 賲賳胤賯賷 賲噩賲賱丕賸貙 賵賯丿 丕毓鬲丿賳丕 鬲賱賵賳 丕賱賲賵賯賮 丕賱乇爻賲賷 賲賳 丕賱孬賯丕賮丞 賵賲賲丕乇爻丞 賲夭賷丿 賲賳 丕賱賲賳毓 賵丕賱廿賯氐丕亍 賱丕爻鬲乇囟丕亍 賵乇卮賵丞 賵賲睾丕夭賱丞 兀胤乇丕賮 兀氐賵賱賷丞. 丕賱丨賲丿 賱賱賴 毓賱賶 賳毓賲丞 丕賱丕賳鬲乇賳鬲貙 賵賯丿 賯乇兀鬲 丕賱賰鬲丕亘 亘囟賲賷乇 賲乇鬲丕丨 噩丿丕貙 賵賲鬲兀賰丿丞 亘兀賳 丌匕乇 賳賮賷爻賷 賱賳 鬲賲丕賳毓.
賲丕 兀乇賷丿 賯賵賱賴 賴賵 兀賳 賴匕丕 賰鬲丕亘 毓馗賷賲貙 廿賳賴 賰鬲丕亘 毓賳 丕賱兀丿亘 賵賯丕亘賱賷鬲賴 賱廿賷賵丕亍 丕賱廿賳爻丕賳 賵鬲丨氐賷賳 廿賳爻丕賳賷鬲賴 丕賱賲爻丨賵賯丞 鬲丨鬲 賵胤兀丞 丕賱丨匕丕亍 丕賱孬賯賷賱 賱賱丿賷賲賵賯乇丕胤賷丕鬲 丕賱丿賷賳賷丞 丕賱賲夭毓賵賲丞貙 賵丕賱鬲賷 賳毓乇賮 賰賱賳丕 亘兀賳賴丕 賲噩乇丿 丿賷賰鬲丕鬲賵乇賷丕鬲 亘賲賰賷丕噩 賲亘鬲匕賱.
賴匕丕 丕賱賰鬲丕亘 賵亘丕禺鬲氐丕乇 卮丿賷丿: 囟乇賵乇丞 賵噩賵丿賷丞 賵廿賳爻丕賳賷丞 賵噩賲丕賱賷丞 賵廿囟丕賮丞 丨賯賷賯賷丞 賱賰賱 賲賰鬲亘丞.
賲賱丕丨馗丞: 鬲賲 卮乇丕亍 賳爻禺丞 賵乇賯賷丞 賯丕賳賵賳賷丞 賱丕丨賯賸丕 丨賮馗賸丕 賱賱丨賯賵賯.
賲丕 兀乇賷丿 賯賵賱賴 賴賵 兀賳 賴匕丕 賰鬲丕亘 毓馗賷賲貙 廿賳賴 賰鬲丕亘 毓賳 丕賱兀丿亘 賵賯丕亘賱賷鬲賴 賱廿賷賵丕亍 丕賱廿賳爻丕賳 賵鬲丨氐賷賳 廿賳爻丕賳賷鬲賴 丕賱賲爻丨賵賯丞 鬲丨鬲 賵胤兀丞 丕賱丨匕丕亍 丕賱孬賯賷賱 賱賱丿賷賲賵賯乇丕胤賷丕鬲 丕賱丿賷賳賷丞 丕賱賲夭毓賵賲丞貙 賵丕賱鬲賷 賳毓乇賮 賰賱賳丕 亘兀賳賴丕 賲噩乇丿 丿賷賰鬲丕鬲賵乇賷丕鬲 亘賲賰賷丕噩 賲亘鬲匕賱.
賴匕丕 丕賱賰鬲丕亘 賵亘丕禺鬲氐丕乇 卮丿賷丿: 囟乇賵乇丞 賵噩賵丿賷丞 賵廿賳爻丕賳賷丞 賵噩賲丕賱賷丞 賵廿囟丕賮丞 丨賯賷賯賷丞 賱賰賱 賲賰鬲亘丞.
賲賱丕丨馗丞: 鬲賲 卮乇丕亍 賳爻禺丞 賵乇賯賷丞 賯丕賳賵賳賷丞 賱丕丨賯賸丕 丨賮馗賸丕 賱賱丨賯賵賯.
August 1, 2018
In case you don't know about this book yet (though, honestly, how could you not know about this book yet?), it is an absolutely amazing memoir by an Iranian woman who was a professor of English & Persian literature at the University of Tehran before, during, and after the revolution and war with Iraq. Once wearing the veil became mandatory and she refused to wear one, she was forced to quit teaching, and one way she came up with to fill her time was to gather several of her most dedicated students for a once-weekly literature class. In it, they discussed books like The Great Gatsby, Pride and Prejudice, Lolita (duh), etc.
This book is triple-layered. The first layer is Nafisi's memoir of the tumultuous times she lived in in Tehran, which she watched go from one of the most progressive, intellectual cities in the world to one of the most restrictive and repressive. You can see many of her friends and relatives here, and learn about the different ways people dealt with everything -- from withdrawing completely from society to picking sides and becoming more vocal and fervent about religion, politics, nationalism, etc.
The second layer is Nafisi's memoirs of being a professor of literature in such times, including one astonishing episode where her class actually puts The Great Gatsby on trial to determine whether it is decadent, Western poison or a work of high art. Not to mention the memories of the women in her literature class, how they coped with the readings, one another, and their lives in Iran.
The third layer, which for me catapults this book into a work of absolute genius, is Nafisi's theories on and explications of the books themselves, including how they relate to the struggles and culture of both of the above layers. Nafisi's brilliant theories about literature, her clear, inviting voice, and the much-needed internal perspective she gives us (Americans) on a country and culture that we are essentially taught to loathe all combine to make this one of the most incredible books I've ever read. Three times.
This book is triple-layered. The first layer is Nafisi's memoir of the tumultuous times she lived in in Tehran, which she watched go from one of the most progressive, intellectual cities in the world to one of the most restrictive and repressive. You can see many of her friends and relatives here, and learn about the different ways people dealt with everything -- from withdrawing completely from society to picking sides and becoming more vocal and fervent about religion, politics, nationalism, etc.
The second layer is Nafisi's memoirs of being a professor of literature in such times, including one astonishing episode where her class actually puts The Great Gatsby on trial to determine whether it is decadent, Western poison or a work of high art. Not to mention the memories of the women in her literature class, how they coped with the readings, one another, and their lives in Iran.
The third layer, which for me catapults this book into a work of absolute genius, is Nafisi's theories on and explications of the books themselves, including how they relate to the struggles and culture of both of the above layers. Nafisi's brilliant theories about literature, her clear, inviting voice, and the much-needed internal perspective she gives us (Americans) on a country and culture that we are essentially taught to loathe all combine to make this one of the most incredible books I've ever read. Three times.
August 28, 2009
I feel like I showed up for class without reading the required assignment. This book should come with a prerequisite reading list: Lolita, Invitation to a Beheading, The Great Gatsby, Daisy Miller, and Pride and Prejudice or at least a warning for spoilers: . If I would have known Nafisi was going to delve into these literary pieces like she would one of her class discussions, I would have wanted to read them before hand. It would have been nice to have them in my mind to go through the symbolism with her instead of being lectured at.
Reading this book, I pondered this question: can someone become too educated, too intellectual to write a good book? It becomes too analytic and not enough heart. This story about living through the Iranian tyranny of the last century could have been fascinating, but it becomes more about analyzing it to death than about the movement and people of the country. I mention this intellectual question because one of the underlying themes of the book is intellectual liberals vs religious conservatives. While I find the pursuit of education extremely important (and maybe I worship intellectualism too much), why is it always one or the other? Why does the spiritual lost in the educational realm? Can't we have both?
Surprisingly enough, the story of Iran told from this very liberal anti-Revolutionist made me sympathize with these Muslim extremist more than any other media has done so far. Not that I agree with their methods (I full-heartedly agree that forcing morals on people makes them resent them, not embrace them), but I found myself seeing the world through their eyes, especially where Nafisi condemns them the most. I can see them so caught up in their spiritual transformation that they want the world around them to be as pure. They see their country falling to the leftist extreme and they want to save it. We see our country falling into moral decay and we say "don't judge and don't preach." We fall on the other extreme and while freedom of choice is always preferable, I don't know that a social rejection of morality and religion is the answer either. Just for the record, I think the revolution was deplorable and I would have hated and feared to live through it. The backwards control of these men over women riles me. I'm just saying, I could see intention on both sides, and maybe a glimmer or redemption for some, but I don't think that was Nafisi's intention. I think I saw it to spite her because I wanted her to appreciate morality more and I wanted to counteract her bitterness.
My favorite part of the book was in the Gatsby chapter when the students put The Great Gatsby on trial to see if it was worthy to read in an Islamic country. (I find it amusing that they take no issue with Lolita but Austen is too much.) I loved this section because it discussed the purpose of literature, to learn and grow and not merely to be a window of morality. I often find that I learn more and feel more for a book that is not happy and clean, but one that tackles difficult issues, that makes me consider moral issues, not by showing me morality but by examining it and the lack of it. It strengthens my morality instead of deface it. Nafisi said: "A great novel heightens your senses and sensitivity to the complexities of life and of individuals, and prevents you from the self righteousness that sees morality in fixed formulas about good and evil." I loved the concept of reading books from your frame of reference, that the women of Iran were comparing the themes of these books to their own lives, to the restrictions of marriage, to the laws about wearing veils, so that the books not only become a picture of this other world, but help them understand their own as well.
There are some very thought-provoking sections in the book and some beautiful illusions, but Nafisi tries to hard to drive in metaphors, to give us the sense of the surroundings, to make us understand her thought process, to pound the theme "Reading Lolita in Tehran" in just about every other paragraph, that the richness of the story is often lost in details about who ordered what kind of coffee and where people sat in her classroom and what the weather was like. There is a good story in there, but it got lost in the literature.
Reading this book, I pondered this question: can someone become too educated, too intellectual to write a good book? It becomes too analytic and not enough heart. This story about living through the Iranian tyranny of the last century could have been fascinating, but it becomes more about analyzing it to death than about the movement and people of the country. I mention this intellectual question because one of the underlying themes of the book is intellectual liberals vs religious conservatives. While I find the pursuit of education extremely important (and maybe I worship intellectualism too much), why is it always one or the other? Why does the spiritual lost in the educational realm? Can't we have both?
Surprisingly enough, the story of Iran told from this very liberal anti-Revolutionist made me sympathize with these Muslim extremist more than any other media has done so far. Not that I agree with their methods (I full-heartedly agree that forcing morals on people makes them resent them, not embrace them), but I found myself seeing the world through their eyes, especially where Nafisi condemns them the most. I can see them so caught up in their spiritual transformation that they want the world around them to be as pure. They see their country falling to the leftist extreme and they want to save it. We see our country falling into moral decay and we say "don't judge and don't preach." We fall on the other extreme and while freedom of choice is always preferable, I don't know that a social rejection of morality and religion is the answer either. Just for the record, I think the revolution was deplorable and I would have hated and feared to live through it. The backwards control of these men over women riles me. I'm just saying, I could see intention on both sides, and maybe a glimmer or redemption for some, but I don't think that was Nafisi's intention. I think I saw it to spite her because I wanted her to appreciate morality more and I wanted to counteract her bitterness.
My favorite part of the book was in the Gatsby chapter when the students put The Great Gatsby on trial to see if it was worthy to read in an Islamic country. (I find it amusing that they take no issue with Lolita but Austen is too much.) I loved this section because it discussed the purpose of literature, to learn and grow and not merely to be a window of morality. I often find that I learn more and feel more for a book that is not happy and clean, but one that tackles difficult issues, that makes me consider moral issues, not by showing me morality but by examining it and the lack of it. It strengthens my morality instead of deface it. Nafisi said: "A great novel heightens your senses and sensitivity to the complexities of life and of individuals, and prevents you from the self righteousness that sees morality in fixed formulas about good and evil." I loved the concept of reading books from your frame of reference, that the women of Iran were comparing the themes of these books to their own lives, to the restrictions of marriage, to the laws about wearing veils, so that the books not only become a picture of this other world, but help them understand their own as well.
There are some very thought-provoking sections in the book and some beautiful illusions, but Nafisi tries to hard to drive in metaphors, to give us the sense of the surroundings, to make us understand her thought process, to pound the theme "Reading Lolita in Tehran" in just about every other paragraph, that the richness of the story is often lost in details about who ordered what kind of coffee and where people sat in her classroom and what the weather was like. There is a good story in there, but it got lost in the literature.
February 12, 2023
People with courage and character have my greatest admiration and respect.
May 16, 2012
兀賳 鬲賯乇兀 賱賵賱賷鬲丕 賮賷 胤賴乇丕賳
鬲禺賷賱 兀賷賴丕 丕賱賯丕乇卅 ( 毓亘丕乇丞 爻鬲氐胤丿賲 亘賴丕 賰孬賷乇丕 賮賷 賴匕丕 丕賱賰鬲丕亘 鬲兀鬲賷賰 賰氐賮毓丞 兀丨賷丕賳丕 禺氐賵氐丕 丨賷賳 鬲賰賵賳 賲毓丕乇囟丕 賱賱賳賮賷爻賷) 鬲禺賷賱 兀賳賰 鬲噩賱爻 毓賱賶 賲賰鬲亘賰 賵 兀賲丕賲賰 賰鬲亘 兀丿亘賷丞 賲賳鬲賯丕丞 亘毓賳丕賷丞 賮丕卅賯丞 賵 賰鬲丕亘 賵丕丨丿 爻賷丕爻賷 賷鬲丨丿孬 毓賳 丕賱孬賵乇丞 丕賱丕爻賱丕賲賷丞 丕賱丕賷乇丕賳賷丞 賵 卮匕乇丕鬲 賲賳 兀賵乇丕賯 丨賷丕丞 兀爻鬲丕匕丞 噩丕賲毓賷丞 ..鬲禺賷賱 賳賮爻賰 鬲賯乇兀 賲賳 賴匕丕 賵 匕丕賰 賲爻鬲賲鬲毓丕 亘賴匕丕 賵 乇丕賮囟丕 匕丕賰..賮鬲鬲丿丕禺賱 丕賱兀賮賰丕乇 賮賷 毓賯賱賰 賵賵噩丿丕賳賰 賲爻亘亘丞 賮賵囟賶 賵 氐丿丕毓 賵 兀丨賷丕賳丕 氐乇丕毓丕鬲 賯丿 鬲賳鬲賴賷 亘賯乇丕乇丕鬲 賯丿 鬲乇囟賷賰 賵 賯丿 賱丕 鬲乇囟賷賰 ..鬲禺賷賱 丕匕賳 賱賵 噩賲毓鬲 賰賱 鬲賱賰 丕賱賮賵囟賶 兀賲丕賲賰 賮賷 賰鬲丕亘 賵丕丨丿 賴賵 兀賳 鬲賯乇兀 賱賵賱賷鬲丕 賮賷 胤賴乇丕賳..
鬲禺賷賱 兀賳 鬲丨賲賱 賴匕丕 丕賱賰鬲丕亘 賵 鬲毓亘乇 亘賴 賳賮賯 賲馗賱賲 賵 賮賷 賷丿賰 卮賲毓丞 鬲賳胤賮卅 兀丨賷丕賳丕 鬲丨鬲 爻胤賵丞 賳爻賲丞 毓丕亘乇丞 賲噩亘乇丞 丕賷丕賰 兀賳 鬲丨賷丕 賮賷 馗賱賲丞 賯氐賷乇丞 鬲賮賰乇 賮賷 亘毓囟 賲丕 噩丕亍 賮賷 丕賱賰鬲丕亘 賵 亘丕丨孬丕 賮賷 匕丕鬲 丕賱賵賯鬲 毓賳 毓賵丿 孬賯丕亘 賱鬲卮毓賱 鬲賱賰 丕賱卮賲毓丞 賲噩丿丿丕 賵 鬲賰賲賱 丕賱賲爻賷乇 ..賴匕丕 賲丕 賯丿 賷丨氐賱 賱賰 賰賲丕 丨氐賱 賲毓賷 兀孬賳丕亍 賯乇丕卅鬲賷 賱賴匕丕 丕賱賰鬲亘.
賮賱賳鬲賵賯賮 賯賱賷賱丕 毓賳丿 丕賱毓賳賵丕賳" 兀賳 鬲賯乇兀 賱賵賱賷鬲丕 賮賷 胤賴乇丕賳' 賱賲丕 兀禺鬲丕乇鬲 丕賱賳賮賷爻賷 賴匕丕 丕賱賰鬲丕亘 丿賵賳 睾賷乇賴 毓賳賵丕賳丕 乇睾賲 丕賳賴丕 匕賰乇鬲 賰鬲亘丕 兀禺乇賶 賰睾丕鬲爻亘賷 丕賱毓馗賷賲 賵 丕毓賲丕賱 噩賷賳 丕賵爻鬲賳..賵噩丿鬲 兀賳 丕禺鬲賷丕乇賴丕 賯丿 賷賰賵賳 賳丕亘毓 賲賳 爻亘亘賷賳 兀賵賱賴丕 乇亘胤 丕賱孬賵乇丞 丕賱丕賷乇丕賳賷丞 亘丕賱孬賵乇丞 丕賱乇賵爻賷丞 賵 孬丕賳賷賴賲丕 賵 賴賵 丕賱兀賯乇亘 賮賷 賳馗乇賷 丕賱氐丿賲丞 丕賱鬲賷 賯丿 賷丨丿孬賴丕 丕賱毓賳賵丕賳 賰賳賵毓 賲賳 丕賱丿毓丕賷丞 賱賱賰鬲丕亘 賱賴匕丕 兀賳氐丨 丕賱乇丕睾亘賷賳 賮賷 賯乇丕亍丞 賴匕丕 丕賱賰鬲丕亘 丕賳 賷毓乇噩賵丕 賯賱賷賱丕 毓賱賶 兀毓賲丕賱 賳丕亘賰賵賮 禺丕氐丞 賱賵賱賷鬲丕 賱鬲鬲囟丨 賱賴 丕賱乇丐賷丞 賮丕賱賳賮賷爻賷 兀乇丕丿鬲 丕賳 鬲囟毓 賳賮爻賴丕 亘噩丕賳亘 賳丕亘丕賰賵賮 賵 賴賷 丕賱賲睾乇賲丞 亘賴匕丕 丕賱賰丕鬲亘 賱丨丿 丕賱噩賳賵賳 兀乇丕丿鬲 兀賳 鬲乇亘胤 亘賷賳 睾囟亘賴丕 賵 乇賮囟賴丕 賱賱孬賵乇丞 丕賱丕爻賱丕賲賷丞 賵 乇賮囟 賳丕亘丕賰賵賮 賱賱孬賵乇丞 丕賱乇賵爻賷丞 ...
賮賱賳毓丿 丕賱丌賳 賱賱賲囟賲賵賳..爻賷乇丞 丕賱賳賮賷爻賷 鬲毓丕賱噩 賮鬲乇丞 噩丿 賲賴賲丞 賲賳 鬲丕乇賷禺 丕賷乇丕賳 賯丿 丕亘丕賱睾 丕賳 賯賱鬲 鬲毓丕賱噩 賮丕賱賲毓丕賱噩丞 丕賱爻賷丕爻賷丞 亘丕賱鬲兀賰賷丿 鬲丨鬲丕噩 丕賱賶 禺亘乇丞 兀賰孬乇 賵 丨賷丕丿賷丞 兀毓賲 賱賲 賳噩丿賴賲丕 賮賷 賴匕丕 丕賱賰鬲丕亘 賱兀賳賴丕 鬲丨賰賷 賵噩賴丞 賳馗乇 卮禺氐賷丞 丨鬲賶 賱賵 丕爻鬲睾賱鬲 丨賰丕賷丕 鬲賱賲賷匕丕鬲賴丕 兀賵 亘賳丕鬲賴丕 賰賲丕 鬲賳丕丿賷賴賳..賮賱賳爻鬲亘丿賱 賰賱賲丞 賲毓丕賱噩丞 賵 賳賯賵賱 丕賱賰鬲丕亘 賷卮賷乇 丕賱賶 賮鬲乇丞 賲丕 亘賷賳 1979-1997
亘賷賳 丕賳丿賱丕毓 丕賱孬賵乇丞 丕賱丕賷乇丕賳賷丞 賵 禺乇賵噩賴丕 賲賳 丕賷乇丕賳 賲鬲噩賴丞 賳丨賵 丕賲乇賷賰丕 丕賱賴乇賵亘 賲賳 丕賱囟丿 賳丨賵 丕賱囟丿 ..賷丕 賱賱賲氐丕丿賮丞
兀毓鬲乇賮 兀賳賷 賱賲 兀賰賳 丨賷丕丿賷丞 兀丨賷丕賳丕 賮賷 丕賱賯乇丕亍丞 賵 賵噩丿鬲 賳賮爻賷 賲囟胤乇丞 兀賳 丕賴賲爻 賱賱賳賮賷爻賷 賲鬲賮賯丞 賲毓賰 鬲賲丕賲丕 .. 賮丕賱孬賵乇丞 丕賱丕爻賱丕賲賷丞 丕賱丕賷乇丕賳賷丞 賱賴丕 賲賳 丕賱兀禺胤丕亍 賲丕 賷賰賵賳 毓丕丿丞 賱賰賱 丕賱孬賵乇丕鬲 賮賱賷爻鬲 丕賱孬賵乇丞 賲賳夭賴丞 賵 鬲賰賮賷 賳馗乇丞 賵丕丨丿丞 賱賵丕賯毓賳丕 丕賱賲毓丕氐乇 賱賳鬲兀賰丿 賲賳 丕賱兀賲乇..賵 賱賲 兀賲賳毓 賳賮爻賷 賲賳 丕賱囟丨賰 丕賱兀爻賵丿 丕賱睾丕囟亘 賵 丕賱賳賮賷爻賷 鬲賯鬲亘爻 毓賳 賰鬲丕亘 丕賱禺賲賷賳賷" 丕賱賲亘丕丿賷亍 丕賱爻賷丕爻賷丞 賵丕賱賮賱爻賮賷丞 賵丕賱丕噩鬲賲丕毓賷丞 賵丕賱丿賷賳賷丞" 賷賯賵賱 : 廿匕丕 賲丕乇爻 乇噩賱 丕賱噩賳爻 賲毓 丿噩丕噩丞 賮賴賱 賷噩賵夭 賱賴 兀賰賱賴丕 亘毓丿 匕賱賰責 丕賱廿噩丕亘丞 : 賰賱丕 賱丕 賴賵 賵賱丕 兀賷 兀丨丿 賲賳 兀賮乇丕丿 兀爻乇鬲賴 丕賱兀賯乇亘賷賳 賵賱丕 丕賱噩丕乇 丕賱賯乇賷亘 賷噩賵夭 賱賴 兀賳 賷兀賰賱 賲賳 賱丨賲 鬲賱賰 丕賱丿噩丕噩丞貙 賵賱賰賳 賱丕 亘兀爻 賲毓 丕賱噩丕乇 丕賱匕賷 賷爻賰賳 毓賱賶 亘毓丿 亘丕亘賷賳 ..
亘丕賱賱賴 毓賱賷賰賲 ...賮賱賳氐賲鬲 賵 賳毓賵丿 賱賱賰鬲丕亘 賯賱鬲 爻丕賳丿鬲賴丕 兀丨賷丕賳丕..賱賰賳賷 乇賮囟鬲 賳馗乇鬲賴丕 丕賱卮禺氐賷丞- 賵 賷噩亘 丕賱鬲兀賰賷丿 毓賱賶 賴匕丕 丕賱兀賲乇 丕賱卮禺氐賷丞- 賱賲爻兀賱丞 丕賱丨噩丕亘 賰賲丕 丕爻鬲賴噩賳鬲 兀賷囟丕 兀乇賷丨賷鬲賴丕 賮賷 丕賱賭鬲兀賰賷丿 毓賱賶 丨亘賴丕 賱賱丨賲 丕賱賴丕賲 "賱丨賲 丕賱禺賳夭賷乇 " 賵 賰兀賳 丕賷乇丕賳 鬲禺賱賵 賲賳 賱丨賲 睾賷乇賴 賵 兀囟賮 賱賴匕丕 丕賱禺賲乇 亘賰賱 丕賳賵丕毓賴丕 賴匕丕 賰賱賴 賰丕賳 賲賵噩賵丿丕 賮賷 丕賷乇丕賳 鬲丨鬲 丨賰賲 丕賱禺賲賷賳賷 ...睾乇賷亘 賴匕丕 丕賱乇亘胤 丕賱丨鬲賲賷 亘賷賳 丕賱賲孬賯賮 賵 丕賱賲賮賰乇 賵 亘賷賳 賰賱 賲丕 賷丨乇賲賴 丕賱丿賷賳 賮賴賱 丕賱禺賲乇 賵 丕賱鬲丿禺賷賳 賵 賱丨賲 丕賱禺賳夭賷乇 賵 兀賳 丕毓乇賷 賰鬲賮賷 賵 氐丿乇賷 賷噩毓賱 賲賳賷 賲孬賯賮丞 賵 賲賮賰乇丞 賲賳胤賯 睾乇賷亘 毓賱賶 丕賱毓賲賵賲 丕賱賳賯丕卮 丨賵賱 賲爻丕賱丞 丕賱丨噩丕亘 賴賱 賴賵 賲賮乇賵囟 兀賲 睾賷乇 賲賮乇賵囟 賷亘賯賶 噩丿賱 亘賷夭賳胤賷 賱賳 賷禺乇噩 亘賳鬲賷噩丞 賮丕賱兀賲賵乇 賵丕囟丨丞 賵 丕賱賲乇兀丞 丕賱賲爻賱賲丞 賱丕 鬲丨鬲丕噩 賱賲賳 賷丿丕賮毓 毓賳賴丕 賵 毓賳 丕禺鬲賷丕乇丕鬲賴丕 禺氐賵氐丕 賲賳 賰鬲亘 鬲賳卮乇 賲賳 禺丕乇噩 丕賱丿賵賱 丕賱丕爻賱丕賲賷丞 賲賳 亘賱丕丿 鬲賳鬲馗乇兀賷丞 賮乇氐丞 賱囟乇亘 丕賱丕爻賱丕賲 賮賴匕丕 卮賷亍 睾賷乇 賲賯亘賵賱 亘鬲丕鬲丕...
毓賱賶 丕賱毓賲賵賲 賮賯乇丕亍丞 丕賱賳賮賷爻賷 賱丕賷乇丕賳 鬲丨鬲 丕賱丨賰賲 丕賱孬賷賵賯乇丕胤賷 賱賲 賷爻鬲賴賵賷賳賷 噩丿丕 亘賱 賲丕 丿賮毓賳賷 賱兀鬲賲賲 賴匕丕 丕賱賰鬲丕亘 賴賵 賯乇丕亍鬲賴丕 賱毓丿丞 賰鬲亘 兀丿亘賷丞 賵 賴賷 賯乇丕亍丞 亘丕賱鬲兀賰賷丿 毓賱賶 丿乇噩丞 賰亘賷乇丞 賲賳 丕賱禺亘乇丞 丕賱丕賰丕丿賷賲賷丞 鬲丨爻亘 賱賱賳賮賷爻賷..賯乇丕亍丞 噩毓賱鬲賳賷 兀睾賷乇 亘毓囟 賲賳 兀丨賰丕賲賷 丕賱爻丕亘賯丞 毓賱賶 賰鬲亘 賯乇兀鬲賴丕 兀賵 兀賴賲賱鬲賴丕 賱賰賳賷 丕賱丌賳 亘丕賱鬲兀賰賷丿 爻兀毓賵丿 丕賱賷賴丕 亘丨賲丕爻 兀賰孬乇 賵 乇丐賷丞 噩丿賷丿丞 賱丕 賷爻毓賳賷 丕賱丕 兀賳 兀卮賰乇 丕賱賳賮賷爻賷 毓賱賶 賴匕丕 丕賱兀賲乇..丕賱丨丿賷孬 毓賳 丕賱乇賵丕賷丕鬲 賵 丕賱賳賯丕卮丕鬲 丕賱鬲賷 鬲賲鬲 賮賷 丕賱丨乇賲 丕賱噩丕賲毓賷 亘賷賳 丕賱賳賮賷爻賷 賵 丕賱胤賱亘丞 賵 亘賷賳賴丕 賵 亘賷賳 胤丕賱亘丕鬲賴丕 賮賷 丕賱氐賮 丕賱禺丕氐 卮賷亍 賲孬賷乇 匕賰乇賳賷 亘賳丕 賳丨賳 乇賵丕丿 賴匕丕 丕賱賲賵賯毓 賮丕賱賳賯丕卮 亘丕賱鬲兀賰賷丿 賷孬乇賷 噩丿丕 賮賱賰賱 賲賳丕 兀爻賱賵亘賴 丕賱禺丕氐 賮賷 丕賱賯乇丕亍丞 賵 賲亘丕丿卅賴 丕賱鬲賷 鬲毓賰爻賴丕 賲賱丕丨馗丕鬲賴 賵 鬲毓賱賷賯丕鬲賴 賵 賳馗乇鬲賴 賱賱丨賷丕丞 毓賲賵賲丕 賵 賴賵 卮賷亍 兀噩丿賴 丨賷賵賷 賵 賲卮噩毓 賮賰賲 賲賳 賰鬲丕亘 賱賲 兀賰賳 賱兀賯乇兀賴 賱賵賱丕 鬲卮噩賷毓 丕賱亘毓囟 賵 賰賲 賲賳 賮賰乇丞 禺丕胤卅丞 兀毓鬲亘乇鬲賴丕 賲賳 丕賱賲爻賱賲丕鬲 賮兀噩丿 賲賳 賷毓丕乇囟賳賷 賮賷賴丕 賵 賷兀鬲賷 亘囟丿賴丕 賮丕毓賷丿 丕賱鬲賮賰賷乇 賲賳 噩丿賷丿 ..丕賱賳賮賷爻賷 賮賷 賰鬲丕亘賴丕 賴匕丕 亘睾囟 丕賱賳馗乇 毓賳 丕賱賲爻兀賱丞 丕賱丕賷乇丕賳賷丞 鬲丿毓賵賳丕 丕賱賶 丕毓賲丕賱 丕賱賮賰乇 丨賷賳 賳賯乇兀 賵 兀賳 賱丕 賳賰賵賳 賲噩乇丿 毓亘賷丿 賱賱賰賱賲丞 賳亘賰賷 丨賷賳 鬲賮乇丨 丕賱亘胤賱丞 亘賱 兀賳 賳爻兀賱 賲丕 爻亘亘 丕賱賮乇丨 賵 賲丕 丕賱睾丕賷丞 賲賳賴 ...賱賴匕丕 丕賱爻亘亘 兀卮賰乇 丕賱賳賮賷爻賷 毓賱賶 賴匕丕 丕賱賰鬲丕亘...賵 兀丿毓賵賴丕 丕賱賶 賯乇丕亍丞 丕賱丕爻賱丕賲 亘賷賳 丕賱睾乇亘 賵 丕賱卮乇賯 賱毓夭鬲 亘賷睾賵賮賷鬲卮 ( 賮賴賵 丕賱賰鬲丕亘 丕賱賵丨賷丿 丕賱匕賷 賷禺胤乇 亘亘丕賱賷 丕賱丌賳 賵賲賳 賷噩丿 睾賷乇賴 賮賱賷禺亘乇賳丕 亘賴 賱鬲毓賲 丕賱賮丕卅丿丞) 丕丿毓賵賴丕 兀賳 鬲賯乇兀賴 賱鬲賮賴賲 丕賱賮乇賯 亘賷賳 丕賱孬賯丕賮丞 賵 丕賱丨囟丕乇丞 賮丕賱丕爻賱丕賲 丕亘丿丕 賱賲 賷賰賳 丿賷賳 賷噩賲丿 丕賱賮賰乇 亘賱 毓賱賶 丕賱毓賰爻 鬲賲丕賲丕 ..賵 賱賳丕 毓賵丿丞 賮賷 丕賱賲賵囟賵毓
賯乇丕亍丞 賲賲鬲毓丞
賳爻賷鬲 兀賲乇丕 賲賴賲丕 鬲丨賷丞 賱賱賲鬲乇噩賲丞 乇賷賲 賯賷爻 賰亘丞
鬲禺賷賱 兀賷賴丕 丕賱賯丕乇卅 ( 毓亘丕乇丞 爻鬲氐胤丿賲 亘賴丕 賰孬賷乇丕 賮賷 賴匕丕 丕賱賰鬲丕亘 鬲兀鬲賷賰 賰氐賮毓丞 兀丨賷丕賳丕 禺氐賵氐丕 丨賷賳 鬲賰賵賳 賲毓丕乇囟丕 賱賱賳賮賷爻賷) 鬲禺賷賱 兀賳賰 鬲噩賱爻 毓賱賶 賲賰鬲亘賰 賵 兀賲丕賲賰 賰鬲亘 兀丿亘賷丞 賲賳鬲賯丕丞 亘毓賳丕賷丞 賮丕卅賯丞 賵 賰鬲丕亘 賵丕丨丿 爻賷丕爻賷 賷鬲丨丿孬 毓賳 丕賱孬賵乇丞 丕賱丕爻賱丕賲賷丞 丕賱丕賷乇丕賳賷丞 賵 卮匕乇丕鬲 賲賳 兀賵乇丕賯 丨賷丕丞 兀爻鬲丕匕丞 噩丕賲毓賷丞 ..鬲禺賷賱 賳賮爻賰 鬲賯乇兀 賲賳 賴匕丕 賵 匕丕賰 賲爻鬲賲鬲毓丕 亘賴匕丕 賵 乇丕賮囟丕 匕丕賰..賮鬲鬲丿丕禺賱 丕賱兀賮賰丕乇 賮賷 毓賯賱賰 賵賵噩丿丕賳賰 賲爻亘亘丞 賮賵囟賶 賵 氐丿丕毓 賵 兀丨賷丕賳丕 氐乇丕毓丕鬲 賯丿 鬲賳鬲賴賷 亘賯乇丕乇丕鬲 賯丿 鬲乇囟賷賰 賵 賯丿 賱丕 鬲乇囟賷賰 ..鬲禺賷賱 丕匕賳 賱賵 噩賲毓鬲 賰賱 鬲賱賰 丕賱賮賵囟賶 兀賲丕賲賰 賮賷 賰鬲丕亘 賵丕丨丿 賴賵 兀賳 鬲賯乇兀 賱賵賱賷鬲丕 賮賷 胤賴乇丕賳..
鬲禺賷賱 兀賳 鬲丨賲賱 賴匕丕 丕賱賰鬲丕亘 賵 鬲毓亘乇 亘賴 賳賮賯 賲馗賱賲 賵 賮賷 賷丿賰 卮賲毓丞 鬲賳胤賮卅 兀丨賷丕賳丕 鬲丨鬲 爻胤賵丞 賳爻賲丞 毓丕亘乇丞 賲噩亘乇丞 丕賷丕賰 兀賳 鬲丨賷丕 賮賷 馗賱賲丞 賯氐賷乇丞 鬲賮賰乇 賮賷 亘毓囟 賲丕 噩丕亍 賮賷 丕賱賰鬲丕亘 賵 亘丕丨孬丕 賮賷 匕丕鬲 丕賱賵賯鬲 毓賳 毓賵丿 孬賯丕亘 賱鬲卮毓賱 鬲賱賰 丕賱卮賲毓丞 賲噩丿丿丕 賵 鬲賰賲賱 丕賱賲爻賷乇 ..賴匕丕 賲丕 賯丿 賷丨氐賱 賱賰 賰賲丕 丨氐賱 賲毓賷 兀孬賳丕亍 賯乇丕卅鬲賷 賱賴匕丕 丕賱賰鬲亘.
賮賱賳鬲賵賯賮 賯賱賷賱丕 毓賳丿 丕賱毓賳賵丕賳" 兀賳 鬲賯乇兀 賱賵賱賷鬲丕 賮賷 胤賴乇丕賳' 賱賲丕 兀禺鬲丕乇鬲 丕賱賳賮賷爻賷 賴匕丕 丕賱賰鬲丕亘 丿賵賳 睾賷乇賴 毓賳賵丕賳丕 乇睾賲 丕賳賴丕 匕賰乇鬲 賰鬲亘丕 兀禺乇賶 賰睾丕鬲爻亘賷 丕賱毓馗賷賲 賵 丕毓賲丕賱 噩賷賳 丕賵爻鬲賳..賵噩丿鬲 兀賳 丕禺鬲賷丕乇賴丕 賯丿 賷賰賵賳 賳丕亘毓 賲賳 爻亘亘賷賳 兀賵賱賴丕 乇亘胤 丕賱孬賵乇丞 丕賱丕賷乇丕賳賷丞 亘丕賱孬賵乇丞 丕賱乇賵爻賷丞 賵 孬丕賳賷賴賲丕 賵 賴賵 丕賱兀賯乇亘 賮賷 賳馗乇賷 丕賱氐丿賲丞 丕賱鬲賷 賯丿 賷丨丿孬賴丕 丕賱毓賳賵丕賳 賰賳賵毓 賲賳 丕賱丿毓丕賷丞 賱賱賰鬲丕亘 賱賴匕丕 兀賳氐丨 丕賱乇丕睾亘賷賳 賮賷 賯乇丕亍丞 賴匕丕 丕賱賰鬲丕亘 丕賳 賷毓乇噩賵丕 賯賱賷賱丕 毓賱賶 兀毓賲丕賱 賳丕亘賰賵賮 禺丕氐丞 賱賵賱賷鬲丕 賱鬲鬲囟丨 賱賴 丕賱乇丐賷丞 賮丕賱賳賮賷爻賷 兀乇丕丿鬲 丕賳 鬲囟毓 賳賮爻賴丕 亘噩丕賳亘 賳丕亘丕賰賵賮 賵 賴賷 丕賱賲睾乇賲丞 亘賴匕丕 丕賱賰丕鬲亘 賱丨丿 丕賱噩賳賵賳 兀乇丕丿鬲 兀賳 鬲乇亘胤 亘賷賳 睾囟亘賴丕 賵 乇賮囟賴丕 賱賱孬賵乇丞 丕賱丕爻賱丕賲賷丞 賵 乇賮囟 賳丕亘丕賰賵賮 賱賱孬賵乇丞 丕賱乇賵爻賷丞 ...
賮賱賳毓丿 丕賱丌賳 賱賱賲囟賲賵賳..爻賷乇丞 丕賱賳賮賷爻賷 鬲毓丕賱噩 賮鬲乇丞 噩丿 賲賴賲丞 賲賳 鬲丕乇賷禺 丕賷乇丕賳 賯丿 丕亘丕賱睾 丕賳 賯賱鬲 鬲毓丕賱噩 賮丕賱賲毓丕賱噩丞 丕賱爻賷丕爻賷丞 亘丕賱鬲兀賰賷丿 鬲丨鬲丕噩 丕賱賶 禺亘乇丞 兀賰孬乇 賵 丨賷丕丿賷丞 兀毓賲 賱賲 賳噩丿賴賲丕 賮賷 賴匕丕 丕賱賰鬲丕亘 賱兀賳賴丕 鬲丨賰賷 賵噩賴丞 賳馗乇 卮禺氐賷丞 丨鬲賶 賱賵 丕爻鬲睾賱鬲 丨賰丕賷丕 鬲賱賲賷匕丕鬲賴丕 兀賵 亘賳丕鬲賴丕 賰賲丕 鬲賳丕丿賷賴賳..賮賱賳爻鬲亘丿賱 賰賱賲丞 賲毓丕賱噩丞 賵 賳賯賵賱 丕賱賰鬲丕亘 賷卮賷乇 丕賱賶 賮鬲乇丞 賲丕 亘賷賳 1979-1997
亘賷賳 丕賳丿賱丕毓 丕賱孬賵乇丞 丕賱丕賷乇丕賳賷丞 賵 禺乇賵噩賴丕 賲賳 丕賷乇丕賳 賲鬲噩賴丞 賳丨賵 丕賲乇賷賰丕 丕賱賴乇賵亘 賲賳 丕賱囟丿 賳丨賵 丕賱囟丿 ..賷丕 賱賱賲氐丕丿賮丞
兀毓鬲乇賮 兀賳賷 賱賲 兀賰賳 丨賷丕丿賷丞 兀丨賷丕賳丕 賮賷 丕賱賯乇丕亍丞 賵 賵噩丿鬲 賳賮爻賷 賲囟胤乇丞 兀賳 丕賴賲爻 賱賱賳賮賷爻賷 賲鬲賮賯丞 賲毓賰 鬲賲丕賲丕 .. 賮丕賱孬賵乇丞 丕賱丕爻賱丕賲賷丞 丕賱丕賷乇丕賳賷丞 賱賴丕 賲賳 丕賱兀禺胤丕亍 賲丕 賷賰賵賳 毓丕丿丞 賱賰賱 丕賱孬賵乇丕鬲 賮賱賷爻鬲 丕賱孬賵乇丞 賲賳夭賴丞 賵 鬲賰賮賷 賳馗乇丞 賵丕丨丿丞 賱賵丕賯毓賳丕 丕賱賲毓丕氐乇 賱賳鬲兀賰丿 賲賳 丕賱兀賲乇..賵 賱賲 兀賲賳毓 賳賮爻賷 賲賳 丕賱囟丨賰 丕賱兀爻賵丿 丕賱睾丕囟亘 賵 丕賱賳賮賷爻賷 鬲賯鬲亘爻 毓賳 賰鬲丕亘 丕賱禺賲賷賳賷" 丕賱賲亘丕丿賷亍 丕賱爻賷丕爻賷丞 賵丕賱賮賱爻賮賷丞 賵丕賱丕噩鬲賲丕毓賷丞 賵丕賱丿賷賳賷丞" 賷賯賵賱 : 廿匕丕 賲丕乇爻 乇噩賱 丕賱噩賳爻 賲毓 丿噩丕噩丞 賮賴賱 賷噩賵夭 賱賴 兀賰賱賴丕 亘毓丿 匕賱賰責 丕賱廿噩丕亘丞 : 賰賱丕 賱丕 賴賵 賵賱丕 兀賷 兀丨丿 賲賳 兀賮乇丕丿 兀爻乇鬲賴 丕賱兀賯乇亘賷賳 賵賱丕 丕賱噩丕乇 丕賱賯乇賷亘 賷噩賵夭 賱賴 兀賳 賷兀賰賱 賲賳 賱丨賲 鬲賱賰 丕賱丿噩丕噩丞貙 賵賱賰賳 賱丕 亘兀爻 賲毓 丕賱噩丕乇 丕賱匕賷 賷爻賰賳 毓賱賶 亘毓丿 亘丕亘賷賳 ..
亘丕賱賱賴 毓賱賷賰賲 ...賮賱賳氐賲鬲 賵 賳毓賵丿 賱賱賰鬲丕亘 賯賱鬲 爻丕賳丿鬲賴丕 兀丨賷丕賳丕..賱賰賳賷 乇賮囟鬲 賳馗乇鬲賴丕 丕賱卮禺氐賷丞- 賵 賷噩亘 丕賱鬲兀賰賷丿 毓賱賶 賴匕丕 丕賱兀賲乇 丕賱卮禺氐賷丞- 賱賲爻兀賱丞 丕賱丨噩丕亘 賰賲丕 丕爻鬲賴噩賳鬲 兀賷囟丕 兀乇賷丨賷鬲賴丕 賮賷 丕賱賭鬲兀賰賷丿 毓賱賶 丨亘賴丕 賱賱丨賲 丕賱賴丕賲 "賱丨賲 丕賱禺賳夭賷乇 " 賵 賰兀賳 丕賷乇丕賳 鬲禺賱賵 賲賳 賱丨賲 睾賷乇賴 賵 兀囟賮 賱賴匕丕 丕賱禺賲乇 亘賰賱 丕賳賵丕毓賴丕 賴匕丕 賰賱賴 賰丕賳 賲賵噩賵丿丕 賮賷 丕賷乇丕賳 鬲丨鬲 丨賰賲 丕賱禺賲賷賳賷 ...睾乇賷亘 賴匕丕 丕賱乇亘胤 丕賱丨鬲賲賷 亘賷賳 丕賱賲孬賯賮 賵 丕賱賲賮賰乇 賵 亘賷賳 賰賱 賲丕 賷丨乇賲賴 丕賱丿賷賳 賮賴賱 丕賱禺賲乇 賵 丕賱鬲丿禺賷賳 賵 賱丨賲 丕賱禺賳夭賷乇 賵 兀賳 丕毓乇賷 賰鬲賮賷 賵 氐丿乇賷 賷噩毓賱 賲賳賷 賲孬賯賮丞 賵 賲賮賰乇丞 賲賳胤賯 睾乇賷亘 毓賱賶 丕賱毓賲賵賲 丕賱賳賯丕卮 丨賵賱 賲爻丕賱丞 丕賱丨噩丕亘 賴賱 賴賵 賲賮乇賵囟 兀賲 睾賷乇 賲賮乇賵囟 賷亘賯賶 噩丿賱 亘賷夭賳胤賷 賱賳 賷禺乇噩 亘賳鬲賷噩丞 賮丕賱兀賲賵乇 賵丕囟丨丞 賵 丕賱賲乇兀丞 丕賱賲爻賱賲丞 賱丕 鬲丨鬲丕噩 賱賲賳 賷丿丕賮毓 毓賳賴丕 賵 毓賳 丕禺鬲賷丕乇丕鬲賴丕 禺氐賵氐丕 賲賳 賰鬲亘 鬲賳卮乇 賲賳 禺丕乇噩 丕賱丿賵賱 丕賱丕爻賱丕賲賷丞 賲賳 亘賱丕丿 鬲賳鬲馗乇兀賷丞 賮乇氐丞 賱囟乇亘 丕賱丕爻賱丕賲 賮賴匕丕 卮賷亍 睾賷乇 賲賯亘賵賱 亘鬲丕鬲丕...
毓賱賶 丕賱毓賲賵賲 賮賯乇丕亍丞 丕賱賳賮賷爻賷 賱丕賷乇丕賳 鬲丨鬲 丕賱丨賰賲 丕賱孬賷賵賯乇丕胤賷 賱賲 賷爻鬲賴賵賷賳賷 噩丿丕 亘賱 賲丕 丿賮毓賳賷 賱兀鬲賲賲 賴匕丕 丕賱賰鬲丕亘 賴賵 賯乇丕亍鬲賴丕 賱毓丿丞 賰鬲亘 兀丿亘賷丞 賵 賴賷 賯乇丕亍丞 亘丕賱鬲兀賰賷丿 毓賱賶 丿乇噩丞 賰亘賷乇丞 賲賳 丕賱禺亘乇丞 丕賱丕賰丕丿賷賲賷丞 鬲丨爻亘 賱賱賳賮賷爻賷..賯乇丕亍丞 噩毓賱鬲賳賷 兀睾賷乇 亘毓囟 賲賳 兀丨賰丕賲賷 丕賱爻丕亘賯丞 毓賱賶 賰鬲亘 賯乇兀鬲賴丕 兀賵 兀賴賲賱鬲賴丕 賱賰賳賷 丕賱丌賳 亘丕賱鬲兀賰賷丿 爻兀毓賵丿 丕賱賷賴丕 亘丨賲丕爻 兀賰孬乇 賵 乇丐賷丞 噩丿賷丿丞 賱丕 賷爻毓賳賷 丕賱丕 兀賳 兀卮賰乇 丕賱賳賮賷爻賷 毓賱賶 賴匕丕 丕賱兀賲乇..丕賱丨丿賷孬 毓賳 丕賱乇賵丕賷丕鬲 賵 丕賱賳賯丕卮丕鬲 丕賱鬲賷 鬲賲鬲 賮賷 丕賱丨乇賲 丕賱噩丕賲毓賷 亘賷賳 丕賱賳賮賷爻賷 賵 丕賱胤賱亘丞 賵 亘賷賳賴丕 賵 亘賷賳 胤丕賱亘丕鬲賴丕 賮賷 丕賱氐賮 丕賱禺丕氐 卮賷亍 賲孬賷乇 匕賰乇賳賷 亘賳丕 賳丨賳 乇賵丕丿 賴匕丕 丕賱賲賵賯毓 賮丕賱賳賯丕卮 亘丕賱鬲兀賰賷丿 賷孬乇賷 噩丿丕 賮賱賰賱 賲賳丕 兀爻賱賵亘賴 丕賱禺丕氐 賮賷 丕賱賯乇丕亍丞 賵 賲亘丕丿卅賴 丕賱鬲賷 鬲毓賰爻賴丕 賲賱丕丨馗丕鬲賴 賵 鬲毓賱賷賯丕鬲賴 賵 賳馗乇鬲賴 賱賱丨賷丕丞 毓賲賵賲丕 賵 賴賵 卮賷亍 兀噩丿賴 丨賷賵賷 賵 賲卮噩毓 賮賰賲 賲賳 賰鬲丕亘 賱賲 兀賰賳 賱兀賯乇兀賴 賱賵賱丕 鬲卮噩賷毓 丕賱亘毓囟 賵 賰賲 賲賳 賮賰乇丞 禺丕胤卅丞 兀毓鬲亘乇鬲賴丕 賲賳 丕賱賲爻賱賲丕鬲 賮兀噩丿 賲賳 賷毓丕乇囟賳賷 賮賷賴丕 賵 賷兀鬲賷 亘囟丿賴丕 賮丕毓賷丿 丕賱鬲賮賰賷乇 賲賳 噩丿賷丿 ..丕賱賳賮賷爻賷 賮賷 賰鬲丕亘賴丕 賴匕丕 亘睾囟 丕賱賳馗乇 毓賳 丕賱賲爻兀賱丞 丕賱丕賷乇丕賳賷丞 鬲丿毓賵賳丕 丕賱賶 丕毓賲丕賱 丕賱賮賰乇 丨賷賳 賳賯乇兀 賵 兀賳 賱丕 賳賰賵賳 賲噩乇丿 毓亘賷丿 賱賱賰賱賲丞 賳亘賰賷 丨賷賳 鬲賮乇丨 丕賱亘胤賱丞 亘賱 兀賳 賳爻兀賱 賲丕 爻亘亘 丕賱賮乇丨 賵 賲丕 丕賱睾丕賷丞 賲賳賴 ...賱賴匕丕 丕賱爻亘亘 兀卮賰乇 丕賱賳賮賷爻賷 毓賱賶 賴匕丕 丕賱賰鬲丕亘...賵 兀丿毓賵賴丕 丕賱賶 賯乇丕亍丞 丕賱丕爻賱丕賲 亘賷賳 丕賱睾乇亘 賵 丕賱卮乇賯 賱毓夭鬲 亘賷睾賵賮賷鬲卮 ( 賮賴賵 丕賱賰鬲丕亘 丕賱賵丨賷丿 丕賱匕賷 賷禺胤乇 亘亘丕賱賷 丕賱丌賳 賵賲賳 賷噩丿 睾賷乇賴 賮賱賷禺亘乇賳丕 亘賴 賱鬲毓賲 丕賱賮丕卅丿丞) 丕丿毓賵賴丕 兀賳 鬲賯乇兀賴 賱鬲賮賴賲 丕賱賮乇賯 亘賷賳 丕賱孬賯丕賮丞 賵 丕賱丨囟丕乇丞 賮丕賱丕爻賱丕賲 丕亘丿丕 賱賲 賷賰賳 丿賷賳 賷噩賲丿 丕賱賮賰乇 亘賱 毓賱賶 丕賱毓賰爻 鬲賲丕賲丕 ..賵 賱賳丕 毓賵丿丞 賮賷 丕賱賲賵囟賵毓
賯乇丕亍丞 賲賲鬲毓丞
賳爻賷鬲 兀賲乇丕 賲賴賲丕 鬲丨賷丞 賱賱賲鬲乇噩賲丞 乇賷賲 賯賷爻 賰亘丞
March 29, 2020
"Para tener una vida completa, hemos de tener la posibilidad de formar y expresar p煤blicamente mundos, sue帽os, pensamientos y deseos privados, de tener acceso continuo a un di谩logo entre los mundos p煤blico y privado. 驴De qu茅 otra manera podemos saber que hemos existido, sentido, deseado y temido?"
Este libro habla de la censura, de la vida en un r茅gimen totalitario, de la ausencia total de libertades que se van perdiendo una a una en un espacio tan breve que resulta casi ciencia ficci贸n, habla de la vida en Ir谩n desde los a帽os 70 hasta finales de los 90, del fanatismo, de los encarcelamientos, las torturas, los asesinatos... Pero tambi茅n es un libro que habla de la belleza de la libertad, del arte y de la literatura.
Son las memorias de la autora, y por eso, es una historia que no ser谩 del gusto de todos. Resulta a veces algo densa por el estilo literario (he le铆do muchas rese帽as que la tildan de eg贸latra o intelectualoide pero no puedo estar de acuerdo), a mi me result贸 una narraci贸n l铆rica y me atrap贸 desde la primera p谩gina.
El libro comienza con un seminario que Nafisi desarrolla en su propia casa, tras haber dejado de dar clases en la univeridad. Ha seleccionado algunas de sus mejores alumnas, y en ese peque帽o refugio sus alumnas pueden quitarse el velo, mostrarse como son y dar sus opiniones sobre libros prohibidos en la Rep煤blica Isl谩mica.
隆Ojal谩 haber sido alumna de Nafisi! Pero al menos nos quedan sus escritos. Cada uno de los an谩lisis que hace de las novelas sobre las que da clase me resultaron aut茅nticas perlas, especialmente los que hace de la controvertida 'Lolita'. Y para los que tienen tanto p谩nico al spoiler, por favor, tened en cuenta que en este libro se analiza 'Lolita', 'El gran Gatsby', 'Orgullo y prejuicio' y varias novelas de Henry James. Para mi result贸 tan delicioso leer sobre las obras que ya conoc铆a como las que no, y de hecho me he quedado con unas ganas enormes de leer 'Daisy Miller' entre otras.
El caso es que vemos la vida de Nafisi a lo largo de dos d茅cadas, de sus inicios como profesora, de la Revoluci贸n, la guerra con Irak, y de c贸mo esa falta de libertades cada vez m谩s angustiosa fue cerc谩ndola cada vez m谩s hasta llevarla al exilio.
Es una obra muy personal, unas memorias valientes y sinceras, que te ayudan a comprender la vida en un lugar donde las mujeres no tienen cabida.
La historia de Nafisi y especialmente la de alguna de sus alumnas como Nassrin se han quedado conmigo, me ha hecho emocionarme, llorar, re铆r y aprender un poco m谩s sobre este mundo y las luces y sombras del ser humano.
Este libro habla de la censura, de la vida en un r茅gimen totalitario, de la ausencia total de libertades que se van perdiendo una a una en un espacio tan breve que resulta casi ciencia ficci贸n, habla de la vida en Ir谩n desde los a帽os 70 hasta finales de los 90, del fanatismo, de los encarcelamientos, las torturas, los asesinatos... Pero tambi茅n es un libro que habla de la belleza de la libertad, del arte y de la literatura.
Son las memorias de la autora, y por eso, es una historia que no ser谩 del gusto de todos. Resulta a veces algo densa por el estilo literario (he le铆do muchas rese帽as que la tildan de eg贸latra o intelectualoide pero no puedo estar de acuerdo), a mi me result贸 una narraci贸n l铆rica y me atrap贸 desde la primera p谩gina.
El libro comienza con un seminario que Nafisi desarrolla en su propia casa, tras haber dejado de dar clases en la univeridad. Ha seleccionado algunas de sus mejores alumnas, y en ese peque帽o refugio sus alumnas pueden quitarse el velo, mostrarse como son y dar sus opiniones sobre libros prohibidos en la Rep煤blica Isl谩mica.
隆Ojal谩 haber sido alumna de Nafisi! Pero al menos nos quedan sus escritos. Cada uno de los an谩lisis que hace de las novelas sobre las que da clase me resultaron aut茅nticas perlas, especialmente los que hace de la controvertida 'Lolita'. Y para los que tienen tanto p谩nico al spoiler, por favor, tened en cuenta que en este libro se analiza 'Lolita', 'El gran Gatsby', 'Orgullo y prejuicio' y varias novelas de Henry James. Para mi result贸 tan delicioso leer sobre las obras que ya conoc铆a como las que no, y de hecho me he quedado con unas ganas enormes de leer 'Daisy Miller' entre otras.
El caso es que vemos la vida de Nafisi a lo largo de dos d茅cadas, de sus inicios como profesora, de la Revoluci贸n, la guerra con Irak, y de c贸mo esa falta de libertades cada vez m谩s angustiosa fue cerc谩ndola cada vez m谩s hasta llevarla al exilio.
Es una obra muy personal, unas memorias valientes y sinceras, que te ayudan a comprender la vida en un lugar donde las mujeres no tienen cabida.
La historia de Nafisi y especialmente la de alguna de sus alumnas como Nassrin se han quedado conmigo, me ha hecho emocionarme, llorar, re铆r y aprender un poco m谩s sobre este mundo y las luces y sombras del ser humano.
Currently reading
November 10, 2018鈥淲hat we search for in fiction is not so much reality but the epiphany of truth.鈥�
This book isn鈥檛 a fast read. I鈥檝e started reading this memoir 24 October, and I only finished part 1 so far -77 pages of 347- and that already took me a while! Maybe I鈥檓 in a reading slump, but I doubt that, because I鈥檓 eager enough to read. Some other reviewers complained that the book is tedious, disjointed and all over the place, and that the author鈥檚 tone is smug and self-important. Except from the fact that when the author refers to the girls who come to her private reading class, she always talks about 鈥楳y girls鈥�, which for some reason I find irritating, I鈥檓 not sure yet if I share these criticisms. For me, it鈥檚 just such a book that鈥檚 interesting enough, but not really absorbing, so I just plough on through it, in search of those 鈥檈piphanies of truth鈥� in Western literature for Iranian veiled women.
I haven鈥檛 read any of the novels that are being discussed in this book, but I don鈥檛 consider this to be an obstacle for being able to understand the references to these well-known works. Even so, someone who read those classics, will probably benefit from it while reading this book.
(5 November 2018).
Part I - Lolita
鈥淵et I suppose that if I were to go against my own recommendation and choose a work of fiction that would most resonate with our lives in the Islamic Republic of Iran, it would not be The Prime of Miss Jean Brodie or even 1984 but perhaps Nabokov鈥檚 Invitation to a Beheading or better yet, Lolita.鈥�
鈥淲hat Nabokov creates for us in Invitation to a Beheading is not the actual pain and torture of a totalitarian regime but the nightmarish quality of living in an atmosphere of perpetual dread. ...
Unlike in other utopian novels, the forces of evil here are not omnipotent ; Nabokov shows us their frailty as well. They are ridiculous and they can be defeated, and this does not lessen the tragedy鈥攖he waste. Invitation to a Beheading is written from the point of view of the victim, one who ultimately sees the absurd sham of his persecutors and who must retreat into himself in order to survive.
Those of us living in the Islamic Republic of Iran grasped both the tragedy and absurdity of the cruelty to which we were subjected. We had to poke fun at our own misery in order to survive. We also instinctively recognized poshlust鈥攏ot just in others, but in ourselves. This was one reason that art and literature became so essential to our lives : they were not a luxury but a necessity. What Nabokov captured was the texture of life in a totalitarian society, where you are completely alone in an illusory world full of false promises, where you can no longer differentiate between your savior and your executioner.鈥�
鈥淚n most of Nabokov鈥檚 novels鈥�Invitation to a Beheading, Bend Sinister, Ada, Pnin鈥攖here was always the shadow of another world, one that was only attainable through fiction. It is this world that prevents his heroes and heroines from utter despair, that becomes their refuge in a life that is constantly brutal.
Take Lolita. This was the story of a twelve-year-old girl who had nowhere to go. Humbert had tried to turn her into his fantasy , into his dead love, and he had destroyed her. The desperate truth of Lolita鈥檚 story is not the rape of a twelve-year-old by a dirty old man but the confiscation of one individual鈥檚 life by another. We don鈥檛 know what Lolita would have become if Humbert had not engulfed her. Yet the novel, the finished work, is hopeful, beautiful even, a defense not just of beauty but of life, ordinary everyday life, all the normal pleasures that Lolita, like Yassi, was deprived of.
... in fact Nabokov had taken revenge against our own solipsizers ; he had taken revenge on the Ayatollah Khomeini, on Yassi鈥檚 last suitor, on the dough-faced teacher for that matter. They had tried to shape others according to their own dreams and desires, but Nabokov, through his portrayal of Humbert, had exposed all solipsists who take over other people鈥檚 lives.鈥�
鈥淎t some point, the truth of Iran鈥檚 past became as immaterial to those who appropriated it as the truth of Lolita鈥檚 is to Humbert. It became immaterial in the same way that Lolita鈥檚 truth, her desires and life, must lose color before Humbert鈥檚 one obsession, his desire to turn a twelve-year-old unruly child into his mistress.
When I think of Lolita, I think of that half-alive butterfly pinned to the wall. The butterfly is not an obvious symbol, but it does suggest that Humbert fixes Lolita in the same manner that the butterfly is fixed ; he wants her, a living breathing human being, to become stationary, to give up her life for the still life he offers her in return. Lolita鈥檚 image is forever associated in the minds of her readers with that of her jailer. Lolita on her own has no meaning ; she can only come to life through her prison bars.
This is how I read Lolita. Again and again as we discussed Lolita in that class, our discussions were colored by my students鈥� hidden personal sorrows and joys. Like tearstains on a letter, these forays into the hidden and the personal shaded all our discussions of Nabokov. And more and more I thought of that butterfly; what linked us so closely was this perverse intimacy of victim and jailer.鈥�
鈥淟ike the best defense attorneys, who dazzle with their rhetoric and appeal to our higher sense of morality, Humbert exonerates himself by implicating his victim鈥攁 method we were quite familiar with in the Islamic Republic of Iran. (鈥淲e are not against cinema,鈥� Ayatollah Khomeini had declared as his henchmen set fire to the movie houses, 鈥渨e are against prostitution!鈥�)
鈥淎gain we skipped back and forth between our lives and novels: was it surprising that we so appreciated Invitation to a Beheading? We were all victims of the arbitrary nature of a totalitarian regime that constantly intruded into the most private corners of our lives and imposed its relentless fictions on us. Was this the rule of Islam? What memories were we creating for our children? This constant assault, this persistent lack of kindness, was what frightened me most.鈥�
鈥淚 had asked my students if they remember the dance scene in Invitation to a Beheading: the jailer invites Cincinnatus to a dance. They begin a waltz and move out into the hall. In a corner they run into a guard: 鈥淭hey described a circle near him and glided back into the cell, and now Cincinnatus regretted that the swoon鈥檚 friendly embrace had been so brief.鈥� This movement in circles is the main movement of the novel. As long as he accepts the sham world the jailers impose upon him, Cincinnatus will remain their prisoner and will move within the circles of their creation. The worst crime committed by totalitarian mind-sets is that they force their citizens, including their victims, to become complicit in their crimes. Dancing with your jailer, participating in your own execution, that is an act of utmost brutality. My students witnessed it in show trials on television and enacted it every time they went out into the streets dressed as they were told to dress. They had not become part of the crowd who watched the executions, but they did not have the power to protest them, either.
The only way to leave the circle, to stop dancing with the jailer, is to find a way to preserve one鈥檚 individuality, that unique quality which evades description but differentiates one human being from the other. That is why, in their world, rituals鈥攅mpty rituals 鈥攂ecome so central. There was not much difference between our jailers and Cincinnatus鈥檚 executioners. They invaded all private spaces and tried to shape every gesture, to force us to become one of them, and that in itself was another form of execution.鈥�
This book isn鈥檛 a fast read. I鈥檝e started reading this memoir 24 October, and I only finished part 1 so far -77 pages of 347- and that already took me a while! Maybe I鈥檓 in a reading slump, but I doubt that, because I鈥檓 eager enough to read. Some other reviewers complained that the book is tedious, disjointed and all over the place, and that the author鈥檚 tone is smug and self-important. Except from the fact that when the author refers to the girls who come to her private reading class, she always talks about 鈥楳y girls鈥�, which for some reason I find irritating, I鈥檓 not sure yet if I share these criticisms. For me, it鈥檚 just such a book that鈥檚 interesting enough, but not really absorbing, so I just plough on through it, in search of those 鈥檈piphanies of truth鈥� in Western literature for Iranian veiled women.
I haven鈥檛 read any of the novels that are being discussed in this book, but I don鈥檛 consider this to be an obstacle for being able to understand the references to these well-known works. Even so, someone who read those classics, will probably benefit from it while reading this book.
(5 November 2018).
Part I - Lolita
鈥淵et I suppose that if I were to go against my own recommendation and choose a work of fiction that would most resonate with our lives in the Islamic Republic of Iran, it would not be The Prime of Miss Jean Brodie or even 1984 but perhaps Nabokov鈥檚 Invitation to a Beheading or better yet, Lolita.鈥�
鈥淲hat Nabokov creates for us in Invitation to a Beheading is not the actual pain and torture of a totalitarian regime but the nightmarish quality of living in an atmosphere of perpetual dread. ...
Unlike in other utopian novels, the forces of evil here are not omnipotent ; Nabokov shows us their frailty as well. They are ridiculous and they can be defeated, and this does not lessen the tragedy鈥攖he waste. Invitation to a Beheading is written from the point of view of the victim, one who ultimately sees the absurd sham of his persecutors and who must retreat into himself in order to survive.
Those of us living in the Islamic Republic of Iran grasped both the tragedy and absurdity of the cruelty to which we were subjected. We had to poke fun at our own misery in order to survive. We also instinctively recognized poshlust鈥攏ot just in others, but in ourselves. This was one reason that art and literature became so essential to our lives : they were not a luxury but a necessity. What Nabokov captured was the texture of life in a totalitarian society, where you are completely alone in an illusory world full of false promises, where you can no longer differentiate between your savior and your executioner.鈥�
鈥淚n most of Nabokov鈥檚 novels鈥�Invitation to a Beheading, Bend Sinister, Ada, Pnin鈥攖here was always the shadow of another world, one that was only attainable through fiction. It is this world that prevents his heroes and heroines from utter despair, that becomes their refuge in a life that is constantly brutal.
Take Lolita. This was the story of a twelve-year-old girl who had nowhere to go. Humbert had tried to turn her into his fantasy , into his dead love, and he had destroyed her. The desperate truth of Lolita鈥檚 story is not the rape of a twelve-year-old by a dirty old man but the confiscation of one individual鈥檚 life by another. We don鈥檛 know what Lolita would have become if Humbert had not engulfed her. Yet the novel, the finished work, is hopeful, beautiful even, a defense not just of beauty but of life, ordinary everyday life, all the normal pleasures that Lolita, like Yassi, was deprived of.
... in fact Nabokov had taken revenge against our own solipsizers ; he had taken revenge on the Ayatollah Khomeini, on Yassi鈥檚 last suitor, on the dough-faced teacher for that matter. They had tried to shape others according to their own dreams and desires, but Nabokov, through his portrayal of Humbert, had exposed all solipsists who take over other people鈥檚 lives.鈥�
鈥淎t some point, the truth of Iran鈥檚 past became as immaterial to those who appropriated it as the truth of Lolita鈥檚 is to Humbert. It became immaterial in the same way that Lolita鈥檚 truth, her desires and life, must lose color before Humbert鈥檚 one obsession, his desire to turn a twelve-year-old unruly child into his mistress.
When I think of Lolita, I think of that half-alive butterfly pinned to the wall. The butterfly is not an obvious symbol, but it does suggest that Humbert fixes Lolita in the same manner that the butterfly is fixed ; he wants her, a living breathing human being, to become stationary, to give up her life for the still life he offers her in return. Lolita鈥檚 image is forever associated in the minds of her readers with that of her jailer. Lolita on her own has no meaning ; she can only come to life through her prison bars.
This is how I read Lolita. Again and again as we discussed Lolita in that class, our discussions were colored by my students鈥� hidden personal sorrows and joys. Like tearstains on a letter, these forays into the hidden and the personal shaded all our discussions of Nabokov. And more and more I thought of that butterfly; what linked us so closely was this perverse intimacy of victim and jailer.鈥�
鈥淟ike the best defense attorneys, who dazzle with their rhetoric and appeal to our higher sense of morality, Humbert exonerates himself by implicating his victim鈥攁 method we were quite familiar with in the Islamic Republic of Iran. (鈥淲e are not against cinema,鈥� Ayatollah Khomeini had declared as his henchmen set fire to the movie houses, 鈥渨e are against prostitution!鈥�)
鈥淎gain we skipped back and forth between our lives and novels: was it surprising that we so appreciated Invitation to a Beheading? We were all victims of the arbitrary nature of a totalitarian regime that constantly intruded into the most private corners of our lives and imposed its relentless fictions on us. Was this the rule of Islam? What memories were we creating for our children? This constant assault, this persistent lack of kindness, was what frightened me most.鈥�
鈥淚 had asked my students if they remember the dance scene in Invitation to a Beheading: the jailer invites Cincinnatus to a dance. They begin a waltz and move out into the hall. In a corner they run into a guard: 鈥淭hey described a circle near him and glided back into the cell, and now Cincinnatus regretted that the swoon鈥檚 friendly embrace had been so brief.鈥� This movement in circles is the main movement of the novel. As long as he accepts the sham world the jailers impose upon him, Cincinnatus will remain their prisoner and will move within the circles of their creation. The worst crime committed by totalitarian mind-sets is that they force their citizens, including their victims, to become complicit in their crimes. Dancing with your jailer, participating in your own execution, that is an act of utmost brutality. My students witnessed it in show trials on television and enacted it every time they went out into the streets dressed as they were told to dress. They had not become part of the crowd who watched the executions, but they did not have the power to protest them, either.
The only way to leave the circle, to stop dancing with the jailer, is to find a way to preserve one鈥檚 individuality, that unique quality which evades description but differentiates one human being from the other. That is why, in their world, rituals鈥攅mpty rituals 鈥攂ecome so central. There was not much difference between our jailers and Cincinnatus鈥檚 executioners. They invaded all private spaces and tried to shape every gesture, to force us to become one of them, and that in itself was another form of execution.鈥�
June 16, 2016
兀賳 鬲賯乇兀 賱賵賱賷鬲丕 賮賷 胤賴乇丕賳
賲乇丞 兀禺乇賶貙 賳丨賳 賮賷 胤賴乇丕賳貙 賵賱賰賳賳丕 賱丕 賳鬲鬲亘毓 賮賷 賴匕賴 丕賱賲乇丞 賯氐丞 丨亘 禺賮賷丞貙 賵賱丕 鬲鬲賯丨賲 爻乇丿賳丕 賲卮丕賴丿 賲爻鬲毓丕丿丞 賲賳 (兀賱賮 賱賷賱丞 賵賱賷賱丞)貙 亘賱 賳丨賳 賲毓 丿賰鬲賵乇丞 賲鬲禺氐氐丞 賮賷 丕賱兀丿亘 丕賱廿賳噩賱賷夭賷 賵胤丕賱亘丕鬲賴丕貙 丕賱賱賵丕鬲賷 賯乇乇賳 廿賳卮丕亍 賲丕 賷卮亘賴 賳丕丿賷 賰鬲丕亘貙 賷丐賷賳 廿賱賷賴 賮賷 賰賱 禺賲賷爻貙 賴賳丕賰 丨賷孬 賷賲賰賳 賱賱賳賯丕卮 兀賳 賷賲鬲丿 亘丨乇賷丞貙 亘毓丿賲丕 鬲賯賱氐鬲 賲爻丕丨丞 丕賱丨乇賷丞 賮賷 廿賷乇丕賳 丕賱孬賵乇丞 丕賱廿爻賱丕賲賷丞.
毓賳賵丕賳 丕賱賰鬲丕亘 賲睾乇賷 噩丿丕賸貙 賵禺丕氐丞 賱賱賯丕乇卅 丕賱睾乇亘賷貙 賮賱賵賱賷鬲丕 鈥� 乇賵丕賷丞 賳丕亘賵賰賵賮 丕賱卮賴賷乇丞 鈥� 乇賲夭 睾乇亘賷 賱噩乇兀丞 丕賱兀賮賰丕乇貙 賵賯丿乇鬲賴丕 毓賱賶 賲氐丕丿賲丞 丕賱賯丕乇卅貙 賮兀賳 鬲賯乇兀 賴匕賴 丕賱乇賵丕賷丞 丕賱廿卮賰丕賱賷丞貙 賵兀賷賳責 賮賷 胤賴乇丕賳責 賮賴匕丕 賲丕 賷亘丿賵 賲丨丕賵賱丞 賱賱鬲丨乇乇 賲賳 廿爻丕乇 丕賱賵氐丕賷丞 亘噩賲賷毓 兀卮賰丕賱賴丕貙 賵賱賰賳 賴賳丕賰 賲毓賳賶 丌禺乇 賲鬲囟賲賳 賮賷 丕賱毓賳賵丕賳貙 賳賮賴賲賴 毓賳丿賲丕 賳賯乇兀 乇丐賷丞 丌匕丕乇 賳賮賷爻賷 賱乇賵丕賷丞 賱賵賱賷鬲丕 賵賱卮禺氐賷丞 (賴賵賲亘乇鬲)貙 賮卮禺氐賷丞 賴賵賲亘乇鬲 丕賱鬲賷 鬲鬲爻賷丿 丕賱爻乇丿 賮賷 乇賵丕賷丞 (賱賵賱賷鬲丕)貙 賵鬲亘丿賵 賱丕賲毓丞貙 鬲毓賷丿 賳賮賷爻賷 賯乇丕亍鬲賴丕 亘胤乇賷賯丞 亘丕乇毓丞貙 賱鬲馗賴乇 賵噩賴賴丕 丕賱丌禺乇貙 賮賴賵賲亘乇鬲 賱賷爻 廿賱丕 毓噩賵夭丕賸 賯匕乇丕賸貙 賷爻賷胤乇 毓賱賶 賱賵賱賷鬲丕 丕賱賲爻賰賷賳丞 賵賷睾鬲氐亘賴丕貙 賵賱賵賱賷鬲丕 賱賷爻鬲 賰賲丕 賷馗賳賴丕 丕賱丌禺乇賵賳 鬲賱賰 丕賱賲乇兀丞 丕賱賱毓賵亘貙 賱丕貙 廿賳賴丕 賲噩乇丿 胤賮賱丞 賲賳鬲賴賰丞貙 鬲賳噩賵 賮賷 丕賱賳賴丕賷丞 賲賳 噩賱丕丿賴丕貙 賵鬲賮乇 亘丨賷丕鬲賴丕貙 賮賱匕丕 賴賷 亘胤賱丞 賲馗賱賵賲丞.
賲賳 賴賳丕 賷賲賰賳賳丕 賯乇丕亍丞 丕賱毓賳賵丕賳 亘賵噩賴 丌禺乇貙 亘丨賷孬 賷氐亘丨 賴賵賲亘乇鬲 賴賳丕 賴賵 丕賱孬賵乇丞 丕賱廿爻賱丕賲賷丞 賮賷 廿賷乇丕賳 丕賱鬲賷 鬲氐賳毓 賳賲賵匕噩丕賸 鬲乇賶 兀賳賴 賴賵 丕賱賲乇兀丞貙 賰賲丕 賮毓賱 賴賵賲亘乇鬲 賲毓 賱賵賱賷鬲丕貙 賵丕賱賲乇兀丞 丕賱廿賷乇丕賳賷丞 賴賷 賱賵賱賷鬲丕 丕賱賲爻賰賷賳丞 丕賱鬲賷 鬲毓丕賳賷 鬲丨鬲 賲賲丕乇爻丕鬲 賴賵賲亘乇鬲 賵爻賱亘賴 賱丨乇賷鬲賴丕 賵爻毓丕丿鬲賴丕 賱賷胤賮卅 賲賳 禺賱丕賱賴丕 氐賵乇鬲賴 賴賵 毓賳 丕賱賲乇兀丞貙 賵賰賷賮 賷噩亘 兀賳 鬲賰賵賳.
賱丕 賷睾賷亘 毓賳丕 兀賳 賲賮賴賵賲 丕賱丨乇賷丞 賱丿賶 賳賮賷爻賷 睾乇亘賷 亘丕賲鬲賷丕夭貙 賮賴賷 賱丕 鬲賰鬲賮賷 亘賲毓丕乇囟丞 丕賱丨噩丕亘 丕賱賲賮乇賵囟 毓賱賶 丕賱賳爻丕亍 丕賱廿賷乇丕賳賷丕鬲貙 亘賱 丨鬲賶 賲賳毓 丕賱禺賲賵乇 賵賱丨賲 丕賱禺賳夭賷乇 !! 賵丕賱匕賷 賳噩丿賴丕 鬲鬲賱匕匕 亘兀賰賱賴 賮賷 兀丨丿 賮氐賵賱 丕賱賰鬲丕亘 !!
丕賱賯賷賲丞 丕賱丨賯賷賯賷丞 賱賱賰鬲丕亘 賱丿賷貙 賴賷 賮賷 鬲賮丕毓賱 賳賮賷爻賷 賵胤丕賱亘丕鬲賴丕 賲毓 丕賱賰鬲亘貙 賲毓 賳丕亘賵賰賵賮 賵兀賵爻鬲賳 賵賮賷鬲夭噩賷乇丕賱丿 賵賴賳乇賷 噩賷賲爻貙 賰賷賮 賷賲賰賳 賯乇丕亍丞 丕賱賰鬲丕亘 賵乇亘胤賴 亘丨賷丕丞 丕賱廿賳爻丕賳貙 賰賷賮 賷賲賰賳 乇亘胤賴 亘丕賱毓賳賮貙 亘丕賱賵氐丕賷丞貙 亘丕賱丨乇亘 - 丕賱毓乇丕賯賷丞 丕賱廿賷乇丕賳賷丞 -貙 賰賷賮 賷賲賰賳 丕賱賮乇丕乇 廿賱賶 丕賱賰鬲亘貙 廿賱賶 丕賱賲丐賱賮賷賳 丕賱亘毓賷丿賷賳 賵乇丐丕賴賲 賵兀賮賰丕乇賴賲.
賰賲丕 兀賳賳丕 賳卮賴丿 賰賷賮 丕賳賯賱亘 丕賱賲噩鬲賲毓 亘毓丿 丕賱孬賵乇丞貙 賵氐丕乇鬲 丕賱賰鬲亘 賵卮禺氐賷丕鬲賴丕 鬲丨丕賰賲 賮賷 賯丕毓丕鬲 丕賱丿乇爻貙 賵賰賷賮 氐丕乇鬲 賳賮賷爻賷 鬲丨丕賵賱 丕賱鬲毓丕賲賱 賲毓 胤賱丕亘賴丕 丕賱賲鬲毓氐亘賷賳 丕賱乇丕睾亘賷賳 賮賷 鬲噩乇賷賲 丕賱兀丿亘 丕賱睾乇亘賷 賵丕毓鬲亘丕乇賴 噩夭亍賸 賱丕 賷鬲噩夭兀 賲賳 丕賱睾乇亘 丕賱丕爻鬲毓賲丕乇賷.
賲賳 兀噩賲賱 - 賵兀賯爻賶 亘乇兀賷賷 鈥� 賲丕 兀卮丕乇鬲 廿賱賷賴 賳賮賷爻賷 賮賷 丨賷丕鬲賴丕 賮賷 廿賷乇丕賳貙 賴賵 毓賳丿賲丕 鬲匕賴亘 廿賱賶 丕賱賲賰鬲亘丞 丕賱賵丨賷丿丞 丕賱賲鬲亘賯賷丞 賮賷 胤賴乇丕賳 丕賱鬲賷 鬲亘賷毓 丕賱兀丿亘 丕賱睾乇亘賷貙 丨賷孬 賷丨孬賴丕 丕賱亘丕卅毓 毓賱賶 兀賳 鬲兀禺匕 賰賱 賲丕 鬲賯丿乇 毓賱賷賴貙 賮賰賱 賴匕賴 丕賱賰鬲亘 爻鬲鬲賲 賲氐丕丿乇鬲賴丕 賯乇賷亘丕賸貙 賲噩乇丿 鬲禺賷賱 賲卮賴丿賴丕 賵賴賷 鬲兀禺匕 亘毓囟 丕賱賰鬲亘貙 賵鬲毓賷丿 兀禺乇賶貙 賵鬲丨爻亘 賰賲 賲毓賴丕 賲賳 丕賱賲丕賱責 賲丨夭賳 噩丿丕賸 賱兀賷 賯丕乇卅 賷毓乇賮 賱匕丞 丕賱丨氐賵賱 毓賱賶 丕賱賰鬲亘貙 賵賯爻賵丞 丕賱丨乇賲丕賳 賲賳賴丕.
賵賰匕丕 毓賱丕賯鬲賴丕 亘賲賳 賰丕賳鬲 鬲丿毓賵賴 (爻丕丨乇賴丕)貙 賵賴賵 兀丿賷亘 廿賷乇丕賳賷 賰丕賳鬲 鬲賯囟賷 賲毓賴 兀賵賯丕鬲 兀丿亘賷丞 賵賮賰乇賷丞 亘丕賲鬲賷丕夭貙 賵賰丕賳鬲 鬲毓鬲丿 亘丌乇丕卅賴 賵賲卮賵乇鬲賴貙 賵賴賷 毓賱丕賯丞 賳丕丿乇丞貙 賷氐毓亘 丕賱丨氐賵賱 毓賱賷賴丕 丨丿 丕賱丨爻丿.
丕賱賰鬲丕亘 賲孬賷乇貙 賵禺丕氐丞 賮賷 賮賰乇丞 丕賱丕乇鬲亘丕胤 亘丕賱賰鬲亘貙 賵賲丨丕賵賱丞 賯乇丕亍鬲賴丕 亘胤乇賷賯丞 毓丕胤賮賷丞 鬲乇鬲亘胤 亘丨賷丕鬲賳丕.
賲乇丞 兀禺乇賶貙 賳丨賳 賮賷 胤賴乇丕賳貙 賵賱賰賳賳丕 賱丕 賳鬲鬲亘毓 賮賷 賴匕賴 丕賱賲乇丞 賯氐丞 丨亘 禺賮賷丞貙 賵賱丕 鬲鬲賯丨賲 爻乇丿賳丕 賲卮丕賴丿 賲爻鬲毓丕丿丞 賲賳 (兀賱賮 賱賷賱丞 賵賱賷賱丞)貙 亘賱 賳丨賳 賲毓 丿賰鬲賵乇丞 賲鬲禺氐氐丞 賮賷 丕賱兀丿亘 丕賱廿賳噩賱賷夭賷 賵胤丕賱亘丕鬲賴丕貙 丕賱賱賵丕鬲賷 賯乇乇賳 廿賳卮丕亍 賲丕 賷卮亘賴 賳丕丿賷 賰鬲丕亘貙 賷丐賷賳 廿賱賷賴 賮賷 賰賱 禺賲賷爻貙 賴賳丕賰 丨賷孬 賷賲賰賳 賱賱賳賯丕卮 兀賳 賷賲鬲丿 亘丨乇賷丞貙 亘毓丿賲丕 鬲賯賱氐鬲 賲爻丕丨丞 丕賱丨乇賷丞 賮賷 廿賷乇丕賳 丕賱孬賵乇丞 丕賱廿爻賱丕賲賷丞.
毓賳賵丕賳 丕賱賰鬲丕亘 賲睾乇賷 噩丿丕賸貙 賵禺丕氐丞 賱賱賯丕乇卅 丕賱睾乇亘賷貙 賮賱賵賱賷鬲丕 鈥� 乇賵丕賷丞 賳丕亘賵賰賵賮 丕賱卮賴賷乇丞 鈥� 乇賲夭 睾乇亘賷 賱噩乇兀丞 丕賱兀賮賰丕乇貙 賵賯丿乇鬲賴丕 毓賱賶 賲氐丕丿賲丞 丕賱賯丕乇卅貙 賮兀賳 鬲賯乇兀 賴匕賴 丕賱乇賵丕賷丞 丕賱廿卮賰丕賱賷丞貙 賵兀賷賳責 賮賷 胤賴乇丕賳責 賮賴匕丕 賲丕 賷亘丿賵 賲丨丕賵賱丞 賱賱鬲丨乇乇 賲賳 廿爻丕乇 丕賱賵氐丕賷丞 亘噩賲賷毓 兀卮賰丕賱賴丕貙 賵賱賰賳 賴賳丕賰 賲毓賳賶 丌禺乇 賲鬲囟賲賳 賮賷 丕賱毓賳賵丕賳貙 賳賮賴賲賴 毓賳丿賲丕 賳賯乇兀 乇丐賷丞 丌匕丕乇 賳賮賷爻賷 賱乇賵丕賷丞 賱賵賱賷鬲丕 賵賱卮禺氐賷丞 (賴賵賲亘乇鬲)貙 賮卮禺氐賷丞 賴賵賲亘乇鬲 丕賱鬲賷 鬲鬲爻賷丿 丕賱爻乇丿 賮賷 乇賵丕賷丞 (賱賵賱賷鬲丕)貙 賵鬲亘丿賵 賱丕賲毓丞貙 鬲毓賷丿 賳賮賷爻賷 賯乇丕亍鬲賴丕 亘胤乇賷賯丞 亘丕乇毓丞貙 賱鬲馗賴乇 賵噩賴賴丕 丕賱丌禺乇貙 賮賴賵賲亘乇鬲 賱賷爻 廿賱丕 毓噩賵夭丕賸 賯匕乇丕賸貙 賷爻賷胤乇 毓賱賶 賱賵賱賷鬲丕 丕賱賲爻賰賷賳丞 賵賷睾鬲氐亘賴丕貙 賵賱賵賱賷鬲丕 賱賷爻鬲 賰賲丕 賷馗賳賴丕 丕賱丌禺乇賵賳 鬲賱賰 丕賱賲乇兀丞 丕賱賱毓賵亘貙 賱丕貙 廿賳賴丕 賲噩乇丿 胤賮賱丞 賲賳鬲賴賰丞貙 鬲賳噩賵 賮賷 丕賱賳賴丕賷丞 賲賳 噩賱丕丿賴丕貙 賵鬲賮乇 亘丨賷丕鬲賴丕貙 賮賱匕丕 賴賷 亘胤賱丞 賲馗賱賵賲丞.
賲賳 賴賳丕 賷賲賰賳賳丕 賯乇丕亍丞 丕賱毓賳賵丕賳 亘賵噩賴 丌禺乇貙 亘丨賷孬 賷氐亘丨 賴賵賲亘乇鬲 賴賳丕 賴賵 丕賱孬賵乇丞 丕賱廿爻賱丕賲賷丞 賮賷 廿賷乇丕賳 丕賱鬲賷 鬲氐賳毓 賳賲賵匕噩丕賸 鬲乇賶 兀賳賴 賴賵 丕賱賲乇兀丞貙 賰賲丕 賮毓賱 賴賵賲亘乇鬲 賲毓 賱賵賱賷鬲丕貙 賵丕賱賲乇兀丞 丕賱廿賷乇丕賳賷丞 賴賷 賱賵賱賷鬲丕 丕賱賲爻賰賷賳丞 丕賱鬲賷 鬲毓丕賳賷 鬲丨鬲 賲賲丕乇爻丕鬲 賴賵賲亘乇鬲 賵爻賱亘賴 賱丨乇賷鬲賴丕 賵爻毓丕丿鬲賴丕 賱賷胤賮卅 賲賳 禺賱丕賱賴丕 氐賵乇鬲賴 賴賵 毓賳 丕賱賲乇兀丞貙 賵賰賷賮 賷噩亘 兀賳 鬲賰賵賳.
賱丕 賷睾賷亘 毓賳丕 兀賳 賲賮賴賵賲 丕賱丨乇賷丞 賱丿賶 賳賮賷爻賷 睾乇亘賷 亘丕賲鬲賷丕夭貙 賮賴賷 賱丕 鬲賰鬲賮賷 亘賲毓丕乇囟丞 丕賱丨噩丕亘 丕賱賲賮乇賵囟 毓賱賶 丕賱賳爻丕亍 丕賱廿賷乇丕賳賷丕鬲貙 亘賱 丨鬲賶 賲賳毓 丕賱禺賲賵乇 賵賱丨賲 丕賱禺賳夭賷乇 !! 賵丕賱匕賷 賳噩丿賴丕 鬲鬲賱匕匕 亘兀賰賱賴 賮賷 兀丨丿 賮氐賵賱 丕賱賰鬲丕亘 !!
丕賱賯賷賲丞 丕賱丨賯賷賯賷丞 賱賱賰鬲丕亘 賱丿賷貙 賴賷 賮賷 鬲賮丕毓賱 賳賮賷爻賷 賵胤丕賱亘丕鬲賴丕 賲毓 丕賱賰鬲亘貙 賲毓 賳丕亘賵賰賵賮 賵兀賵爻鬲賳 賵賮賷鬲夭噩賷乇丕賱丿 賵賴賳乇賷 噩賷賲爻貙 賰賷賮 賷賲賰賳 賯乇丕亍丞 丕賱賰鬲丕亘 賵乇亘胤賴 亘丨賷丕丞 丕賱廿賳爻丕賳貙 賰賷賮 賷賲賰賳 乇亘胤賴 亘丕賱毓賳賮貙 亘丕賱賵氐丕賷丞貙 亘丕賱丨乇亘 - 丕賱毓乇丕賯賷丞 丕賱廿賷乇丕賳賷丞 -貙 賰賷賮 賷賲賰賳 丕賱賮乇丕乇 廿賱賶 丕賱賰鬲亘貙 廿賱賶 丕賱賲丐賱賮賷賳 丕賱亘毓賷丿賷賳 賵乇丐丕賴賲 賵兀賮賰丕乇賴賲.
賰賲丕 兀賳賳丕 賳卮賴丿 賰賷賮 丕賳賯賱亘 丕賱賲噩鬲賲毓 亘毓丿 丕賱孬賵乇丞貙 賵氐丕乇鬲 丕賱賰鬲亘 賵卮禺氐賷丕鬲賴丕 鬲丨丕賰賲 賮賷 賯丕毓丕鬲 丕賱丿乇爻貙 賵賰賷賮 氐丕乇鬲 賳賮賷爻賷 鬲丨丕賵賱 丕賱鬲毓丕賲賱 賲毓 胤賱丕亘賴丕 丕賱賲鬲毓氐亘賷賳 丕賱乇丕睾亘賷賳 賮賷 鬲噩乇賷賲 丕賱兀丿亘 丕賱睾乇亘賷 賵丕毓鬲亘丕乇賴 噩夭亍賸 賱丕 賷鬲噩夭兀 賲賳 丕賱睾乇亘 丕賱丕爻鬲毓賲丕乇賷.
賲賳 兀噩賲賱 - 賵兀賯爻賶 亘乇兀賷賷 鈥� 賲丕 兀卮丕乇鬲 廿賱賷賴 賳賮賷爻賷 賮賷 丨賷丕鬲賴丕 賮賷 廿賷乇丕賳貙 賴賵 毓賳丿賲丕 鬲匕賴亘 廿賱賶 丕賱賲賰鬲亘丞 丕賱賵丨賷丿丞 丕賱賲鬲亘賯賷丞 賮賷 胤賴乇丕賳 丕賱鬲賷 鬲亘賷毓 丕賱兀丿亘 丕賱睾乇亘賷貙 丨賷孬 賷丨孬賴丕 丕賱亘丕卅毓 毓賱賶 兀賳 鬲兀禺匕 賰賱 賲丕 鬲賯丿乇 毓賱賷賴貙 賮賰賱 賴匕賴 丕賱賰鬲亘 爻鬲鬲賲 賲氐丕丿乇鬲賴丕 賯乇賷亘丕賸貙 賲噩乇丿 鬲禺賷賱 賲卮賴丿賴丕 賵賴賷 鬲兀禺匕 亘毓囟 丕賱賰鬲亘貙 賵鬲毓賷丿 兀禺乇賶貙 賵鬲丨爻亘 賰賲 賲毓賴丕 賲賳 丕賱賲丕賱責 賲丨夭賳 噩丿丕賸 賱兀賷 賯丕乇卅 賷毓乇賮 賱匕丞 丕賱丨氐賵賱 毓賱賶 丕賱賰鬲亘貙 賵賯爻賵丞 丕賱丨乇賲丕賳 賲賳賴丕.
賵賰匕丕 毓賱丕賯鬲賴丕 亘賲賳 賰丕賳鬲 鬲丿毓賵賴 (爻丕丨乇賴丕)貙 賵賴賵 兀丿賷亘 廿賷乇丕賳賷 賰丕賳鬲 鬲賯囟賷 賲毓賴 兀賵賯丕鬲 兀丿亘賷丞 賵賮賰乇賷丞 亘丕賲鬲賷丕夭貙 賵賰丕賳鬲 鬲毓鬲丿 亘丌乇丕卅賴 賵賲卮賵乇鬲賴貙 賵賴賷 毓賱丕賯丞 賳丕丿乇丞貙 賷氐毓亘 丕賱丨氐賵賱 毓賱賷賴丕 丨丿 丕賱丨爻丿.
丕賱賰鬲丕亘 賲孬賷乇貙 賵禺丕氐丞 賮賷 賮賰乇丞 丕賱丕乇鬲亘丕胤 亘丕賱賰鬲亘貙 賵賲丨丕賵賱丞 賯乇丕亍鬲賴丕 亘胤乇賷賯丞 毓丕胤賮賷丞 鬲乇鬲亘胤 亘丨賷丕鬲賳丕.
July 5, 2021
In un mondo grigio, cos矛 come la Rivoluzione islamica impone, Azar Nafisi, docente di Letteratura, ormai fuoriuscita dal sistema accademico, organizza un seminario a casa sua.
Tema del seminario e il rapporto tra realt脿 e finzione letteraria.
La realt脿 猫 quella di un Iran stravolto e travolto dall鈥檌ntegralismo le cui leggi soffocano ogni individualit脿 ed in particolare quella femminile.
Avvolte in ampie vesti nere e veli, le donne assumono sguardi e comportamenti apatici che cercano di non destare sospetti, pena la morte per lapidazione.
Nafisi sfoglia il libro della memoria raccontandoci di questi incontri ma anche del suo passato da studentessa americana, prima, e del suo ritorno, poi, in una nazione che assume forme sempre pi霉 tragiche fino a capitolare.
L鈥檃more sincero e profondo per la Letteratura 猫 la nicchia, il rifugio in cui poter esprimere la propria ribellione come donne e cittadine.
Cos矛 leggendo ed analizzando 鈥淟olita鈥� tra le mura protette del proprio soggiorno, si sfugge a quello che accade fuori.
L鈥檌mmaginazione letteraria diventa un鈥檃rma silente con cui colorare il sogno di una realt脿 diversa.
Quello che c鈥櫭� al di l脿 dei vetri di una finestra 猫 solo negazione.
La Repubblica Islamica 猫 colpevole ed 猫 in debito con le donne a cui 猫 impedito tutto, come ad esempio:
鈥�... mangiare un gelato o ridere in pubblico, innamorarsi, tenersi per mano, mettere il rossetto, leggere Lolita a Teheran.鈥�
Attraverso Nabokov, Fitzgerald, James e Jane Austen, si fa strada un grido di rivolta.
Contro la spasmodica fame di morte, si oppone l鈥檈saltazione della vita.
鈥淟olita鈥� non come mera storia di un pedofilo ma come 鈥� denuncia dell鈥檈ssenza stessa di ogni totalitarismo.鈥�
鈥淚l grande Gatsby鈥� non semplicemente un romanzo sul tradimento ma sulla complessit脿 della vita dove l鈥檕ssessione che guida la realizzazione di un sogno diventa un moto distruttivo.
Cos矛 la Letteratura diventa spazio di resistenza.
Una lettura che mi ha appassionata molto e mi ha regalato non solo tanti spunti di lettura ma occhi nuovi per attraversare il magico mondo della letteratura.
鈥� Ogni fiaba offre la possibilit脿 di trascendere i limiti del presente e dunque, in un certo senso, ci permette alcune libert脿 che la vita ci nega. Tutte le grandi opere di narrativa, per quanto cupa sia la realt脿 che descrivono, hanno in s茅 il nocciolo di una rivolta, l鈥檃ffermazione della vita contro la sua stessa precariet脿. Ma 猫 nel modo in cui l鈥檃utore riracconta la realt脿, e ne acquisisce il controllo dando origine a un mondo nuovo, che questa rivolta prende forza: tutte le grandi opere d鈥檃rte, avrei dichiarato con solennit脿, celebrano l鈥檌nsubordinazione contro i tradimenti, gli orrori e i tranelli della vita. La perfezione e la bellezza del linguaggio si ribellano alla mediocrit脿 e allo squallore di ci貌 che descrivono.鈥�
Tema del seminario e il rapporto tra realt脿 e finzione letteraria.
La realt脿 猫 quella di un Iran stravolto e travolto dall鈥檌ntegralismo le cui leggi soffocano ogni individualit脿 ed in particolare quella femminile.
Avvolte in ampie vesti nere e veli, le donne assumono sguardi e comportamenti apatici che cercano di non destare sospetti, pena la morte per lapidazione.
Nafisi sfoglia il libro della memoria raccontandoci di questi incontri ma anche del suo passato da studentessa americana, prima, e del suo ritorno, poi, in una nazione che assume forme sempre pi霉 tragiche fino a capitolare.
L鈥檃more sincero e profondo per la Letteratura 猫 la nicchia, il rifugio in cui poter esprimere la propria ribellione come donne e cittadine.
Cos矛 leggendo ed analizzando 鈥淟olita鈥� tra le mura protette del proprio soggiorno, si sfugge a quello che accade fuori.
L鈥檌mmaginazione letteraria diventa un鈥檃rma silente con cui colorare il sogno di una realt脿 diversa.
Quello che c鈥櫭� al di l脿 dei vetri di una finestra 猫 solo negazione.
La Repubblica Islamica 猫 colpevole ed 猫 in debito con le donne a cui 猫 impedito tutto, come ad esempio:
鈥�... mangiare un gelato o ridere in pubblico, innamorarsi, tenersi per mano, mettere il rossetto, leggere Lolita a Teheran.鈥�
Attraverso Nabokov, Fitzgerald, James e Jane Austen, si fa strada un grido di rivolta.
Contro la spasmodica fame di morte, si oppone l鈥檈saltazione della vita.
鈥淟olita鈥� non come mera storia di un pedofilo ma come 鈥� denuncia dell鈥檈ssenza stessa di ogni totalitarismo.鈥�
鈥淚l grande Gatsby鈥� non semplicemente un romanzo sul tradimento ma sulla complessit脿 della vita dove l鈥檕ssessione che guida la realizzazione di un sogno diventa un moto distruttivo.
Cos矛 la Letteratura diventa spazio di resistenza.
Una lettura che mi ha appassionata molto e mi ha regalato non solo tanti spunti di lettura ma occhi nuovi per attraversare il magico mondo della letteratura.
鈥� Ogni fiaba offre la possibilit脿 di trascendere i limiti del presente e dunque, in un certo senso, ci permette alcune libert脿 che la vita ci nega. Tutte le grandi opere di narrativa, per quanto cupa sia la realt脿 che descrivono, hanno in s茅 il nocciolo di una rivolta, l鈥檃ffermazione della vita contro la sua stessa precariet脿. Ma 猫 nel modo in cui l鈥檃utore riracconta la realt脿, e ne acquisisce il controllo dando origine a un mondo nuovo, che questa rivolta prende forza: tutte le grandi opere d鈥檃rte, avrei dichiarato con solennit脿, celebrano l鈥檌nsubordinazione contro i tradimenti, gli orrori e i tranelli della vita. La perfezione e la bellezza del linguaggio si ribellano alla mediocrit脿 e allo squallore di ci貌 che descrivono.鈥�
March 7, 2018
The title itself is a rather catchy one, however, I must add that it is an important book. There are so many aspects of this memoir that I value a lot.
For me it is less about totalitarian Regimes and Iran, it is more about courage and integrity in times of crisis particularly when one is not allowed to do something as harmless as reading, and therefore one stands up against the bullies. When I read this book, I l felt like I were in a literature class with Ms. Nafisi her students. Reading forbidden books, discussing writers and then using imaginations to combat the world around; or shall I say, one reads to remain sane inside and not let any regressive forces break the human will and intelligence, and that's what these Iranians do.
Very often such narratives are often understood or read in regard to one set of people, one country, one people, the moment we fall in such a trap the very purpose of the book is defeated. The critique in the book is the critique of power, how freedoms are curtailed if one does not pay attention when we ignore and look away. While it is most definitely a book about Iran, but it should not only be read as a portrayal of regressive Iran and the superior west. I guess writers like Nabokov, Fitzgerald, Lawrence are read and claimed in Iran or in other countries for the same reasons they are read in the west. When these writers are banned and their books are burnt in Iran, it is exactly for the same reasons these same writers were once banned in the west.
Of course, one feels quite suffocated when one reads the kind of restrictions that are imposed, particularly, on women in Iran. As a reader, I was aghast to read that women have to be in 'hijab' even in a classroom. But the book also tells that it is the new regime that has imposed these laws, Iran before the revolution has been radically different.
Looking at the contemporary world, it seems absurd now that Muslim women are now policed and shamed in the same way, but for different reasons, not only in Iran but also in the most advanced nations of the world. Personally, I think that the whole politics of 'Hijab' whether of the Mullahs or the Trumpists mirror each other.
I am sure someone like Ms. Nafisi who wrote such an exemplary book concerning the situation in Iran in the days of revolution must have now, being a US resident, a lot to do in the US.
For me it is less about totalitarian Regimes and Iran, it is more about courage and integrity in times of crisis particularly when one is not allowed to do something as harmless as reading, and therefore one stands up against the bullies. When I read this book, I l felt like I were in a literature class with Ms. Nafisi her students. Reading forbidden books, discussing writers and then using imaginations to combat the world around; or shall I say, one reads to remain sane inside and not let any regressive forces break the human will and intelligence, and that's what these Iranians do.
Very often such narratives are often understood or read in regard to one set of people, one country, one people, the moment we fall in such a trap the very purpose of the book is defeated. The critique in the book is the critique of power, how freedoms are curtailed if one does not pay attention when we ignore and look away. While it is most definitely a book about Iran, but it should not only be read as a portrayal of regressive Iran and the superior west. I guess writers like Nabokov, Fitzgerald, Lawrence are read and claimed in Iran or in other countries for the same reasons they are read in the west. When these writers are banned and their books are burnt in Iran, it is exactly for the same reasons these same writers were once banned in the west.
Of course, one feels quite suffocated when one reads the kind of restrictions that are imposed, particularly, on women in Iran. As a reader, I was aghast to read that women have to be in 'hijab' even in a classroom. But the book also tells that it is the new regime that has imposed these laws, Iran before the revolution has been radically different.
Looking at the contemporary world, it seems absurd now that Muslim women are now policed and shamed in the same way, but for different reasons, not only in Iran but also in the most advanced nations of the world. Personally, I think that the whole politics of 'Hijab' whether of the Mullahs or the Trumpists mirror each other.
I am sure someone like Ms. Nafisi who wrote such an exemplary book concerning the situation in Iran in the days of revolution must have now, being a US resident, a lot to do in the US.
March 19, 2017
賴蹖趩 丕賳賯賱丕亘蹖 乇丕 賳賲蹖 卮賵丿 毓馗蹖賲 鬲賱賯蹖 讴乇丿 賲诏乇 丌賳 讴賴 夭賳丕賳 蹖讴 讴卮賵乇 賵 賳丨賵賴 蹖 夭賳丿诏蹖卮丕賳 乇丕 丿诏乇诏賵賳 讴賳丿 - 诏丕賳丿蹖
丕诏乇 丕蹖賳 噩賲賱賴 诏丕賳丿蹖 乇賵 賲毓蹖丕乇 賯乇丕乇 亘丿蹖賲貙 丕賳賯賱丕亘 賲丕 亘丿賵賳 卮讴 亘賵蹖蹖 丕夭 毓馗賲鬲 賳亘乇丿賴. 賱睾賵 賯賵丕賳蹖賳 丨賲丕蹖鬲 丕夭 禺丕賳賵丕丿賴貙 倬丕蹖蹖賳 丌賵乇丿賳 爻賳 丕夭丿賵丕噩 丿禺鬲乇丕賳貙 丨噩丕亘 丕噩亘丕乇蹖貙 賲噩丕夭 賳賲賵丿賳 趩賳丿 賴賲爻乇蹖貙 倬丿蹖丿賴 丕夭丿賵丕噩 賲賵賯鬲 賵 ... 賴賲賴 賵 賴賲賴 夭賳 丕蹖乇丕賳蹖 乇賵 丿乇 丨丿 蹖讴 讴丕賱丕 倬丕蹖蹖賳 丌賵乇丿. 讴丕賱丕蹖蹖 讴賴 亘夭乇诏鬲乇蹖賳 賴丿賮卮 丕乇囟丕蹖 賳蹖丕夭 賴丕蹖 噩賳爻 賲禺丕賱賮 卮丿賴. 賵 亘賴 丕氐胤賱丕丨 丕蹖賳 噩賴丕丿 丕讴亘乇卮 賴爻鬲.賵 丕诏乇 賮讴乇 賲蹖 讴賳蹖丿 賲卮讴賱丕鬲 賵 诏乇賮鬲丕乇蹖 賴丕蹖 夭賳丕賳 丕蹖乇丕賳蹖 讴賴 丿乇 讴鬲丕亘 禺丕賳賵賲 賳賮蹖爻蹖 賲蹖 禺賵賳蹖丿 賲乇亘賵胤 亘賴 丕賵丕蹖賱 丕賳賯賱丕亘賴 賵 丕賱丕賳 丕賵囟丕毓 亘賴鬲乇 卮丿賴貙 丕乇噩丕毓鬲賵賳 賲蹖 丿賲 亘賴 爻禺賳乇丕賳蹖 賴丕蹖 趩賳丿 賵賯鬲 倬蹖卮 蹖讴蹖 丕夭 丕卅賲賴 噩賲毓賴 讴賴 诏賮鬲賴 亘賵丿 夭賳蹖 丕夭 丿蹖丿 丕爻賱丕賲 禺賵亘賴 讴賴 诏賵卮賴 禺賵賳賴 亘丕卮賴 賵 讴爻蹖 賳亘蹖賳鬲卮貙 丕乇噩丕毓鬲賵賳 賲蹖丿賲 亘賴 诏卮鬲 丕乇卮丕丿 賵 蹖丕 丕爻蹖丿 倬丕卮蹖 賴丕蹖 丕氐賮賴丕賳.
讴鬲丕亘 夭賳丿诏蹖 禺丕賳賵賲 賳賮蹖爻蹖 賵 鬲毓丿丕丿蹖 丕夭 丿丕賳卮噩賵蹖丕賳 丿禺鬲乇卮 乇賵 丕夭 丕賵丕蹖賱 丕賳賯賱丕亘 鬲丕 锟斤拷賵丕禺乇 乇蹖丕爻鬲 噩賲賴賵乇蹖 乇賮爻賳噩丕賳蹖 丿乇 亘乇 賲蹖 诏蹖乇賴貙 蹖賳蹖 夭賲丕賳蹖 讴賴 丿蹖诏賴 禺丕賳賵賲 賳賮蹖爻蹖 鬲氐賲蹖賲 诏乇賮鬲賳 丕夭 丕蹖乇丕賳 亘乇丕蹖 賴賲蹖卮賴 亘乇賳. 讴鬲丕亘 禺賵亘蹖賴 亘乇丕蹖 丕蹖賳 讴賴 丕夭 噩夭蹖蹖丕鬲 丕賳賯賱丕亘 賲丕 丌诏丕賴 亘卮蹖丿貙 禺氐賵氐丕 丕夭 賱丨丕馗 鬲丕孬蹖乇丕鬲蹖 讴賴 亘乇 夭賳丿诏蹖 夭賳丕賳 丿丕卮鬲 . 鬲賳賴丕 丕蹖乇丕丿蹖 讴賴 賲蹖卮賴 亘賴 讴鬲丕亘 诏乇賮鬲 賳賯丿 賴丕蹖 丕丿亘蹖 诏丕賴 賵 亘蹖诏丕賴卮 亘賵丿. 賴乇 賮氐賱 亘賴 賳丕賲 蹖讴 賳賵蹖爻賳丿賴 蹖丕 丕孬乇 丕丿亘蹖 賲卮賴賵乇 賳丕賲诏匕丕乇蹖 卮丿賴 賵 亘禺卮 賴丕蹖蹖 丕夭 賴乇 賮氐賱 亘賴 賳賯丿 丕賵賳 丌孬丕乇 丕賵賳 賳賵蹖爻賳丿賴 鬲禺氐蹖氐 丿丕丿賴 賲蹖 卮賴 讴賴 禺賵賳丿賳卮 亘乇丕蹖 賲賳 睾丕賱亘丕 賲賱丕賱 丌賵乇 亘賵丿.
丿乇 噩丕蹖蹖 丕夭 讴鬲丕亘 丿乇 賵丕讴賳卮 亘賴 丕蹖賳 讴賴 丿丕賳卮噩賵蹖丕賳 亘賴 丕氐胤賱丕丨 禺胤 丕賲丕賲蹖 爻乇 讴賱丕爻 賴丕 亘賴 丌孬丕乇蹖 讴賴 賲賵乇丿 鬲丿乇蹖爻 賯乇丕乇 丿丕丿賴 賲蹖卮賴 丕賳诏 丕賲倬乇蹖丕賱蹖爻鬲蹖 賵 賲乇賵噩 賮爻丕丿 賵 诏賲乇丕賴 讴賳賳丿賴 亘賵丿賳 賲蹖 夭賳賳貙 禺丕賳賵賲 賳賮蹖爻蹖 亘賴 丿乇爻鬲蹖 丕卮丕乇賴 賲蹖 讴賳賴 讴賴 丕氐賱丕 丕夭 丕蹖賳 賲爻丕賱賴 卮诏賮鬲 夭丿賴 賳蹖爻鬲. 趩賵賳 丕賲孬丕賱 丕蹖賳 丌丿賲 賴丕 亘賴 賴乇 趩蹖夭蹖 讴賴 賳賲蹖 賮賴賲賳 丨賲賱賴 賲蹖 讴賳賳. 丕蹖賳 丿丕賳卮噩賵 賴丕 丨鬲蹖 讴鬲丕亘 乇賵 賳賲蹖 禺賵賳丿賳 丕賲丕 亘丕賴丕卮 賲禺丕賱賮鬲 賲蹖 讴乇丿賳! 亘賴 賳馗乇賲 丕蹖乇丕賳 丌蹖賳丿賴 讴賲鬲乇 亘賴 賲爻鬲乇 亘丨乇蹖 賴丕貙 賲爻鬲乇 賯賲蹖 賴丕 賵 賲爻鬲乇 賳蹖丕夭蹖 賴丕 賵 亘蹖卮鬲乇 亘賴 賳蹖賲丕 賴丕 賵 丌匕蹖賳 賴丕 賵 賳爻乇蹖賳 賴丕 賳蹖丕夭 丿丕乇賴.丕蹖乇丕賳 丌蹖賳丿賴 噩賵丕賳 賴丕蹖蹖 乇賵 賲蹖 禺賵丕丿 讴賴 亘禺賵賳賳貙 亘賮賴賲賳 賵 鬲丨賱蹖賱 讴賳賳 賵 鬲丨賲賱 卮賳蹖丿賳 丌乇丕蹖 賲禺丕賱賮 乇賵 丿丕卮鬲賴 亘丕卮賳丿. 賳賴 噩賵丕賳 賴丕蹖蹖 讴賴 丕夭 賴乇 趩蹖夭蹖 讴賴 賳賲蹖 賮賴賲賳丿 賵 亘丕 毓賯丕蹖丿 賵 丕蹖賲丕賳 丌賳 賴丕 爻丕夭诏丕乇 賳蹖爻鬲 賲蹖 鬲乇爻賳丿 賵 亘賴 丕賵賳 丨賲賱賴 賲蹖 讴賳賳丿.
November 10, 2023
I have tried twice. I tried reading and ended up putting it down. Then I tried listening to it on audiobook and I always prefer audiobooks when the author narrates. But I can't finish it. It is going back to the DNF pile. I may try it again in 2024.
What I like about the book:
* I am a huge fan of Azra Nafisi and consider her book, , as one of the top books I have read.
* I like women who buck societal norms and I cheer them on!
* I love literature as a way to teach different ideas, instill rebellion, and create change.
What I didn't like about the book:
* I haven't read and feel that if I had read it, perhaps I would better understand . Perhaps it should be a prerequisite.
* The information and references seemed repetitive.
* The pace was too slow to keep me engaged.
What I like about the book:
* I am a huge fan of Azra Nafisi and consider her book, , as one of the top books I have read.
* I like women who buck societal norms and I cheer them on!
* I love literature as a way to teach different ideas, instill rebellion, and create change.
What I didn't like about the book:
* I haven't read and feel that if I had read it, perhaps I would better understand . Perhaps it should be a prerequisite.
* The information and references seemed repetitive.
* The pace was too slow to keep me engaged.
April 24, 2023
This book was the perfect opportunity for me to learn things and witness insights about a country and a culture I don't know much and for that I am truly grateful.
It is a beautiful story, sensible and educative and definitely very touchy.
It is a beautiful story, sensible and educative and definitely very touchy.
February 10, 2017
I read this book while I was down with the flu, which added a dimention to my reading as I was isolated in my room for a couple of days. I read some of the reviews for this book on Good Reads and I must say my experience of this book is quite different from what some other people have reported. Azar's opening two chapters were enough to suck me into her world and engross me. Her reading of Lolita was wonderful and I like the way she able to bring her reading of this book, her reflections on Humbolt into the context of her own experiences in Tehran. One of the criticisms of this book that I read on Good Reads is that her reading material is too western centric - i.e. that she gives too much praise to the literature of America and therefore might give the American reader the impression that their lit is 'better' than Islamic or Iranian literature. I didn't read her book choices in this way. In a way, because America became such a central focus of hatred for the regime in Iran during the revolution she picked this material to demonstrate how biased and myopic this focus was, and how it failed to see the complexity of American life - i.e. that books like Lolita or the Great Gatsby were not recieved with one interpretation in America and that many of the criticisms leveled at those books in the Iranian context were also been discussed in America - i.e. that they were immoral or had flawed heros.
She talks quite considerably about the difficulty of becoming as she calls it 'irrelevant' in her own country. She describes the constant scrutiny that women get on the streets if they are seen to be too alluring or if they wear 'pink socks' or let their nails grow or have a strand of hair fall out from under her head covering. I was thinking of this in the light of my own 'Australian' context. Obviously my life is not as restricted in terms of what I wear or how I choose to adorn or comport myself in public. In fact, these choices are fairly banal and mundane. Yet, for Azar this restriction caused her to examine aspects of herself and her society to work out what really mattered. Because the system made socks important, choosing to wear pink or striped socks became a subversive act. Beyond the immediate existential questions of how an individual is able to deal with having their public and private lives so micro managed, I also enjoyed her questioning of the effects of these policies on society as a whole and especially her understanding of the role of literature in allowing a person to understand complexity in life as a whole.
I must say, when I read her passage about the 'trial' of the novel 'the great Gatsby' in her class, I experienced a different book than I had read. She managed to inject me with a wonderful sense of excitement and a desire to reread Gatsby with new eyes.
She talks quite considerably about the difficulty of becoming as she calls it 'irrelevant' in her own country. She describes the constant scrutiny that women get on the streets if they are seen to be too alluring or if they wear 'pink socks' or let their nails grow or have a strand of hair fall out from under her head covering. I was thinking of this in the light of my own 'Australian' context. Obviously my life is not as restricted in terms of what I wear or how I choose to adorn or comport myself in public. In fact, these choices are fairly banal and mundane. Yet, for Azar this restriction caused her to examine aspects of herself and her society to work out what really mattered. Because the system made socks important, choosing to wear pink or striped socks became a subversive act. Beyond the immediate existential questions of how an individual is able to deal with having their public and private lives so micro managed, I also enjoyed her questioning of the effects of these policies on society as a whole and especially her understanding of the role of literature in allowing a person to understand complexity in life as a whole.
I must say, when I read her passage about the 'trial' of the novel 'the great Gatsby' in her class, I experienced a different book than I had read. She managed to inject me with a wonderful sense of excitement and a desire to reread Gatsby with new eyes.
June 2, 2021
鈥溫ベ� 兀爻賵兀 丕賱噩乇丕卅賲 丕賱鬲賷 賷賲賰賳 兀賳 鬲乇鬲賰亘賴丕 毓賯賵賱 丕賱兀賳馗賲丞 丕賱卮賲賵賱賷丞 賴賷 兀賳 鬲噩毓賱 賲賵丕胤賳賷賴丕 賵亘囟賲賳賴丕 囟丨丕賷丕賴丕 卮乇賰丕亍 賮賷 噩乇丕卅賲賴丕. 賮丨賷賳賲丕 鬲乇賯氐 賲毓 噩賱丕丿賰貙 賵鬲卮丕乇賰 亘賳賮爻賰 賮賷 丨賰賲 丕賱廿毓丿丕賲 毓賱賶 賳賮爻賰貙 賮廿賳 匕賱賰 丕賱賮毓賱 賴賵 兀賯氐賶 丿乇噩丕鬲 丕賱賵丨卮賷丞鈥�.
丌匕乇 賳賮賷爻賷.
丌匕乇 賳賮賷爻賷.
December 9, 2018
I'm utterly and absolutely in love with this book. It is a contemporary masterpiece, the kind that deserves to be called a classic upon publication. Reading Lolita in Tehran is such a rare mix of extraordinary philosophical writing, academic literature essays, national history and personal memoir, that it deserves to be called 'one of a kind'. Truth be told, I can think of a similar novel by one Croatian professor of literature (you wouldn't have heard of him), who has been just as successful in merging philosophy, literary criticism and memoir in his novel Tara, yet his story is obviously different because it is told from a point of view of a woman, a lady academic. 鈥淒o not, under any circumstances, belittle a work of fiction by trying to turn it into a carbon copy of real life; what we search for in fiction is not so much reality but the epiphany of truth.鈥�
鈥� Azar Nafisi, Reading Lolita in Tehran: A Memoir in Books
Speaking of literary critics and professors, have you ever noticed how only a few literature professors become writers themselves? There are exceptions, but studying and teaching literature at an university level is a demanding job. It is the kind of job where you spend a lot of creative energy. As Orwell said, it is hard to imagine someone teaching all day then sitting down to work on a book. Teaching is one of the most creative jobs out there (if you do it right). You constantly have to reinvent yourself, update your teaching methods and adjust your classes to your student's needs. Speaking of teachers, I did find Nafisi's teaching recollections fascinating.
This book works quite well as a mixed genre. I feel like the only review that would be worthy of such a novel would be a book itself, preferably one as intelligently and poetically written as Reading Lollita in Tehran. It was hard to tell what I found more fascinating about this book, the modern political history of Iran, the moral dilemma of wearing a veil or being forced to abandon teaching, the nearly impossible challenge of keeping high academic standards in a militant Islamic Republic, amazing literary essays or Nafisi's personal memories( and within them hidden the tales of her students and family members). Nafisi tells her tale from a distinctly female point of view. Most of the characters in the book are Iranian women, and I feel that this book is first and foremost about them, about what it means to be a women in Iran. There are some important male characters that feature in Nafisi's novel as well, such as the magician and her husband, but I think the author intended to give the voice to all the Iranian women, a voice that has been taken from them.
I wondered about how Iranian women must have felt a number of times. This book gave me some answers. They are not easy answers, but they deserve to be heard. Many of us who have seen the photographs of Iran from the seventies and the eighties find it heard to connect them with present day Iran. The photographs of beautiful young woman walking in perfectly maintained parks wearing flare jeans, mini skirts and T-shirts. What it was like for those women to see their daughters and granddaughter publicly beaten and lashed because a strain of hair escaped their veil?
鈥淭hese students of mine, like the rest of their generation, were different from mine in one fundamental aspect. My generation complained of a loss, the void in our lives that was created when our past was stolen from us, making us exile in our own country. Yet we had a past to compare with the present; we had memories and images of what had been taken away. But my girls spoke constantly of stolen kisses, films they had never seen and the wind they had never felt on their skin. This generation had no past. Their memory was of a half-articulated desire, something they had never had. It was this lack, their sense of longing for the ordinary, taken-for-granted aspects of life, that gave their words a certain luminous quality akin to poetry.鈥�
鈥� Azar Nafisi, Reading Lolita in Tehran: A Memoir in Books
There is only one thing in which I disagree with Nafisi. When she says: " It is only through literature that one can put oneself in someone else's shoes and understand the other's different and contradictory sides and refrain from becoming too ruthless. Outside the sphere of literature only one aspect of individuals is revealed. But if you understand their different dimensions you cannot easily murder them." I wouldn't agree that it is not only through literature that one can learn to emphasize with others. There are other ways, not necessarily connected with reading. Art exists in many mediums, and literature is not the only way to express the complexities of our human hearts. Nevertheless, Nafisi is right in pinpointing the reason why totalitarian regimes hate good literature. Moreover, she is absolutely correct in describing the power of literature. No wonder that the totalitarian regimes hate literature so much. Good literature has the potential of making us better individuals. In that sense, books are truly magic.
Reading Lolita in Tehran: A Memoir in Books.
If you examine the full title of this book carefully, you can get an idea of what this book is about. It's indeed a book about the reading experience in Tehran. It is about studying, reading and teaching Nabokov, Fitzgerald, James and etc under the totalitarian regime. It's about reading in general and what it means to be a reader. It is a memoir in books, because books are an essential part of it. But it is also so much more. A book about what it is to be human, that answers the question about why do we need art and literature in the first place. It is as educating as it is touching. I don't remember when I have last been so deeply touched by a novel. It's absolutely a masterpiece. A must read for lovers of literature.
鈥� Azar Nafisi, Reading Lolita in Tehran: A Memoir in Books
Speaking of literary critics and professors, have you ever noticed how only a few literature professors become writers themselves? There are exceptions, but studying and teaching literature at an university level is a demanding job. It is the kind of job where you spend a lot of creative energy. As Orwell said, it is hard to imagine someone teaching all day then sitting down to work on a book. Teaching is one of the most creative jobs out there (if you do it right). You constantly have to reinvent yourself, update your teaching methods and adjust your classes to your student's needs. Speaking of teachers, I did find Nafisi's teaching recollections fascinating.
This book works quite well as a mixed genre. I feel like the only review that would be worthy of such a novel would be a book itself, preferably one as intelligently and poetically written as Reading Lollita in Tehran. It was hard to tell what I found more fascinating about this book, the modern political history of Iran, the moral dilemma of wearing a veil or being forced to abandon teaching, the nearly impossible challenge of keeping high academic standards in a militant Islamic Republic, amazing literary essays or Nafisi's personal memories( and within them hidden the tales of her students and family members). Nafisi tells her tale from a distinctly female point of view. Most of the characters in the book are Iranian women, and I feel that this book is first and foremost about them, about what it means to be a women in Iran. There are some important male characters that feature in Nafisi's novel as well, such as the magician and her husband, but I think the author intended to give the voice to all the Iranian women, a voice that has been taken from them.
I wondered about how Iranian women must have felt a number of times. This book gave me some answers. They are not easy answers, but they deserve to be heard. Many of us who have seen the photographs of Iran from the seventies and the eighties find it heard to connect them with present day Iran. The photographs of beautiful young woman walking in perfectly maintained parks wearing flare jeans, mini skirts and T-shirts. What it was like for those women to see their daughters and granddaughter publicly beaten and lashed because a strain of hair escaped their veil?
鈥淭hese students of mine, like the rest of their generation, were different from mine in one fundamental aspect. My generation complained of a loss, the void in our lives that was created when our past was stolen from us, making us exile in our own country. Yet we had a past to compare with the present; we had memories and images of what had been taken away. But my girls spoke constantly of stolen kisses, films they had never seen and the wind they had never felt on their skin. This generation had no past. Their memory was of a half-articulated desire, something they had never had. It was this lack, their sense of longing for the ordinary, taken-for-granted aspects of life, that gave their words a certain luminous quality akin to poetry.鈥�
鈥� Azar Nafisi, Reading Lolita in Tehran: A Memoir in Books
There is only one thing in which I disagree with Nafisi. When she says: " It is only through literature that one can put oneself in someone else's shoes and understand the other's different and contradictory sides and refrain from becoming too ruthless. Outside the sphere of literature only one aspect of individuals is revealed. But if you understand their different dimensions you cannot easily murder them." I wouldn't agree that it is not only through literature that one can learn to emphasize with others. There are other ways, not necessarily connected with reading. Art exists in many mediums, and literature is not the only way to express the complexities of our human hearts. Nevertheless, Nafisi is right in pinpointing the reason why totalitarian regimes hate good literature. Moreover, she is absolutely correct in describing the power of literature. No wonder that the totalitarian regimes hate literature so much. Good literature has the potential of making us better individuals. In that sense, books are truly magic.
Reading Lolita in Tehran: A Memoir in Books.
If you examine the full title of this book carefully, you can get an idea of what this book is about. It's indeed a book about the reading experience in Tehran. It is about studying, reading and teaching Nabokov, Fitzgerald, James and etc under the totalitarian regime. It's about reading in general and what it means to be a reader. It is a memoir in books, because books are an essential part of it. But it is also so much more. A book about what it is to be human, that answers the question about why do we need art and literature in the first place. It is as educating as it is touching. I don't remember when I have last been so deeply touched by a novel. It's absolutely a masterpiece. A must read for lovers of literature.
October 19, 2007
This was a tough read. I suppose I would have appreciated it more if I had read all the books that were referenced in this one. And if I studied literature, studied the meaning of every scene, every characterization, every image from the books, I might have appreciated it.
Unfortunately this was much too deep and a serious study of literature. I enjoyed her accounts of life in Tehran and the characters in her book. I enjoyed her personal accounts and her life stories. Unfortunately true life was weaved into the fiction from novels i've never read, so I couldn't appreciate her insights and found her writing high-brow and much too seriously intellectual for me to read it without zoning out every so often.
The middle parts of the book go into depth about her background and her life experiences which I found the most interesting. The beginning and end delve far too much into the literary world. I suppose if you're a serious student of literature this book is a gold. But me being a casual reader, it was hard to swallow.
Unfortunately this was much too deep and a serious study of literature. I enjoyed her accounts of life in Tehran and the characters in her book. I enjoyed her personal accounts and her life stories. Unfortunately true life was weaved into the fiction from novels i've never read, so I couldn't appreciate her insights and found her writing high-brow and much too seriously intellectual for me to read it without zoning out every so often.
The middle parts of the book go into depth about her background and her life experiences which I found the most interesting. The beginning and end delve far too much into the literary world. I suppose if you're a serious student of literature this book is a gold. But me being a casual reader, it was hard to swallow.
January 19, 2021
Lezioni di vita
La professoressa Azar Nafisi, in piena rivoluzione islamica racconta il suo percorso emotivo, didattico e morale nella Teheran degli anni 鈥�80. Khomeini 猫 salito al potere dopo lo sci脿 e moltissime cose sono cambiate. Le donne sono le prime a subire i cambiamenti di questa 鈥渞ivoluzione鈥�, che non 猫 solo politica chiaramente. Portare il velo, accompagnarsi per strada solo con fratello o padre, perquisizioni, restrizioni non solo fisiche ma anche morali e mentali. La Nafisi insegna all鈥檜niversit脿 e cerca di dare un taglio europeo alle sue lezioni, non per una volont脿 di occidentalizzare, ma perch茅 gli uomini del suo paese che lei forma, possano un giorno avere la possibilit脿 di saper scegliere. Comincia cos矛 un seminario per sette giovani studentesse, che ogni gioved矛 mattina riunisce a casa sua con cui elabora, confronta, scava testi, caratteri, personaggi.
Prendono vita cos矛 Nabokov con la sua Lolita, processi a Gatsby e al suo essere frivolo, crociate contro la Daisy Miller di James e dibattiti accesi su Jane Austen. Ma non c鈥櫭� solo questo. C鈥櫭� la guerra, ci sono i bombardamenti, gli allarmi, le morti. Ci sono le vite e i sentimenti delle sette giovani e del loro mentore che si scoprono, che si confrontano, che capiscono cosa vogliono e fanno di tutto per prenderselo. C鈥櫭� la volont脿 e la forza delle donne. La Nafisi vive con loro questi avvenimenti, neanche la guerra la allontana dal suo paese. Saranno le restrizioni e l鈥檌mpossibilit脿 di potersi esprimere come vuole, di insegnare come pu貌, a doverle dolorosamente farle scegliere di allontanarsi, perdendo gli amici pi霉 cari, compagni di patimenti e dolori ma anche di soddisfazioni letterarie.
Quando ho cominciato a leggere questo libro mi aspettavo un taglio molto diverso. Invece mi sono ritrovata davanti ad una prosa che magistralmente si snodava pagina dopo pagina, intensa e profondamente consapevole.
C鈥櫭� un鈥檌mmagine bellissima all鈥檌nizio del libro ed 猫 quella che mi 猫 rimasta pi霉 impressa: sette ragazze con il loro velo scuro immortalate su una foto con dietro un muro bianco e subito dopo le stesse ragazze senza velo. Colori, capelli ricci, sorrisi. Sono sempre le stesse ragazze?
La professoressa Azar Nafisi, in piena rivoluzione islamica racconta il suo percorso emotivo, didattico e morale nella Teheran degli anni 鈥�80. Khomeini 猫 salito al potere dopo lo sci脿 e moltissime cose sono cambiate. Le donne sono le prime a subire i cambiamenti di questa 鈥渞ivoluzione鈥�, che non 猫 solo politica chiaramente. Portare il velo, accompagnarsi per strada solo con fratello o padre, perquisizioni, restrizioni non solo fisiche ma anche morali e mentali. La Nafisi insegna all鈥檜niversit脿 e cerca di dare un taglio europeo alle sue lezioni, non per una volont脿 di occidentalizzare, ma perch茅 gli uomini del suo paese che lei forma, possano un giorno avere la possibilit脿 di saper scegliere. Comincia cos矛 un seminario per sette giovani studentesse, che ogni gioved矛 mattina riunisce a casa sua con cui elabora, confronta, scava testi, caratteri, personaggi.
Prendono vita cos矛 Nabokov con la sua Lolita, processi a Gatsby e al suo essere frivolo, crociate contro la Daisy Miller di James e dibattiti accesi su Jane Austen. Ma non c鈥櫭� solo questo. C鈥櫭� la guerra, ci sono i bombardamenti, gli allarmi, le morti. Ci sono le vite e i sentimenti delle sette giovani e del loro mentore che si scoprono, che si confrontano, che capiscono cosa vogliono e fanno di tutto per prenderselo. C鈥櫭� la volont脿 e la forza delle donne. La Nafisi vive con loro questi avvenimenti, neanche la guerra la allontana dal suo paese. Saranno le restrizioni e l鈥檌mpossibilit脿 di potersi esprimere come vuole, di insegnare come pu貌, a doverle dolorosamente farle scegliere di allontanarsi, perdendo gli amici pi霉 cari, compagni di patimenti e dolori ma anche di soddisfazioni letterarie.
Quando ho cominciato a leggere questo libro mi aspettavo un taglio molto diverso. Invece mi sono ritrovata davanti ad una prosa che magistralmente si snodava pagina dopo pagina, intensa e profondamente consapevole.
C鈥櫭� un鈥檌mmagine bellissima all鈥檌nizio del libro ed 猫 quella che mi 猫 rimasta pi霉 impressa: sette ragazze con il loro velo scuro immortalate su una foto con dietro un muro bianco e subito dopo le stesse ragazze senza velo. Colori, capelli ricci, sorrisi. Sono sempre le stesse ragazze?
April 27, 2018
La bellezza e l'inferno
[commento a fine lettura]
Se Azar Nafisi, nel 1997, non avesse lasciato definitivamente l'Iran alla volte degli Stati Uniti, probabilmente avremmo sentito parlare anche di lei da Roberto Saviano in quella bellissima puntata speciale di Che Tempo fa andata in onda a novembre; ed 猫 per questo che gli rubo il titolo di un suo libro per quello del mio commento, perch茅 la sua denuncia merita comunque di iscriverla in quella categoria di autori nonostante, e fortunatamente, non abbia pagato con la propria vita o con l'isolamento il suo coraggio: anche se gi脿 l'esilio volontario mi sembra una violenza sufficiente.
Potrebbe rientrare a pieno titolo nell'elenco di quegli scrittori e di quei giornalisti, testimoni del proprio tempo, che hanno deciso di mettere la propria sensibilit脿 e la propria capacit脿 di comunicare al servizio della societ脿.
Azar Nafisi, professoressa di Letteratura inglese all'Universit脿 di Teheran, decide di farlo attraverso il suo lavoro e la sua passione: l'insegnamento della letteratura inglese e americana, in un'epoca, quella a cavallo con la Rivoluzione islamica nel 1979, in cui invece l'obiettivo degli integralisti 猫 quello di censurare e demonizzare tutto quello che proviene dall'occidente.
Il compito che si prefigge la Nafisi, che organizza un seminario con alcune delle sue migliori allieve tra le mura della sua abitazione, al riparo dagli occhi vigili dei repressori e dei censori, 猫 quello di lasciare alle sue ragazze "una finestra aperta sul mondo".
Lo studio di Nabokov, Austen, Fitzgerald e James e delle loro opere, permetter脿 pi霉 che di "sognare" la libert脿 di costumi e di pensiero dell'occidente, di analizzare, quasi di sezionare, il carattere e lo spirito interiore dei personaggi che le popolano.
Devo essere sincera, in un testo di tale portata emotiva, perch茅 猫 innegabile fare un raffronto continuo con le nostre opportunit脿 e le nostre continue possibilit脿 di scelta in ogni campo o attivit脿, non mi interessa il valore letterario dell'opera o la capacit脿 stilistica dell'autrice; questo non 猫 un romanzo, 猫 un documento, 猫 storia viva e come tale deve essere valutato e giudicato: 猫 un libro capace di scatenare emozioni, ragionamenti e valutazioni e che offre diversi livelli di lettura e angolazioni da osservare gli eventi.
Quello storico, perch茅 narra la storia di un popolo vicinissimo a noi, densa di avvenimenti e di capovolgimenti di fronte (猫 incredibile quando l'autrice raffronta l'adolescenza della sua generazione con quella delle sue allieve, paradossalmente pi霉 libera e spensierata: chi riesce a pensare ad un Iran dove le donne passeggiano senza velo, parlano liberamente di cinema e letteratura, ma soprattutto lo fanno con chi vogliono, quando vogliono e dove vogliono?) eppure cos矛 lontano da noi e da quella culla della civilt脿 che 猫 stato con i Persiani.
Quello letterario, perch茅, seppur a volte un po' pedanti, tutte le sue riflessioni su Vladimir Nabokov, Jane Austen, Henry James e Francis Scott Fitzgerald, sono piene di ardore e di passione, di dedizione e di rinnovato stupore e non fanno altro che rinverdire i ricordi delle nostre letture o di stimolarne di nuove.
Quello emotivo ma, soprattutto quello femminile: perch茅 猫 la donna che in Iran 猫 quotidianamente violentata sotto tutti i punti di vista, e forse (quando ci貌 avviene), quello fisico 猫 solo l'aspetto esteriore della violenza subita: la punta dell'iceberg.
Il tentativo di annientamento psicologico delle donne, da parte degli integralisti, 猫 qualcosa di demoniaco, da far gridare al sacrilegio: eppure 猫 camuffato da religione. L'empatia e l'immedesimazione sono istintive: da donna a donna.
La privazione di tutto, soprattutto dei sogni e del futuro, sono quello che le autorit脿 iraniane impongono giorno dopo giorno ai danni delle donne in maniera particolare, ma anche a tutta una generazione alla quale, poco alla volta, credono di riuscire a far dimenticare cosa volesse dire essere liberi.
Doveva essere bello leggere Lolita a Teheran, ma anche Orgoglio e Pregiudizio, oppure Daisy Miller, oppure Il Grande Gatsby guardando le montagne innevate, o in quelle piccole sale da t猫 mangiando un dolcetto ricoperto di miele.
Doveva essere bello leggere Lolita a Teheran con il vento che scompigliava i capelli.
Grazie a Azar Nafisi e alle donne come lei 猫 ancora possibile ricordarlo.
[commento in corso di lettura]
Dentro un libro la storia: la storia intorno a noi.
Leggere "Leggere Lolita a Teheran" e sentirsi dentro la storia.
脠 di oggi la notizia di nuovi scontri all'Universit脿 di Teheran.
Mentre leggo il romanzo biografico di Azar Nafisi, che narra della rivoluzione islamica e degli scontri all'Universit脿 di Teheran dei primissimi anni '80, mi accorgo che tutto cambia e tutto si trasforma, tranne qualcosa: ci sono popoli che sembrano aver perso per sempre il proprio diritto alla vita e alla "normalit脿".
[commento a fine lettura]
Se Azar Nafisi, nel 1997, non avesse lasciato definitivamente l'Iran alla volte degli Stati Uniti, probabilmente avremmo sentito parlare anche di lei da Roberto Saviano in quella bellissima puntata speciale di Che Tempo fa andata in onda a novembre; ed 猫 per questo che gli rubo il titolo di un suo libro per quello del mio commento, perch茅 la sua denuncia merita comunque di iscriverla in quella categoria di autori nonostante, e fortunatamente, non abbia pagato con la propria vita o con l'isolamento il suo coraggio: anche se gi脿 l'esilio volontario mi sembra una violenza sufficiente.
Potrebbe rientrare a pieno titolo nell'elenco di quegli scrittori e di quei giornalisti, testimoni del proprio tempo, che hanno deciso di mettere la propria sensibilit脿 e la propria capacit脿 di comunicare al servizio della societ脿.
Azar Nafisi, professoressa di Letteratura inglese all'Universit脿 di Teheran, decide di farlo attraverso il suo lavoro e la sua passione: l'insegnamento della letteratura inglese e americana, in un'epoca, quella a cavallo con la Rivoluzione islamica nel 1979, in cui invece l'obiettivo degli integralisti 猫 quello di censurare e demonizzare tutto quello che proviene dall'occidente.
Il compito che si prefigge la Nafisi, che organizza un seminario con alcune delle sue migliori allieve tra le mura della sua abitazione, al riparo dagli occhi vigili dei repressori e dei censori, 猫 quello di lasciare alle sue ragazze "una finestra aperta sul mondo".
Lo studio di Nabokov, Austen, Fitzgerald e James e delle loro opere, permetter脿 pi霉 che di "sognare" la libert脿 di costumi e di pensiero dell'occidente, di analizzare, quasi di sezionare, il carattere e lo spirito interiore dei personaggi che le popolano.
Devo essere sincera, in un testo di tale portata emotiva, perch茅 猫 innegabile fare un raffronto continuo con le nostre opportunit脿 e le nostre continue possibilit脿 di scelta in ogni campo o attivit脿, non mi interessa il valore letterario dell'opera o la capacit脿 stilistica dell'autrice; questo non 猫 un romanzo, 猫 un documento, 猫 storia viva e come tale deve essere valutato e giudicato: 猫 un libro capace di scatenare emozioni, ragionamenti e valutazioni e che offre diversi livelli di lettura e angolazioni da osservare gli eventi.
Quello storico, perch茅 narra la storia di un popolo vicinissimo a noi, densa di avvenimenti e di capovolgimenti di fronte (猫 incredibile quando l'autrice raffronta l'adolescenza della sua generazione con quella delle sue allieve, paradossalmente pi霉 libera e spensierata: chi riesce a pensare ad un Iran dove le donne passeggiano senza velo, parlano liberamente di cinema e letteratura, ma soprattutto lo fanno con chi vogliono, quando vogliono e dove vogliono?) eppure cos矛 lontano da noi e da quella culla della civilt脿 che 猫 stato con i Persiani.
Quello letterario, perch茅, seppur a volte un po' pedanti, tutte le sue riflessioni su Vladimir Nabokov, Jane Austen, Henry James e Francis Scott Fitzgerald, sono piene di ardore e di passione, di dedizione e di rinnovato stupore e non fanno altro che rinverdire i ricordi delle nostre letture o di stimolarne di nuove.
Quello emotivo ma, soprattutto quello femminile: perch茅 猫 la donna che in Iran 猫 quotidianamente violentata sotto tutti i punti di vista, e forse (quando ci貌 avviene), quello fisico 猫 solo l'aspetto esteriore della violenza subita: la punta dell'iceberg.
Il tentativo di annientamento psicologico delle donne, da parte degli integralisti, 猫 qualcosa di demoniaco, da far gridare al sacrilegio: eppure 猫 camuffato da religione. L'empatia e l'immedesimazione sono istintive: da donna a donna.
La privazione di tutto, soprattutto dei sogni e del futuro, sono quello che le autorit脿 iraniane impongono giorno dopo giorno ai danni delle donne in maniera particolare, ma anche a tutta una generazione alla quale, poco alla volta, credono di riuscire a far dimenticare cosa volesse dire essere liberi.
Doveva essere bello leggere Lolita a Teheran, ma anche Orgoglio e Pregiudizio, oppure Daisy Miller, oppure Il Grande Gatsby guardando le montagne innevate, o in quelle piccole sale da t猫 mangiando un dolcetto ricoperto di miele.
Doveva essere bello leggere Lolita a Teheran con il vento che scompigliava i capelli.
Grazie a Azar Nafisi e alle donne come lei 猫 ancora possibile ricordarlo.
[commento in corso di lettura]
Dentro un libro la storia: la storia intorno a noi.
Leggere "Leggere Lolita a Teheran" e sentirsi dentro la storia.
脠 di oggi la notizia di nuovi scontri all'Universit脿 di Teheran.
Mentre leggo il romanzo biografico di Azar Nafisi, che narra della rivoluzione islamica e degli scontri all'Universit脿 di Teheran dei primissimi anni '80, mi accorgo che tutto cambia e tutto si trasforma, tranne qualcosa: ci sono popoli che sembrano aver perso per sempre il proprio diritto alla vita e alla "normalit脿".
April 23, 2008
I am a lover of books. I am a lover of history. I am a lover of cultures. Consequently, I expected to love this book. Sadly, I found my dissappointment growing with each page I turned. The premise of the novel was certainly interesting- exploring times, the way that they were viewed, the oppression of women, religious fanaticism and political regimes that adopted Sharia, family, and the overall way that a country grew dissillusioned with iteself through novels was certainly an interesting one. Yet, the novel failed to fulfill its promise. I was very hopeful at the beginning, I quite enjoyed the section on Lolita, and I feel I would have even had I not read Nabokov previously. However, then, as we turned to Gatsby, that initial love died. Now, don't get me wrong, it had nothing to do with Gatsby itself. I adore The Great Gatsby and F.Scott Fitzgerald. But there was such an abrupt shift in time and place, and even in character- I lost all connection I had to the girls I had grown attached to, and I no longer felt any attachment to the author herself. Suddenly, she started to become very self-centered. Some of her complaints seemed too petty, after all there are problems within every nation, but more than that, it was not that she sought refuge in her books, but that she expected others to do the same that annoyed me. I enjoyed the actual analysis on Gatsby, but I the author grew more and more conceited as it went on. It just continued from there on. The novel continued to offer disconnected snapshots of life, that while powerful, never allowed me to truly emphasize because as quickly as they came they faded. Always there was a fleeing to books. And while I could see how the books connected, none seemed to resonate with the actual problems in the country as much as Lolita had. Gatsby and the failed dream I could understand- by Daisy Miller I was lost. Now, admittedly, I have never much enjoyed James, but I found that besides the point, asI also disliked other sections dealing with books I enjoyed. I was truly hoping for the book to redeem itself with an intelligent and relevant discussion of Pride and Prejudice. It failed utterly. I found the end dissatisfying, less connected than anything previously, and it had even lost what had made it charming to begin with- no longer was there an insightful discussion of novels, nor did I feel anything for the author or even the students much at this point. They were completely removed from me, I saw them through a lens, as studies not as actual people. Since this is a memoir, and these people are all real, this is a great failing. They are people who are supposed to come alive, and I felt as they were besotted with themselves, their own pretension, particularly Nafisi's, was unbearable. There were some positive aspects of the book- it gave me a great insight, if often tinged- I felt Nafisi was too biased, I understand why, but I thought that she regarded all of the revolutionaries as inferior beings, not intellectual in the least simply because they had different ideals- into the Iranian revolution and the culture there, and gave me new insights into some of my favorite novels. I am only saddened that the clear bias and narcissism of the author ruined this experience for me. It could have been a great intellectual and cultural study. As it was, it was merely decent, and while the subject material was engaging, I was wishing for it to end.
May 22, 2014
丕賱賲爻鬲丨賷賱丕鬲 兀乇亘毓 賱丕 孬賱丕孬: 丕賱睾賵賱 賵丕賱毓賳賯丕亍 賵丕賱禺賱 丕賱賵賮賷 .. 賵兀賳 鬲賯乇兀 賱賵賱賷鬲丕 賮賷 胤賴乇丕賳.
賮賮賷 廿賷乇丕賳 賲丕 亘毓丿 丕賱孬賵乇丞 兀氐亘丨 賰賱 卮賷亍 賲賲賳賵毓賸丕 賵賲氐丕丿乇賸丕 賵睾賷乇 賲爻賲賵丨賺 亘鬲丿丕賵賱賴 賮囟賱丕賸 毓賳 賯乇丕亍鬲賴.
賮乇賯賷亘 丕賱爻賱胤丞 賴賵 賵丨丿賴 賲賳 賷賯乇乇 賲丕 毓賱賶 丕賱卮毓亘 兀賳 賷賯乇兀賴 兀賵 賱丕 賷賯乇兀賴貙 賵賴賵 丕賱賵丨賷丿 丕賱賲禺賵賾賱 亘鬲丨丿賷丿 丕賱禺賷丕乇丕鬲 丕賱賲鬲丕丨丞 兀賲丕賲 丕賱賯乇丕亍 (賵賴賷 禺賷丕乇丕鬲 鬲鬲乇丕賵丨 賮賷 胤亘賷毓鬲賴丕 亘賷賳 丕賱爻賷亍 廿賱賶 丕賱兀賰孬乇 爻賵亍賸丕).
兀賲丕 丕賱賯丕乇卅/丕賱賲賵丕胤賳 丕賱毓丕丿賷 賮賱丕 賷賲賰賳賴 兀賳 賷賳丕賯卮 丕賱乇賯賷亘貙 兀賵 賷毓鬲乇囟 毓賱賷賴貙 兀賵 丨鬲賶 賲賳 亘丕亘 兀囟毓賮 丕賱廿賷賲丕賳 兀賳 賷亘丿賷 乇兀賷賴 賮賷 丕賱賲賵囟賵毓. 賵廿賱丕 賰丕賳 賲氐賷乇賴 丕賱丿禺賵賱 賮賷 丨乇亘賺 禺丕爻乇丞 賲毓 賳馗丕賲 賱丕 賷鬲賵乇毓 毓賳 鬲氐賮賷丞 禺氐賵賲賴 亘兀亘卮毓 丕賱胤乇賯 賵丕賱賵爻丕卅賱!
賵賴匕丕 賲丕 丨氐賱 賲毓 兀爻鬲丕匕丞 丕賱兀丿亘 丕賱廿賳噩賱賷夭賷 丌匕乇 賳賮賷爻賷貙 丨賷孬 丿購賮毓鬲 廿賱賶 禺賵囟 爻噩丕賱丕鬲 賮賷 賯賱亘 噩丕賲毓丞 胤賴乇丕賳 丨賷孬 賰丕賳鬲 鬲丿乇賾爻貙 丕賳鬲賴鬲 亘賴夭賷賲鬲賴丕 兀賲丕賲 鬲賷丕乇 馗賱丕賲賷 賱丕 賷乇丨賲貙 賮胤購乇丿鬲 賲賳 丕賱噩丕賲毓丞 卮乇賾 胤乇丿丞.
賵賱兀賳 賰賱賾 賲賲賳賵毓賺 賷氐亘丨 亘卮賰賱賺 鬲賱賯丕卅賷 賲乇睾賵亘賸丕貙 賵賷賰鬲爻亘 廿睾乇丕亍賸 賱丕 賷賯丕賵賲貙 鬲賯賵賲 賳賮賷爻賷 亘廿賳卮丕亍 賵乇卮丞 丿乇丕爻賷丞 丨乇丞 -亘毓賷丿賸丕 毓賳 毓賷賳 丕賱乇賯賷亘- 賮賷 亘賷鬲賴丕 賱爻亘毓 賲賳 胤丕賱亘丕鬲賴丕 丕賱賲賲賷夭丕鬲貙 賮賷賲囟賷賳 亘丨乇賷丞 賰丕賲賱丞 亘丿乇丕爻丞 丕賱爻乇丿 丕賱兀丿亘賷 亘賵氐賮賴 毓丕賱賲丕賸 賲賵丕夭賷丕賸 賱毓丕賱賲 丕賱賵丕賯毓貙 賵乇睾賲 兀賳 賴丿賮 丕賱賵乇卮丞 賰丕賳 毓賯丿 丨賵丕乇丕鬲 賲賮鬲賵丨丞 丨賵賱 乇賵丕賷丕鬲 賲賲賳賵毓丞 賰賱賵賱賷鬲丕 賱賮賱丕丿賷賲賷乇 賳丕亘賵賰賵賮 賵睾丕鬲爻亘賷 丕賱毓馗賷賲 賱賮賷鬲夭噩賷乇丕賱丿 賵睾賷乇賴丕貙 廿賱丕 兀賳 丕賱兀氐丿丕亍 丕賱禺丕乇噩賷丞 爻乇毓丕賳 賲丕 鬲爻賱賱鬲 廿賱賶 鬲賱賰 丕賱丨賱賯丞 丕賱囟賷賯丞 丨鬲賶 胤睾鬲 毓賱賷賴丕貙 賵鬲丨賵賱鬲 丕賱賵乇卮丞 賲賳 丨賱賯丞 賱丿乇丕爻丞 丕賱乇賵丕賷丕鬲 廿賱賶 賲賳氐丞 賱賲賳丕賯卮丞 賵鬲丨賱賷賱 丕賱兀賵囟丕毓 丕賱爻賷丕爻賷丞 賮賷 廿賷乇丕賳 賮賷 丕賱賮鬲乇丞 賲丕 亘賷賳 佟侃侉贍 廿賱賶 佟侃侃侑 賵賴賵 丕賱毓丕賲 丕賱匕賷 睾丕丿乇鬲 賮賷賴 賳賮賷爻賷 廿賷乇丕賳 賳賴丕卅賷賸丕 廿賱賶 兀賲乇賷賰丕 丨賷孬 賰乇爻鬲 賵賯鬲賴丕 賱鬲丿賵賷賳 賴匕賴 丕賱爻賷乇丞 丕賱乇賵丕卅賷丞!
賮賮賷 廿賷乇丕賳 賲丕 亘毓丿 丕賱孬賵乇丞 兀氐亘丨 賰賱 卮賷亍 賲賲賳賵毓賸丕 賵賲氐丕丿乇賸丕 賵睾賷乇 賲爻賲賵丨賺 亘鬲丿丕賵賱賴 賮囟賱丕賸 毓賳 賯乇丕亍鬲賴.
賮乇賯賷亘 丕賱爻賱胤丞 賴賵 賵丨丿賴 賲賳 賷賯乇乇 賲丕 毓賱賶 丕賱卮毓亘 兀賳 賷賯乇兀賴 兀賵 賱丕 賷賯乇兀賴貙 賵賴賵 丕賱賵丨賷丿 丕賱賲禺賵賾賱 亘鬲丨丿賷丿 丕賱禺賷丕乇丕鬲 丕賱賲鬲丕丨丞 兀賲丕賲 丕賱賯乇丕亍 (賵賴賷 禺賷丕乇丕鬲 鬲鬲乇丕賵丨 賮賷 胤亘賷毓鬲賴丕 亘賷賳 丕賱爻賷亍 廿賱賶 丕賱兀賰孬乇 爻賵亍賸丕).
兀賲丕 丕賱賯丕乇卅/丕賱賲賵丕胤賳 丕賱毓丕丿賷 賮賱丕 賷賲賰賳賴 兀賳 賷賳丕賯卮 丕賱乇賯賷亘貙 兀賵 賷毓鬲乇囟 毓賱賷賴貙 兀賵 丨鬲賶 賲賳 亘丕亘 兀囟毓賮 丕賱廿賷賲丕賳 兀賳 賷亘丿賷 乇兀賷賴 賮賷 丕賱賲賵囟賵毓. 賵廿賱丕 賰丕賳 賲氐賷乇賴 丕賱丿禺賵賱 賮賷 丨乇亘賺 禺丕爻乇丞 賲毓 賳馗丕賲 賱丕 賷鬲賵乇毓 毓賳 鬲氐賮賷丞 禺氐賵賲賴 亘兀亘卮毓 丕賱胤乇賯 賵丕賱賵爻丕卅賱!
賵賴匕丕 賲丕 丨氐賱 賲毓 兀爻鬲丕匕丞 丕賱兀丿亘 丕賱廿賳噩賱賷夭賷 丌匕乇 賳賮賷爻賷貙 丨賷孬 丿購賮毓鬲 廿賱賶 禺賵囟 爻噩丕賱丕鬲 賮賷 賯賱亘 噩丕賲毓丞 胤賴乇丕賳 丨賷孬 賰丕賳鬲 鬲丿乇賾爻貙 丕賳鬲賴鬲 亘賴夭賷賲鬲賴丕 兀賲丕賲 鬲賷丕乇 馗賱丕賲賷 賱丕 賷乇丨賲貙 賮胤購乇丿鬲 賲賳 丕賱噩丕賲毓丞 卮乇賾 胤乇丿丞.
賵賱兀賳 賰賱賾 賲賲賳賵毓賺 賷氐亘丨 亘卮賰賱賺 鬲賱賯丕卅賷 賲乇睾賵亘賸丕貙 賵賷賰鬲爻亘 廿睾乇丕亍賸 賱丕 賷賯丕賵賲貙 鬲賯賵賲 賳賮賷爻賷 亘廿賳卮丕亍 賵乇卮丞 丿乇丕爻賷丞 丨乇丞 -亘毓賷丿賸丕 毓賳 毓賷賳 丕賱乇賯賷亘- 賮賷 亘賷鬲賴丕 賱爻亘毓 賲賳 胤丕賱亘丕鬲賴丕 丕賱賲賲賷夭丕鬲貙 賮賷賲囟賷賳 亘丨乇賷丞 賰丕賲賱丞 亘丿乇丕爻丞 丕賱爻乇丿 丕賱兀丿亘賷 亘賵氐賮賴 毓丕賱賲丕賸 賲賵丕夭賷丕賸 賱毓丕賱賲 丕賱賵丕賯毓貙 賵乇睾賲 兀賳 賴丿賮 丕賱賵乇卮丞 賰丕賳 毓賯丿 丨賵丕乇丕鬲 賲賮鬲賵丨丞 丨賵賱 乇賵丕賷丕鬲 賲賲賳賵毓丞 賰賱賵賱賷鬲丕 賱賮賱丕丿賷賲賷乇 賳丕亘賵賰賵賮 賵睾丕鬲爻亘賷 丕賱毓馗賷賲 賱賮賷鬲夭噩賷乇丕賱丿 賵睾賷乇賴丕貙 廿賱丕 兀賳 丕賱兀氐丿丕亍 丕賱禺丕乇噩賷丞 爻乇毓丕賳 賲丕 鬲爻賱賱鬲 廿賱賶 鬲賱賰 丕賱丨賱賯丞 丕賱囟賷賯丞 丨鬲賶 胤睾鬲 毓賱賷賴丕貙 賵鬲丨賵賱鬲 丕賱賵乇卮丞 賲賳 丨賱賯丞 賱丿乇丕爻丞 丕賱乇賵丕賷丕鬲 廿賱賶 賲賳氐丞 賱賲賳丕賯卮丞 賵鬲丨賱賷賱 丕賱兀賵囟丕毓 丕賱爻賷丕爻賷丞 賮賷 廿賷乇丕賳 賮賷 丕賱賮鬲乇丞 賲丕 亘賷賳 佟侃侉贍 廿賱賶 佟侃侃侑 賵賴賵 丕賱毓丕賲 丕賱匕賷 睾丕丿乇鬲 賮賷賴 賳賮賷爻賷 廿賷乇丕賳 賳賴丕卅賷賸丕 廿賱賶 兀賲乇賷賰丕 丨賷孬 賰乇爻鬲 賵賯鬲賴丕 賱鬲丿賵賷賳 賴匕賴 丕賱爻賷乇丞 丕賱乇賵丕卅賷丞!
April 10, 2019
丕蹖賳 讴鬲丕亘 丌匕乇 賳賮蹖爻蹖 乇丕 亘賴 丿賵 丿賱蹖賱 丿賵爻鬲 丿丕乇賲. 賲孬賱 賴乇 讴鬲丕亘卮 亘賴 趩賳丿蹖賳 讴鬲丕亘 丿蹖诏賴 丕卮丕乇賴 讴乇丿賴 賵 讴丕賲賱丕 賲卮禺氐賴 賳賵蹖爻賳丿賴貙 禺賵丕賳賳丿賴 丨乇賮賴 丕蹖 賴賲 賴爻鬲. 丿賱蹖賱 丿賵賲 丕蹖賳讴賴 丕蹖賳 賯氐賴 賯氐賴 蹖 賴賵丕蹖蹖 爻鬲 讴賴 賲賳 丿乇卮 賳賮爻 讴卮蹖丿賲 賵 亘丕 丕蹖賳 丿禺鬲乇丕賳 賴賲匕丕鬲 倬賳丿丕乇蹖 賲蹖讴賳賲. 賳賯丿 賲賳 亘賴 丕蹖賳 讴鬲丕亘 賴賲 亘賴 賴賲蹖賳 丿賱蹖賱賴. 蹖丕丿賲 賳賲蹖丕丿 讴鬲丕亘賴丕蹖 噩蹖賳 丌爻鬲蹖賳 賵 賳賵亘丕讴賵賮 賴蹖趩 賵賯鬲 丿乇 丕蹖乇丕賳 賲賲賳賵毓 亘賵丿賴. 蹖丕 丿賱蹖賱蹖 賳賲蹖丿蹖丿賲 讴賴 丕蹖賳 丿禺鬲乇丕賳 蹖讴 噩丕蹖 丕賲賳 賵 賲禺賮蹖 乇丕 亘乇丕蹖 噩賱爻丕鬲 讴鬲丕亘禺賵丕賳蹖 倬蹖丿丕 讴賳賳丿. 亘賴 乇丕丨鬲蹖 丿乇 蹖讴 賮囟丕蹖 毓賲賵賲蹖 賲蹖卮丿 噩賱爻賴 讴鬲丕亘禺賵丕賳蹖 亘乇丕蹖 讴鬲丕亘賴丕蹖蹖 讴賴 賲賲賳賵毓 賳亘賵丿賳丿 亘乇诏夭丕乇 讴乇丿. 賲賳 賴蹖趩 賵 賴蹖趩 夭賲丕賳 賳賲蹖诏賲 賵囟毓蹖鬲 毓丕賱蹖 亘賵丿 讴賴 氐丿 丕賱亘鬲賴 賳亘賵丿 賵 禺丕胤乇丕鬲 鬲賱禺 丌賳乇賵夭賴丕 乇丕 賴蹖趩 夭賲丕賳 丕夭 蹖丕丿 賳賲蹖亘乇賲 賵賱蹖 丕賳氐丕賮丕 讴鬲丕亘賴丕蹖 噩蹖賳 丌爻鬲蹖賳 賴賲蹖卮賴 丿乇 賯賮爻賴 讴鬲丕亘 賮乇賵卮蹖 賴丕 賲賵噩賵丿 亘賵丿. 賳讴鬲賴 丿蹖诏賴 丕蹖賳讴賴 趩乇丕 賳賮蹖爻蹖 丿乇 賴蹖趩 讴丿丕賲 丕夭 讴鬲丕亘鈥屬囏й屫� 丕夭 賳賵蹖爻賳丿賴 賴丕蹖 丕蹖乇丕賳蹖 賳丕賲蹖 賳亘乇丿賴責 趩賳丿蹖賳 噩賲賱賴 丕夭 賳賵蹖爻賳丿賴 賴丕蹖 禺丕乇噩蹖 賳賵卮鬲賴 讴賴 賳賵蹖爻賳丿賴 賴丕蹖 丕蹖乇丕賳蹖 亘爻蹖丕乇 夭蹖亘丕鬲乇 鬲賵氐蹖賮 讴乇丿賴 丕賳丿. 賳賲蹖鬲賵丕賳賲 亘丕賵乇 讴賳賲 讴爻蹖 讴賴 丕夭 亘賴鬲乇蹖賳 讴鬲丕亘禺賵丕賳賴丕蹖 丕蹖乇丕賳蹖賴 丕夭 丕蹖賳 賲鬲賵賳 亘蹖 丕胤賱丕毓 亘丕卮賴. 賴賲賴 丨乇賮 賲賳 丕蹖賳賴 讴賴 禺蹖賱蹖 睾賲 丕賳诏蹖夭賴 丕诏乇 丕蹖賳 讴鬲丕亘 乇丕 丿乇 賯賮爻賴 鈥溭┴жㄙ囏й屰� 讴賴 亘乇丕蹖 乇囟丕蹖鬲 賲禺丕胤亘 睾乇亘蹖 賳賵卮鬲賴 卮丿賴.鈥� 亘诏匕丕乇賲. 倬乇 賮乇賵卮 亘賵丿賳 毓噩蹖亘 丕蹖賳 讴鬲丕亘 賴賲 丕蹖賳 爻卅賵丕賱 乇丕 锟斤拷乇乇賳诏鬲乇 賲蹖讴賳賴.
July 29, 2023
Reading forbidden books in post-revolutionary Iran might seem counterintuitive, or even dangerous; reading a novel like Vladimir Nabokov鈥檚 Lolita (1955), with its notoriously difficult and controversial subject matter, might seem almost suicidal. Yet Azar Nafisi, an Iranian-born and American-trained professor of modern literature, led a group of her students, young Iranian women, in quietly defying Iran鈥檚 Islamist regime by reading Lolita and other forbidden or challenged books, as she chronicled in her 2003 book Reading Lolita in Tehran.
Nafisi, who came from a socially prominent and politically active Tehran family, spent much of her early life in Great Britain, Switzerland, and the United States of America, where she finished her doctoral work in English at the University of Oklahoma. Her return to Iran in 1979 coincided with the Iranian Revolution that deposed the Shah Reza Pahlavi, who had terrorized Iran for decades with his feared SAVAK secret police. Ordinary Iranians of the time might not have anticipated that the Islamists who took power in the country would impose a regime just as cruel and just as dictatorial as that of the shah. The only difference was that, rather than trying for a modernist approach to restoring the classical glories of the Persian Empire, as the shah had done, the Islamists would apply their tyranny on the basis of a twisted fundamentalist interpretation of the Muslim faith.
The early passages of Reading Lolita in Tehran show how the Islamist regime, once it has taken power, became ever more oppressive, particularly in terms of the restrictions it imposed against women 鈥� and ever more willing to use violence in order to enforce its laws and rules. The University of Tehran, where Nafisi was teaching at the time, was no 鈥渋vory tower鈥� shielded from the regime鈥檚 cruelties. The atmosphere of revolutionary fervor only intensified after militants鈥� seizure of the U.S. Embassy in November of 1979 鈥� a time at which Nafisi happened to be teaching F. Scott Fitzgerald鈥檚 novel The Great Gatsby. Nafisi recalls that 鈥淚 was taking some risks in teaching such a book at such a time, when certain books had been banned as morally harmful鈥� (108) 鈥� and indeed, she came to find that class discussions became more and more likely to be interrupted by Islamist students who found a book, or the way a book was being taught, 鈥渃ounter-revolutionary鈥� or 鈥渦n-Islamic.鈥�
Against that backdrop, Nafisi organized a quietly revolutionary movement of her own. She organized a secret class, held in her home, where a group of women students with particularly strong interest in modern literature would gather and read books that the regime had banned or might ban. The students 鈥� Azin, Mahshid, Manna, Mitra, Nassrin, Sanaz, Yassi 鈥� differ in many things: their cultural background, their socioeconomic status, their attitudes toward the Islamic Republic and the Muslim faith. What they share is a love of literature and a need to share their ideas about literature in an atmosphere that is free of fear.
The book is divided into four sections 鈥� 鈥淟olita,鈥� 鈥淕atsby,鈥� 鈥淛ames,鈥� and 鈥淎usten鈥� 鈥� and in each section, Nafisi and her students draw intriguing parallels between the literature that they are reading and the reality of their lives in revolutionary Iran.
In the 鈥淟olita鈥� section, Nafisi recalls the cruel and perverse attempts by the novel鈥檚 narrator, Humbert Humbert, to possess a 12-year-old girl with whom he is obsessed, and links those features of the novel with the Iranian regime鈥檚 attempts to achieve total control over the lives of ordinary citizens, particularly women. We learn that one of Nafisi鈥檚 students, Sanaz, had gone to the Caspian Sea with some girlfriends for a beach holiday; the girls were arrested by 鈥渕orality squads鈥� of the Revolutionary Guards, and were held incommunicado, subjected to virginity tests, made to sign false confessions, and sentenced to 25 lashes each 鈥� even though they had not violated any of the laws of the regime: no alcoholic beverages, no forbidden tapes or CD鈥檚. From the regime鈥檚 perspective, it had to be found that these arrested women had done something; Revolutionary Guards and morality police could not be embarrassed by being found to have unjustly arrested a group of women.
Nafisi sees the parallel between Lolita on the one hand, and the ordeal of Sanaz and her friends on the other, in the way that in both 鈥渁n act of violence has been committed鈥� 鈥� one that 鈥済oes beyond the bars, revealing the victim鈥檚 proximity and intimacy with [the] jailer鈥� (p. 75). She suggests that 鈥淭he only way to leave the circle, to stop dancing with the jailer, is to find a way to preserve one鈥檚 individuality鈥� (p. 77) 鈥� just as Nafisi and her students do with their forbidden-books class in Nafisi鈥檚 home.
The 鈥滸atsby鈥� section, as mentioned above, does address the ironies of teaching a book that is widely considered to be the Great American Novel, at a time when 鈥淒eath to America!鈥� is the most popular slogan being shouted on the streets of revolutionary Tehran. Beyond that, however, Nafisi once again draws parallels between situations from an important novel and realities of life in the ayatollah鈥檚 Iran, noting with sadness
鈥ow similar our own fate was becoming to Gatsby鈥檚. He wanted to fulfill his dream by repeating the past, and in the end he discovered that the past was dead, the present a sham, and there was no future. Was this not similar to our revolution, which had come in the name of our collective past and had wrecked our lives in the name of a dream? (p.144).
In the case of The Great Gatsby, the constant disruptions of Nafisi鈥檚 class by a noisy minority of students who oppose her teaching of the novel lead Nafisi to the inspired expedient of putting the novel itself on trial, with students in the class as judge, prosecutor, defense attorney, and jury. These passages are a highlight of Reading Lolita in Tehran, and any reader who values the freedom to read and think for oneself is likely to appreciate the full-throated defense of Gatsby offered by some very bright and very brave students.
By the time of the book鈥檚 third section, 鈥淛ames,鈥� it is September of 1980, and the Iran-Iraq War has broken out. History tells us that the war killed more than a million soldiers and more than 100,000 civilians on both sides, and resulted in nothing more than a stalemate that strengthened the position of dictators and tyrants in both countries. Nafisi gives us the grim tableaux of life during wartime 鈥� the fear of awaiting the next missile strike, the heartbreak of seeing child soldiers sent to walk through minefields with 鈥渒eys to paradise鈥� hung round their necks 鈥� and once again invokes literary parallels. In those times of war, with groups of revolutionaries roaming the streets on motorcycles to stamp out any activities that might seem anti-war 鈥� including any act of mourning for the war鈥檚 many dead 鈥� Nafisi and her students look at Henry James novels like Daisy Miller and Washington Square.
Nafisi suggests that in the seemingly quiet and decorous world of James鈥檚 novels, 鈥淭here are different kinds of courage鈥�. Nassrin points out that the character of Daisy Miller, in the novel that bears her name, tells another character 鈥渘ot to be afraid. She means not to be afraid of conventions and traditions 鈥� that is one kind of courage.鈥� And Mahshid adds that the character of Catherine from Washington Square 鈥渋s shy and retreating, not like Daisy, yet she stands up to all these characters, who are much more outgoing than her, and she faces up to them at a great cost. She has a different kind of courage from Daisy, but it is still courage鈥� (p. 248). This section of the book emphasizes the quiet acts of courage through which Nafisi and her students resist the regime鈥檚 attempts to dominate not only their lives but also their very thinking.
And the 鈥淎usten鈥� section 鈥� as it focuses on Jane Austen鈥檚 novels about women for whom securing a good marriage is a matter not just of finding love but also of securing some chance of social and economic survival in a world where women have virtually no other options for doing so 鈥� looks at questions of marriage in the lives of Nafisi鈥檚 students. Nafisi describes well what has made Austen鈥檚 protagonists heroes for women, and men, for more than 200 years now:
These women, genteel and beautiful, are the rebels who say no to the choices made by silly mothers, incompetent fathers (there are seldom any wise fathers in Austen鈥檚 novels), and the rigidly orthodox society. They risk ostracism and poverty to gain love and companionship, and to embrace that elusive goal at the heart of democracy: the right to choose. (p. 307)
The 鈥滱usten鈥� section of Reading Lolita in Tehran shows how the young women who constitute Nafisi鈥檚 鈥渟ecret class鈥� face a variety of marriage-related issues in their lives, in a manner not unlike what Elizabeth Bennet faces in Pride and Prejudice, or Elinor Dashwood in Sense and Sensibility. Some of the women are being pressured to marry men they don鈥檛 love, or not to marry men they do love, for reasons relating to family name, or tradition, or economic prospects. For some of the women, marrying the man of their choice may involve leaving Iran, when they might want to stay; for others, a marriage might mean staying in Iran, even if they want to leave. Even Nafisi, as she considers the possibility of leaving revolutionary Iran and relocating to the West, finds that her marriage is affected, as she and her husband quarrel in ways they never have before. The choices are difficult, and the future is uncertain.
Reading Lolita in Tehran is more than A Memoir in Books (the book鈥檚 subtitle). It provides an inside perspective on revolutionary and post-revolutionary Iran, and it shows a very brave group of women fighting to maintain their dignity, their personhood, and their intellectual freedom in the face of a regime that seeks to take all those things away from half the population of a country of 85 million people.
Nafisi, who came from a socially prominent and politically active Tehran family, spent much of her early life in Great Britain, Switzerland, and the United States of America, where she finished her doctoral work in English at the University of Oklahoma. Her return to Iran in 1979 coincided with the Iranian Revolution that deposed the Shah Reza Pahlavi, who had terrorized Iran for decades with his feared SAVAK secret police. Ordinary Iranians of the time might not have anticipated that the Islamists who took power in the country would impose a regime just as cruel and just as dictatorial as that of the shah. The only difference was that, rather than trying for a modernist approach to restoring the classical glories of the Persian Empire, as the shah had done, the Islamists would apply their tyranny on the basis of a twisted fundamentalist interpretation of the Muslim faith.
The early passages of Reading Lolita in Tehran show how the Islamist regime, once it has taken power, became ever more oppressive, particularly in terms of the restrictions it imposed against women 鈥� and ever more willing to use violence in order to enforce its laws and rules. The University of Tehran, where Nafisi was teaching at the time, was no 鈥渋vory tower鈥� shielded from the regime鈥檚 cruelties. The atmosphere of revolutionary fervor only intensified after militants鈥� seizure of the U.S. Embassy in November of 1979 鈥� a time at which Nafisi happened to be teaching F. Scott Fitzgerald鈥檚 novel The Great Gatsby. Nafisi recalls that 鈥淚 was taking some risks in teaching such a book at such a time, when certain books had been banned as morally harmful鈥� (108) 鈥� and indeed, she came to find that class discussions became more and more likely to be interrupted by Islamist students who found a book, or the way a book was being taught, 鈥渃ounter-revolutionary鈥� or 鈥渦n-Islamic.鈥�
Against that backdrop, Nafisi organized a quietly revolutionary movement of her own. She organized a secret class, held in her home, where a group of women students with particularly strong interest in modern literature would gather and read books that the regime had banned or might ban. The students 鈥� Azin, Mahshid, Manna, Mitra, Nassrin, Sanaz, Yassi 鈥� differ in many things: their cultural background, their socioeconomic status, their attitudes toward the Islamic Republic and the Muslim faith. What they share is a love of literature and a need to share their ideas about literature in an atmosphere that is free of fear.
The book is divided into four sections 鈥� 鈥淟olita,鈥� 鈥淕atsby,鈥� 鈥淛ames,鈥� and 鈥淎usten鈥� 鈥� and in each section, Nafisi and her students draw intriguing parallels between the literature that they are reading and the reality of their lives in revolutionary Iran.
In the 鈥淟olita鈥� section, Nafisi recalls the cruel and perverse attempts by the novel鈥檚 narrator, Humbert Humbert, to possess a 12-year-old girl with whom he is obsessed, and links those features of the novel with the Iranian regime鈥檚 attempts to achieve total control over the lives of ordinary citizens, particularly women. We learn that one of Nafisi鈥檚 students, Sanaz, had gone to the Caspian Sea with some girlfriends for a beach holiday; the girls were arrested by 鈥渕orality squads鈥� of the Revolutionary Guards, and were held incommunicado, subjected to virginity tests, made to sign false confessions, and sentenced to 25 lashes each 鈥� even though they had not violated any of the laws of the regime: no alcoholic beverages, no forbidden tapes or CD鈥檚. From the regime鈥檚 perspective, it had to be found that these arrested women had done something; Revolutionary Guards and morality police could not be embarrassed by being found to have unjustly arrested a group of women.
Nafisi sees the parallel between Lolita on the one hand, and the ordeal of Sanaz and her friends on the other, in the way that in both 鈥渁n act of violence has been committed鈥� 鈥� one that 鈥済oes beyond the bars, revealing the victim鈥檚 proximity and intimacy with [the] jailer鈥� (p. 75). She suggests that 鈥淭he only way to leave the circle, to stop dancing with the jailer, is to find a way to preserve one鈥檚 individuality鈥� (p. 77) 鈥� just as Nafisi and her students do with their forbidden-books class in Nafisi鈥檚 home.
The 鈥滸atsby鈥� section, as mentioned above, does address the ironies of teaching a book that is widely considered to be the Great American Novel, at a time when 鈥淒eath to America!鈥� is the most popular slogan being shouted on the streets of revolutionary Tehran. Beyond that, however, Nafisi once again draws parallels between situations from an important novel and realities of life in the ayatollah鈥檚 Iran, noting with sadness
鈥ow similar our own fate was becoming to Gatsby鈥檚. He wanted to fulfill his dream by repeating the past, and in the end he discovered that the past was dead, the present a sham, and there was no future. Was this not similar to our revolution, which had come in the name of our collective past and had wrecked our lives in the name of a dream? (p.144).
In the case of The Great Gatsby, the constant disruptions of Nafisi鈥檚 class by a noisy minority of students who oppose her teaching of the novel lead Nafisi to the inspired expedient of putting the novel itself on trial, with students in the class as judge, prosecutor, defense attorney, and jury. These passages are a highlight of Reading Lolita in Tehran, and any reader who values the freedom to read and think for oneself is likely to appreciate the full-throated defense of Gatsby offered by some very bright and very brave students.
By the time of the book鈥檚 third section, 鈥淛ames,鈥� it is September of 1980, and the Iran-Iraq War has broken out. History tells us that the war killed more than a million soldiers and more than 100,000 civilians on both sides, and resulted in nothing more than a stalemate that strengthened the position of dictators and tyrants in both countries. Nafisi gives us the grim tableaux of life during wartime 鈥� the fear of awaiting the next missile strike, the heartbreak of seeing child soldiers sent to walk through minefields with 鈥渒eys to paradise鈥� hung round their necks 鈥� and once again invokes literary parallels. In those times of war, with groups of revolutionaries roaming the streets on motorcycles to stamp out any activities that might seem anti-war 鈥� including any act of mourning for the war鈥檚 many dead 鈥� Nafisi and her students look at Henry James novels like Daisy Miller and Washington Square.
Nafisi suggests that in the seemingly quiet and decorous world of James鈥檚 novels, 鈥淭here are different kinds of courage鈥�. Nassrin points out that the character of Daisy Miller, in the novel that bears her name, tells another character 鈥渘ot to be afraid. She means not to be afraid of conventions and traditions 鈥� that is one kind of courage.鈥� And Mahshid adds that the character of Catherine from Washington Square 鈥渋s shy and retreating, not like Daisy, yet she stands up to all these characters, who are much more outgoing than her, and she faces up to them at a great cost. She has a different kind of courage from Daisy, but it is still courage鈥� (p. 248). This section of the book emphasizes the quiet acts of courage through which Nafisi and her students resist the regime鈥檚 attempts to dominate not only their lives but also their very thinking.
And the 鈥淎usten鈥� section 鈥� as it focuses on Jane Austen鈥檚 novels about women for whom securing a good marriage is a matter not just of finding love but also of securing some chance of social and economic survival in a world where women have virtually no other options for doing so 鈥� looks at questions of marriage in the lives of Nafisi鈥檚 students. Nafisi describes well what has made Austen鈥檚 protagonists heroes for women, and men, for more than 200 years now:
These women, genteel and beautiful, are the rebels who say no to the choices made by silly mothers, incompetent fathers (there are seldom any wise fathers in Austen鈥檚 novels), and the rigidly orthodox society. They risk ostracism and poverty to gain love and companionship, and to embrace that elusive goal at the heart of democracy: the right to choose. (p. 307)
The 鈥滱usten鈥� section of Reading Lolita in Tehran shows how the young women who constitute Nafisi鈥檚 鈥渟ecret class鈥� face a variety of marriage-related issues in their lives, in a manner not unlike what Elizabeth Bennet faces in Pride and Prejudice, or Elinor Dashwood in Sense and Sensibility. Some of the women are being pressured to marry men they don鈥檛 love, or not to marry men they do love, for reasons relating to family name, or tradition, or economic prospects. For some of the women, marrying the man of their choice may involve leaving Iran, when they might want to stay; for others, a marriage might mean staying in Iran, even if they want to leave. Even Nafisi, as she considers the possibility of leaving revolutionary Iran and relocating to the West, finds that her marriage is affected, as she and her husband quarrel in ways they never have before. The choices are difficult, and the future is uncertain.
Reading Lolita in Tehran is more than A Memoir in Books (the book鈥檚 subtitle). It provides an inside perspective on revolutionary and post-revolutionary Iran, and it shows a very brave group of women fighting to maintain their dignity, their personhood, and their intellectual freedom in the face of a regime that seeks to take all those things away from half the population of a country of 85 million people.
June 21, 2023
A very slow-paced memoir that uses literary analysis as a guide through the author's history as an educator. I loved the book discussion, but the format made the timeline hard to follow.
to hear more of my thoughts on this book over on my Booktube channel, abookolive.
to hear more of my thoughts on this book over on my Booktube channel, abookolive.
May 30, 2014
丨爻賳賸丕 廿匕賸丕 .. 丕賳鬲賴賷鬲 賲賳賴 .. 丕禺賷乇賸丕
鬲鬲夭丕丨賲 丕賱兀賮賰丕乇 賮賷 乇兀爻賷 賮毓賱丕賸 賱賰鬲丕亘丞 "鬲賯乇賷乇" 毓賳 賴匕丕 丕賱賰鬲丕亘 睾賷乇 丕賱毓丕丿賷 .. 亘丕賱鬲兀賰賷丿:
賲丕匕丕 兀乇丕丿鬲 賲賳賴 丕賱賲丐賱賮丞責!
賲丕 丕賱乇爻丕卅賱 丕賱鬲賷 鬲亘孬賴丕 賲賳 禺賱丕賱賴 亘卮賰賱 囟賲賳賷 兀賵 賵丕囟丨責!
賱賲賳 鬲賵噩賴 賴匕賴 丕賱乇爻丕卅賱 鬲丨丿賷丿賸丕責!
賰賷賮 賷爻鬲賮賷丿 賯丕乇卅 賴匕丕 丕賱賰鬲丕亘 丕賱丕爻鬲賮丕丿丞 丕賱賯氐賵賶 賲賳賴貙 廿賳 賰丕賳 孬賲丞 丕爻鬲賮丕丿丞 賯氐賵賶責!!
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胤丕賱鬲 賲丿丞 賲賰賵孬 賴匕丕 丕賱賰鬲丕亘 亘賷賳 賷丿賷賻賾 賱兀爻亘丕亘 賲鬲亘丕賷賳丞貙 亘賱 賵賯丕胤毓鬲賴 亘睾賷乇賴貙 賵鬲乇賰鬲賴 孬賲 毓丿鬲 廿賱賷賴貙 賮賲丕 賰丕賳 賰賱 匕賱賰責!
鬲囟毓 丌匕丕乇 丕賱賳賮賷爻賷 賮賷 丕賱噩夭亍 丕賱乇丕亘毓 賲賳 丕賱賰鬲丕亘 賵賮賷 亘丿丕賷丞 丕賱賮氐賱 丕賱孬丕賱孬 賲賳賴 賷丿賴丕 毓賱賶 兀賰亘乇 賲卮賰賱丕鬲 丕賱賰鬲丕亘 賭 賮賷賲丕 兀乇賶 賭 亘胤乇賷賯丞 丕毓鬲乇丕賮賷丞 賵丕囟丨丞貙 爻賱賰鬲賴丕 賮賷 兀睾賱亘 賮氐賵賱 丕賱賰鬲丕亘 賵亘賷賳 孬賳丕賷丕賴貙 廿匕 鬲賯賵賱:
亘丿賵 兀賳賳賷 兀賰丕丿賷賲賷丞 兀賰孬乇 賲賲丕 賷噩亘貙 賱賯丿 賰鬲亘鬲 丕賱毓丿賷丿 賲賳 丕賱亘丨賵孬 賵丕賱賲賯丕賱丕鬲 賱賰賷 兀爻鬲胤賷毓 丕賱鬲毓亘賷乇 毓賳 兀賮賰丕乇賷 賵鬲噩丕乇亘賷 亘胤乇賷賯丞 爻乇丿賷丞 賲丨賰賷丞貙 賱賰賳賳賷 賲毓 賴匕丕 賱賲 兀丨賯賯 睾丕賷鬲賷 丕賱賲賳卮賵丿丞 .毓賱賶 丕賱乇睾賲 兀賳 匕賱賰 賴賵 賴丿賮賷: 兀賳 兀丨賰賷 賵兀爻乇丿 賵兀賳 兀毓賷丿 丕賰鬲卮丕賮賷 賲毓 賰賱 賴丐賱丕亍 丕賱丌禺乇賷賳貙 賱兀賳賳賷 賲丕 廿賳 丕亘鬲丿卅 賰鬲丕亘丞 丨鬲賶 賷賮鬲丨 丕賱胤乇賷賯 兀賲丕賲賷 賮兀乇賶 丕賱廿賳爻丕賳 丕賱夭丕卅賮 賵賯丿 丕爻鬲毓丕丿 噩賵賴乇賴貙 賵兀乇賶 丕賱兀爻丿 賵賴賵 賷爻鬲毓賷丿 卮噩丕毓鬲賴貙 賵賱賰賳 賱賷爻 賴匕丕 賮賯胤貙 賵賱賷爻鬲 賴匕賴 賯氐鬲賷貙 賮兀賳丕 兀爻賷乇 毓賱賶 胤乇賷賯 賲禺鬲賱賮 賱丕 兀爻鬲胤賷毓 兀賳 兀乇賶 賳賴丕賷鬲賴貙 賵賱丕 兀丿乇賷 廿賱賶 兀賷賳 賷賲囟賷 亘賷 ......
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賴賰匕丕 廿匕賸丕 鬲爻賷乇 丌匕丕乇 賮賷 孬賱丕孬 賲爻丕乇丕鬲 賲鬲賵丕夭賷丞 賲鬲賯丕胤毓丞貙 亘賷賳 賯乇丕亍丞 賳氐賵氐 兀丿亘賷丞 亘毓賷賳賴丕 賵賲賳丕賯卮鬲賴丕貙 賵亘賷賳 賳賯丿 丕賱孬賵乇丞 丕賱廿爻賱丕賲賷丞 丕賱廿賷乇丕賳賷丞 賵賵氐賮賴丕 賱丨丕賱丕鬲賴丕 亘卮賰賱 賷亘丿賵 毓丕亘乇賸丕 賵賱賰賳賴 賲丐孬乇 賵賮丕乇賯貙 賵亘賷賳 毓乇囟 賯氐鬲賴丕/爻賷乇鬲賴丕 丕賱匕丕鬲賷丞貙 賵丨賰丕賷丕鬲 胤丕賱亘丕鬲賴丕 ..
賵賴賷 賮賷 賰賱 賲爻丕乇 賱賵 兀禺賱氐鬲 賮賷賴 賱禺乇噩賳丕 亘賰鬲丕亘 毓馗賷賲貙 賵賱賰賳賴丕 卮鬲鬲 丕賱匕賴賳 賭 賮賷 馗賳賷 賭 亘賷賳 賰賱 賴匕賴 丕賱兀卮賷丕亍 丿賮毓丞 賵丕丨丿丞貙 賮禺乇噩賳丕 亘賭 兀賳 鬲賯乇兀 ... 賮賷 胤賴乇丕賳!
賱賲 兀爻鬲爻睾 鬲氐丿賷乇 "賱賵賱賷鬲丕" 亘胤賱丞 賳丕亘賵賰賵賮 賮賷 丕爻賲 丕賱賰鬲丕亘貙 賱丕爻賷賲丕 兀賳賴 丕丨鬲賵賶 賯乇丕亍丕鬲 賱毓丿丞 乇賵丕賷丕鬲 兀禺乇賶 賵賱賰鬲丕亘 丌禺乇賷賳貙 賵賱賰賳 賱丕卮賰 兀賳 "賱賵賱賷鬲丕" 鬲丨賲賱 乇爻丕賱丞 兀禺乇賶 賱賲噩鬲賲毓 丌禺乇貙 兀乇賶 兀賳 丕賱爻賷丿丞 丌匕丕乇 賳賮賷爻賷 賯氐丿鬲 兀賳 鬲賵噩賴 賱賴 賴匕賴 丕賱乇爻丕賱丞 賵鬲賵囟丨 賱賴 丕賱氐賵乇丞 丕賱鬲賷 乇亘賲丕 鬲毓噩亘賴 毓賳 孬賵乇丞 廿爻賱丕賲賷丞 賯丕賲鬲 賮賷 廿賷賭乇丕賳 ... 兀賱丕 賵賴賵 丕賱賲噩鬲賲毓 丕賱兀賲乇賷賰賷 亘丕賱鬲兀賰賷丿 !
賮賰乇丞 賳賯丿 丕賱賲乇兀丞/ 兀賵 丕賱乇噩賱 亘丕賱賲賳丕爻亘丞 賱鬲氐乇賮丕鬲 丕賱賲噩鬲賲毓丕鬲 丕賱毓乇亘賷丞 賲毓賴丕 賵匕賰乇 "丕賱賯賲毓" 賵睾賷丕亘 丕賱丨乇賷丕鬲 亘卮鬲賶 兀賳賵丕毓賴丕 賷鬲胤乇賯 賱賴丕 丕賱毓丿賷丿 賲賳 丕賱賰鬲丕亘 賵丕賱乇賵丕卅賷賷賳 爻賵丕亍 賯丕賲鬲 孬賵乇丕鬲 兀賵 賱賲 鬲賯賲貙 賵亘胤乇賷賯丞 禺賮賷丞 兀丨賷丕賳賸丕 賵賮噩丞 賮賷 兀丨丕賷賷賳 賰孬賷乇丞貙 賵賷賵丕噩賴 丕賱兀賲乇 鬲丕乇丞 亘丕賱賲氐丕丿乇丞 賵鬲丕乇丕鬲 亘丕賱鬲乇丨賷亘 賵丕賱丨賮丕賵丞貙貙 賱丕 兀乇賷丿 兀賳 兀禺乇噩 毓賳 爻賷丕賯 丕賱丨丿賷孬 毓賳 丕賱賰鬲丕亘貙 賵賱賰賳 賷賰賮賷 兀賳 兀卮賷乇 廿賱丕 兀賳 丕賱毓丕賱賲 賯丿 鬲睾賷賻賾乇 賵兀賳 賲丕 賮毓賱賴 睾丕夭賷 丕賱賯氐賷亘賷 匕丕鬲 賰鬲丕亘丞 賮賷 "卮賯丞 丕賱丨乇賷丞" 鬲噩丕賵夭鬲賴 亘賳鬲 丕賱氐丕賳毓 賮賷 "亘賳丕鬲 丕賱乇賷丕囟" ..
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亘毓賷丿賸丕 毓賳 賴匕丕 賰賱賴 賷胤乇丨 丕賱賰鬲丕亘貙 兀噩賲賱 賲丕 賮賷賴貙 賮賰乇丞 賲賳丕賯卮丞 丕賱兀毓賲丕賱 丕賱兀丿亘賷丞 亘卮賰賱 賳賯丿賷 亘爻賷胤貙 賵賷爻鬲賮夭 丕賱賯丕乇卅 賭 賱丕 爻賷賲丕 賲賳 丨丕賱賮賴 丕賱丨馗 賮賯乇兀 丕賱兀毓賲丕賱 丕賱鬲賷 鬲鬲丨丿孬 丕賱賰丕鬲亘丞 毓賳賴丕 賭 廿賱賶 丕賱鬲賵賯賮 丿賵賲賸丕 禺賱丕賱 賲丕 賷賯乇兀 毓賱賶 賲賵丕胤賳 丕賱噩賲丕賱 賵丕賱賯亘丨 賮賷 丕賱賳氐貙 賵賰賷賮 賷卮賰賽賾賱 丕賱賰丕鬲亘 毓丕賱賲賴貙 賵賰賷賮 賷爻亘睾 毓賱賶 卮禺賵氐賴 賲賳 賳賮爻賷丕鬲賴貙 賵賲賳 乇丐賷鬲賴 賱兀亘胤丕賱賴 賵賱賱禺賷乇 賵丕賱卮乇貙 賱賯丿 兀賯丕賲鬲 "丕賱賳賮賷爻賷" 丕賱丿賳賷丕 賵兀賯毓丿鬲賴丕 毓賱賶 "賴賷賲亘乇鬲" (賵丕賱胤乇賷賮 兀賳賷 賰賳鬲 賯丿 賳爻賷鬲 丕爻賲賴 兀賸氐賱丕賸) 亘胤賱 "賱賵賱賷鬲丕" 丕賱匕賷 亘丿丕 賱賱賯丕乇卅 乇噩賱丕賸 賲睾賱賵亘賸丕 毓賱賶 兀賲乇賴 兀睾賵鬲賴 賮鬲丕丞 賱毓賵亘 賴賷 "賱賵賱賷鬲丕" 賵賰賷賮 兀賳 賳丕亘賵賰賵賮 鬲丌賲乇 賲毓 丕賱亘胤賱 /丕賱乇噩賱 賴匕丕 賱賰賷 賷噩毓賱 "賱賵賱賷鬲丕" 賮賷 毓乇賮 丕賱賯丕乇卅貙 賵亘丕賱鬲丕賱賷 丕賱賲噩鬲賲毓 丕賲乇兀丞 賭 賵賴賷 丕賱賮鬲丕丞 丕賱鬲賷 賱賲 鬲鬲噩丕賵夭 丕賱毓丕卮乇丞 賲賳 毓賲乇賴丕 賭 賷噩毓賱 賲賳賴丕 賲睾賵賷丞 賱賷鬲丨賵賱 丕賱乇噩賱 賵亘丕賱鬲丕賱賷 丕賱賲噩鬲賲毓 賱囟丨賷丞 賲爻賰賷賳丞 賱鬲賱賰 丕賱賮鬲丕丞 丕賱卮賷胤丕賳丞 ...
賮賷 馗賳賽賾賷 賱賵 兀賳 丕賱賳賮賷爻賷 丕賯鬲氐乇鬲 毓賱賶 賴匕賴 丕賱乇賵丕賷丞貙 賵毓賲賻賾賯鬲 鬲丨賱賷賱賴丕 賵賳賯丿賴丕貙 亘賱 賵毓乇囟鬲賴丕 賱賱賲丨丕賰賲丞 賰賲丕 賮毓賱鬲 賲毓 乇賵丕賷丕鬲 兀禺乇賶 賱賰丕賳鬲 賯丿 賵賮乇鬲 毓賱賶 賳賮爻賴丕 賵毓賱賶 丕賱賯丕乇卅 丕賱賰孬賷乇貙貙 賴匕賴 賴賷 丕賱賲乇兀丞 賮賷 賳賲賵匕噩賴丕 丕賱兀賱賲丕賳賷/丕賱睾乇亘賷 .. 賲丿毓賵 丕賱鬲丨乇乇 廿匕賸丕 貙 賮賱丕 睾乇丕亘丞 兀賳 賷乇丕賴丕 賲丿毓賵 丕賱賮囟賷賱丞 賵丕賱廿爻賱丕賲賷賷賳 卮賷胤丕賳賸丕 賰匕賱賰貙 賵賱賰賳 丕賱賳賮賷爻賷 禺乇噩鬲 賱毓賵丕賱賲 兀禺乇賶貙 乇亘賲丕 賱賲 鬲鬲毓賲賯 賮賷賴丕 亘丕賱賯丿乇 丕賱賰丕賮賷 賭 賮賷賲丕 兀乇賶 賭 賲孬賱 乇賵丕賷丞 睾丕鬲爻亘賷 丕賱毓馗賷賲貙 賵賲丕 鬲賲孬賱賴 賲賳 賯賷賲 兀禺賱丕賯賷丞 賵噩賲丕賱賷丞貙 賵亘胤賱丕鬲 噩賷賳 兀賵爻鬲賳 賰匕賱賰 ..
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賵賱賰賳 丕賱亘爻丕胤 賷賳爻丨亘 鬲丿乇賷噩賷賸丕 賵賷鬲睾賷賻賾乇 丕賱毓丕賱賲 亘丕賱鬲兀賰賷丿 賵賷亘賯賶 丕賱鬲乇賰賷夭 丕賱噩賲丕賱賷 毓賱賶 賲賱賰丞 丕賱禺賷丕賱 賵賲賵賴亘丞 丕賱兀丿亘貙 鬲賱賰 丕賱鬲賷 鬲亘丿賵 亘賷賳 孬賳丕賷丕 丕賱賰鬲丕亘 賮賷 賰賱 賲乇丞貙 鬲丿丕毓亘 兀丨賱丕賲 丕賱賳賮賷爻賷貙 賵賱賰賳賴丕 賱丕 鬲賵賮賷賴丕 丨賯賴丕貙 賴賷 兀丿賷亘丞 囟賱鬲 丕賱胤乇賷賯 乇亘賲丕貙 賱兀賳 丿乇丕爻鬲賴丕 丕賱兀賰丕丿賷賲賷丞 賭 賰賲丕 賯丕賱鬲 賭 卮睾賱鬲賴丕 毓賳 丕賱丕爻鬲睾乇丕賯 賮賷 丕賱禺賷丕賱 賵賰鬲丕亘丞 賳氐 兀丿亘賷 賰丕賲賱
乇亘賲丕 鬲賮毓賱 匕賱賰 "賳爻乇賷賳" 貙 乇亘賲丕 賮毓賱鬲賴 "賲丕賳丕" 丕賱鬲賷 亘丿兀鬲 鬲賰鬲亘 丕賱卮毓乇 賮毓賱丕 賵鬲賯賵賱 賱兀爻鬲丕匕鬲賴丕:
(禺賲爻 爻賳賵丕鬲 賲乇鬲 賲賳匕 亘丿兀鬲 丕賱賯氐丞 賮賷 睾乇賮丞賽 兀囟丕亍鬲賴丕 丕賱睾賷賵賲貙 丨賷孬 賯乇兀賳丕 "賲丿丕賲 亘賵賮丕乇賷" 賵鬲賳丕賵賱賳丕 丕賱卮賵賰賵賱丕鬲賴 賲賳 胤亘賯賺 亘賱賵賳 丕賱賳亘賷匕 丕賱兀丨賲乇 賮賷 氐亘丕丨丕鬲 丕賱禺賲賷爻貙 賱賲 賷鬲睾賷賻賾乇 卮賷亍 賮賷 丕賱乇鬲丕亘丞 丕賱賲鬲賵丕氐賱丞 賮賷 丨賷丕鬲賳丕 丕賱賷賵賲賷丞. 亘賷丿 兀賳賳賷 賮賷 賲賰丕賳賽 賲丕 賲賳 乇賵丨賷 兀丨爻 亘兀賳賳賷 鬲睾賷乇鬲 貙 賮賮賷 賰賱 氐亘丕丨 賵賲毓 廿卮乇丕賯丞 丕賱卮賲爻 丕賱乇賵鬲賷賳賷丞貙 賵兀賳丕 兀賮賷賯 賲賳 賳賵賲賷 賵兀囟毓 丨噩丕亘賷 兀賲丕賲 丕賱賲乇丌丞 賱賰賷 兀禺乇噩 賲賳 亘賷鬲賷 賮兀睾丿賵 噩夭亍賸丕 賲賲丕 賳爻賲賷賴 丕賱賵丕賯毓貙 兀毓賱賲 賰匕賱賰 亘兀賳賴 孬賲丞 "兀賳丕" 兀禺乇賶 兀氐亘丨鬲 毓丕乇賷丞 毓賱賶 氐賮丨丕鬲 賰鬲丕亘賺 賲賳 毓丕賱賲 丌禺乇 賴賵 毓丕賱賲 丕賱禺賷丕賱貙 賵兀毓賱賲 兀賳賳賷 睾丿賵鬲 孬丕亘鬲丞 禺丕賱丿丞 .. 賵夭賱匕丕 賮廿賳賳賷 爻兀亘賯賶 丨丕囟乇丞 胤丕賱賲丕 兀亘賯賷鬲賳賷 賳氐亘 毓賷賳賷賰 .. 毓夭賷夭賷 丕賱賯丕乇卅"
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賱賯丿 賵氐賱鬲 乇爻丕賱丞丌匕丕乇 賰丕賲賱丞 廿賱賶 胤丕賱亘丕鬲賴丕貙 賵卮毓乇賳 賮毓賱丕賸 亘兀賳賴 賱丕 丨丿賵丿 賱毓丕賱賲賴賲 丕賱兀丿亘賷 丕賱禺賷丕賱賷貙 賵兀賳賴 賱丕賷賲賰賳 賱兀丨丿 賲賴賲丕 亘賱睾鬲 賯賵鬲賴 賵噩亘乇賵鬲賴 兀賳 賷賮乇囟 賵氐丕賷丞 毓賱賶 丕賱乇賵丨 .. 賵賮賷 馗賳賷 賲乇丞 兀禺乇賶 兀賳賴丕 賱賵 賰丕賳鬲 賯氐乇鬲 丕賱賰鬲丕亘 毓賱賶 爻賷乇丞 胤丕賱亘丕鬲賴丕 賵丨賰丕賷丕鬲賴賲貙 賱賰丕賳 賰鬲丕亘賸丕 乇丕卅毓賸丕貙 賱賰賳賴丕 卮丕亍鬲 兀賳 鬲噩賲毓 亘賷賳 賴匕丕 賰賱賴 ..
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卮賰乇賸丕 賱賱賳賮賷爻賷 毓賱賶 賰賱 丨丕賱
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賳爻賷鬲 兀賲乇賸丕 賴丕賲賸丕 噩丿賸丕
賵賴賵 兀賳 兀卮賰乇 丕賱賲鬲乇噩賲丞 乇賷賲 賯賷爻 .. 賱兀賳 丕賱鬲乇噩賲丞 丕丨鬲乇丕賮賷丞 噩丿賸丕 .. 兀賳丕 鬲賯乇賷亘賸丕 賳爻賷鬲 廿賳 丕賱賰鬲丕亘 賲鬲乇噩賲 :)
賱賱鬲丨賲賷賱
賳爻禺丞 賲毓丿賱丞
鬲鬲夭丕丨賲 丕賱兀賮賰丕乇 賮賷 乇兀爻賷 賮毓賱丕賸 賱賰鬲丕亘丞 "鬲賯乇賷乇" 毓賳 賴匕丕 丕賱賰鬲丕亘 睾賷乇 丕賱毓丕丿賷 .. 亘丕賱鬲兀賰賷丿:
賲丕匕丕 兀乇丕丿鬲 賲賳賴 丕賱賲丐賱賮丞責!
賲丕 丕賱乇爻丕卅賱 丕賱鬲賷 鬲亘孬賴丕 賲賳 禺賱丕賱賴 亘卮賰賱 囟賲賳賷 兀賵 賵丕囟丨責!
賱賲賳 鬲賵噩賴 賴匕賴 丕賱乇爻丕卅賱 鬲丨丿賷丿賸丕責!
賰賷賮 賷爻鬲賮賷丿 賯丕乇卅 賴匕丕 丕賱賰鬲丕亘 丕賱丕爻鬲賮丕丿丞 丕賱賯氐賵賶 賲賳賴貙 廿賳 賰丕賳 孬賲丞 丕爻鬲賮丕丿丞 賯氐賵賶責!!
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胤丕賱鬲 賲丿丞 賲賰賵孬 賴匕丕 丕賱賰鬲丕亘 亘賷賳 賷丿賷賻賾 賱兀爻亘丕亘 賲鬲亘丕賷賳丞貙 亘賱 賵賯丕胤毓鬲賴 亘睾賷乇賴貙 賵鬲乇賰鬲賴 孬賲 毓丿鬲 廿賱賷賴貙 賮賲丕 賰丕賳 賰賱 匕賱賰責!
鬲囟毓 丌匕丕乇 丕賱賳賮賷爻賷 賮賷 丕賱噩夭亍 丕賱乇丕亘毓 賲賳 丕賱賰鬲丕亘 賵賮賷 亘丿丕賷丞 丕賱賮氐賱 丕賱孬丕賱孬 賲賳賴 賷丿賴丕 毓賱賶 兀賰亘乇 賲卮賰賱丕鬲 丕賱賰鬲丕亘 賭 賮賷賲丕 兀乇賶 賭 亘胤乇賷賯丞 丕毓鬲乇丕賮賷丞 賵丕囟丨丞貙 爻賱賰鬲賴丕 賮賷 兀睾賱亘 賮氐賵賱 丕賱賰鬲丕亘 賵亘賷賳 孬賳丕賷丕賴貙 廿匕 鬲賯賵賱:
亘丿賵 兀賳賳賷 兀賰丕丿賷賲賷丞 兀賰孬乇 賲賲丕 賷噩亘貙 賱賯丿 賰鬲亘鬲 丕賱毓丿賷丿 賲賳 丕賱亘丨賵孬 賵丕賱賲賯丕賱丕鬲 賱賰賷 兀爻鬲胤賷毓 丕賱鬲毓亘賷乇 毓賳 兀賮賰丕乇賷 賵鬲噩丕乇亘賷 亘胤乇賷賯丞 爻乇丿賷丞 賲丨賰賷丞貙 賱賰賳賳賷 賲毓 賴匕丕 賱賲 兀丨賯賯 睾丕賷鬲賷 丕賱賲賳卮賵丿丞 .毓賱賶 丕賱乇睾賲 兀賳 匕賱賰 賴賵 賴丿賮賷: 兀賳 兀丨賰賷 賵兀爻乇丿 賵兀賳 兀毓賷丿 丕賰鬲卮丕賮賷 賲毓 賰賱 賴丐賱丕亍 丕賱丌禺乇賷賳貙 賱兀賳賳賷 賲丕 廿賳 丕亘鬲丿卅 賰鬲丕亘丞 丨鬲賶 賷賮鬲丨 丕賱胤乇賷賯 兀賲丕賲賷 賮兀乇賶 丕賱廿賳爻丕賳 丕賱夭丕卅賮 賵賯丿 丕爻鬲毓丕丿 噩賵賴乇賴貙 賵兀乇賶 丕賱兀爻丿 賵賴賵 賷爻鬲毓賷丿 卮噩丕毓鬲賴貙 賵賱賰賳 賱賷爻 賴匕丕 賮賯胤貙 賵賱賷爻鬲 賴匕賴 賯氐鬲賷貙 賮兀賳丕 兀爻賷乇 毓賱賶 胤乇賷賯 賲禺鬲賱賮 賱丕 兀爻鬲胤賷毓 兀賳 兀乇賶 賳賴丕賷鬲賴貙 賵賱丕 兀丿乇賷 廿賱賶 兀賷賳 賷賲囟賷 亘賷 ......
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賴賰匕丕 廿匕賸丕 鬲爻賷乇 丌匕丕乇 賮賷 孬賱丕孬 賲爻丕乇丕鬲 賲鬲賵丕夭賷丞 賲鬲賯丕胤毓丞貙 亘賷賳 賯乇丕亍丞 賳氐賵氐 兀丿亘賷丞 亘毓賷賳賴丕 賵賲賳丕賯卮鬲賴丕貙 賵亘賷賳 賳賯丿 丕賱孬賵乇丞 丕賱廿爻賱丕賲賷丞 丕賱廿賷乇丕賳賷丞 賵賵氐賮賴丕 賱丨丕賱丕鬲賴丕 亘卮賰賱 賷亘丿賵 毓丕亘乇賸丕 賵賱賰賳賴 賲丐孬乇 賵賮丕乇賯貙 賵亘賷賳 毓乇囟 賯氐鬲賴丕/爻賷乇鬲賴丕 丕賱匕丕鬲賷丞貙 賵丨賰丕賷丕鬲 胤丕賱亘丕鬲賴丕 ..
賵賴賷 賮賷 賰賱 賲爻丕乇 賱賵 兀禺賱氐鬲 賮賷賴 賱禺乇噩賳丕 亘賰鬲丕亘 毓馗賷賲貙 賵賱賰賳賴丕 卮鬲鬲 丕賱匕賴賳 賭 賮賷 馗賳賷 賭 亘賷賳 賰賱 賴匕賴 丕賱兀卮賷丕亍 丿賮毓丞 賵丕丨丿丞貙 賮禺乇噩賳丕 亘賭 兀賳 鬲賯乇兀 ... 賮賷 胤賴乇丕賳!
賱賲 兀爻鬲爻睾 鬲氐丿賷乇 "賱賵賱賷鬲丕" 亘胤賱丞 賳丕亘賵賰賵賮 賮賷 丕爻賲 丕賱賰鬲丕亘貙 賱丕爻賷賲丕 兀賳賴 丕丨鬲賵賶 賯乇丕亍丕鬲 賱毓丿丞 乇賵丕賷丕鬲 兀禺乇賶 賵賱賰鬲丕亘 丌禺乇賷賳貙 賵賱賰賳 賱丕卮賰 兀賳 "賱賵賱賷鬲丕" 鬲丨賲賱 乇爻丕賱丞 兀禺乇賶 賱賲噩鬲賲毓 丌禺乇貙 兀乇賶 兀賳 丕賱爻賷丿丞 丌匕丕乇 賳賮賷爻賷 賯氐丿鬲 兀賳 鬲賵噩賴 賱賴 賴匕賴 丕賱乇爻丕賱丞 賵鬲賵囟丨 賱賴 丕賱氐賵乇丞 丕賱鬲賷 乇亘賲丕 鬲毓噩亘賴 毓賳 孬賵乇丞 廿爻賱丕賲賷丞 賯丕賲鬲 賮賷 廿賷賭乇丕賳 ... 兀賱丕 賵賴賵 丕賱賲噩鬲賲毓 丕賱兀賲乇賷賰賷 亘丕賱鬲兀賰賷丿 !
賮賰乇丞 賳賯丿 丕賱賲乇兀丞/ 兀賵 丕賱乇噩賱 亘丕賱賲賳丕爻亘丞 賱鬲氐乇賮丕鬲 丕賱賲噩鬲賲毓丕鬲 丕賱毓乇亘賷丞 賲毓賴丕 賵匕賰乇 "丕賱賯賲毓" 賵睾賷丕亘 丕賱丨乇賷丕鬲 亘卮鬲賶 兀賳賵丕毓賴丕 賷鬲胤乇賯 賱賴丕 丕賱毓丿賷丿 賲賳 丕賱賰鬲丕亘 賵丕賱乇賵丕卅賷賷賳 爻賵丕亍 賯丕賲鬲 孬賵乇丕鬲 兀賵 賱賲 鬲賯賲貙 賵亘胤乇賷賯丞 禺賮賷丞 兀丨賷丕賳賸丕 賵賮噩丞 賮賷 兀丨丕賷賷賳 賰孬賷乇丞貙 賵賷賵丕噩賴 丕賱兀賲乇 鬲丕乇丞 亘丕賱賲氐丕丿乇丞 賵鬲丕乇丕鬲 亘丕賱鬲乇丨賷亘 賵丕賱丨賮丕賵丞貙貙 賱丕 兀乇賷丿 兀賳 兀禺乇噩 毓賳 爻賷丕賯 丕賱丨丿賷孬 毓賳 丕賱賰鬲丕亘貙 賵賱賰賳 賷賰賮賷 兀賳 兀卮賷乇 廿賱丕 兀賳 丕賱毓丕賱賲 賯丿 鬲睾賷賻賾乇 賵兀賳 賲丕 賮毓賱賴 睾丕夭賷 丕賱賯氐賷亘賷 匕丕鬲 賰鬲丕亘丞 賮賷 "卮賯丞 丕賱丨乇賷丞" 鬲噩丕賵夭鬲賴 亘賳鬲 丕賱氐丕賳毓 賮賷 "亘賳丕鬲 丕賱乇賷丕囟" ..
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亘毓賷丿賸丕 毓賳 賴匕丕 賰賱賴 賷胤乇丨 丕賱賰鬲丕亘貙 兀噩賲賱 賲丕 賮賷賴貙 賮賰乇丞 賲賳丕賯卮丞 丕賱兀毓賲丕賱 丕賱兀丿亘賷丞 亘卮賰賱 賳賯丿賷 亘爻賷胤貙 賵賷爻鬲賮夭 丕賱賯丕乇卅 賭 賱丕 爻賷賲丕 賲賳 丨丕賱賮賴 丕賱丨馗 賮賯乇兀 丕賱兀毓賲丕賱 丕賱鬲賷 鬲鬲丨丿孬 丕賱賰丕鬲亘丞 毓賳賴丕 賭 廿賱賶 丕賱鬲賵賯賮 丿賵賲賸丕 禺賱丕賱 賲丕 賷賯乇兀 毓賱賶 賲賵丕胤賳 丕賱噩賲丕賱 賵丕賱賯亘丨 賮賷 丕賱賳氐貙 賵賰賷賮 賷卮賰賽賾賱 丕賱賰丕鬲亘 毓丕賱賲賴貙 賵賰賷賮 賷爻亘睾 毓賱賶 卮禺賵氐賴 賲賳 賳賮爻賷丕鬲賴貙 賵賲賳 乇丐賷鬲賴 賱兀亘胤丕賱賴 賵賱賱禺賷乇 賵丕賱卮乇貙 賱賯丿 兀賯丕賲鬲 "丕賱賳賮賷爻賷" 丕賱丿賳賷丕 賵兀賯毓丿鬲賴丕 毓賱賶 "賴賷賲亘乇鬲" (賵丕賱胤乇賷賮 兀賳賷 賰賳鬲 賯丿 賳爻賷鬲 丕爻賲賴 兀賸氐賱丕賸) 亘胤賱 "賱賵賱賷鬲丕" 丕賱匕賷 亘丿丕 賱賱賯丕乇卅 乇噩賱丕賸 賲睾賱賵亘賸丕 毓賱賶 兀賲乇賴 兀睾賵鬲賴 賮鬲丕丞 賱毓賵亘 賴賷 "賱賵賱賷鬲丕" 賵賰賷賮 兀賳 賳丕亘賵賰賵賮 鬲丌賲乇 賲毓 丕賱亘胤賱 /丕賱乇噩賱 賴匕丕 賱賰賷 賷噩毓賱 "賱賵賱賷鬲丕" 賮賷 毓乇賮 丕賱賯丕乇卅貙 賵亘丕賱鬲丕賱賷 丕賱賲噩鬲賲毓 丕賲乇兀丞 賭 賵賴賷 丕賱賮鬲丕丞 丕賱鬲賷 賱賲 鬲鬲噩丕賵夭 丕賱毓丕卮乇丞 賲賳 毓賲乇賴丕 賭 賷噩毓賱 賲賳賴丕 賲睾賵賷丞 賱賷鬲丨賵賱 丕賱乇噩賱 賵亘丕賱鬲丕賱賷 丕賱賲噩鬲賲毓 賱囟丨賷丞 賲爻賰賷賳丞 賱鬲賱賰 丕賱賮鬲丕丞 丕賱卮賷胤丕賳丞 ...
賮賷 馗賳賽賾賷 賱賵 兀賳 丕賱賳賮賷爻賷 丕賯鬲氐乇鬲 毓賱賶 賴匕賴 丕賱乇賵丕賷丞貙 賵毓賲賻賾賯鬲 鬲丨賱賷賱賴丕 賵賳賯丿賴丕貙 亘賱 賵毓乇囟鬲賴丕 賱賱賲丨丕賰賲丞 賰賲丕 賮毓賱鬲 賲毓 乇賵丕賷丕鬲 兀禺乇賶 賱賰丕賳鬲 賯丿 賵賮乇鬲 毓賱賶 賳賮爻賴丕 賵毓賱賶 丕賱賯丕乇卅 丕賱賰孬賷乇貙貙 賴匕賴 賴賷 丕賱賲乇兀丞 賮賷 賳賲賵匕噩賴丕 丕賱兀賱賲丕賳賷/丕賱睾乇亘賷 .. 賲丿毓賵 丕賱鬲丨乇乇 廿匕賸丕 貙 賮賱丕 睾乇丕亘丞 兀賳 賷乇丕賴丕 賲丿毓賵 丕賱賮囟賷賱丞 賵丕賱廿爻賱丕賲賷賷賳 卮賷胤丕賳賸丕 賰匕賱賰貙 賵賱賰賳 丕賱賳賮賷爻賷 禺乇噩鬲 賱毓賵丕賱賲 兀禺乇賶貙 乇亘賲丕 賱賲 鬲鬲毓賲賯 賮賷賴丕 亘丕賱賯丿乇 丕賱賰丕賮賷 賭 賮賷賲丕 兀乇賶 賭 賲孬賱 乇賵丕賷丞 睾丕鬲爻亘賷 丕賱毓馗賷賲貙 賵賲丕 鬲賲孬賱賴 賲賳 賯賷賲 兀禺賱丕賯賷丞 賵噩賲丕賱賷丞貙 賵亘胤賱丕鬲 噩賷賳 兀賵爻鬲賳 賰匕賱賰 ..
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賵賱賰賳 丕賱亘爻丕胤 賷賳爻丨亘 鬲丿乇賷噩賷賸丕 賵賷鬲睾賷賻賾乇 丕賱毓丕賱賲 亘丕賱鬲兀賰賷丿 賵賷亘賯賶 丕賱鬲乇賰賷夭 丕賱噩賲丕賱賷 毓賱賶 賲賱賰丞 丕賱禺賷丕賱 賵賲賵賴亘丞 丕賱兀丿亘貙 鬲賱賰 丕賱鬲賷 鬲亘丿賵 亘賷賳 孬賳丕賷丕 丕賱賰鬲丕亘 賮賷 賰賱 賲乇丞貙 鬲丿丕毓亘 兀丨賱丕賲 丕賱賳賮賷爻賷貙 賵賱賰賳賴丕 賱丕 鬲賵賮賷賴丕 丨賯賴丕貙 賴賷 兀丿賷亘丞 囟賱鬲 丕賱胤乇賷賯 乇亘賲丕貙 賱兀賳 丿乇丕爻鬲賴丕 丕賱兀賰丕丿賷賲賷丞 賭 賰賲丕 賯丕賱鬲 賭 卮睾賱鬲賴丕 毓賳 丕賱丕爻鬲睾乇丕賯 賮賷 丕賱禺賷丕賱 賵賰鬲丕亘丞 賳氐 兀丿亘賷 賰丕賲賱
乇亘賲丕 鬲賮毓賱 匕賱賰 "賳爻乇賷賳" 貙 乇亘賲丕 賮毓賱鬲賴 "賲丕賳丕" 丕賱鬲賷 亘丿兀鬲 鬲賰鬲亘 丕賱卮毓乇 賮毓賱丕 賵鬲賯賵賱 賱兀爻鬲丕匕鬲賴丕:
(禺賲爻 爻賳賵丕鬲 賲乇鬲 賲賳匕 亘丿兀鬲 丕賱賯氐丞 賮賷 睾乇賮丞賽 兀囟丕亍鬲賴丕 丕賱睾賷賵賲貙 丨賷孬 賯乇兀賳丕 "賲丿丕賲 亘賵賮丕乇賷" 賵鬲賳丕賵賱賳丕 丕賱卮賵賰賵賱丕鬲賴 賲賳 胤亘賯賺 亘賱賵賳 丕賱賳亘賷匕 丕賱兀丨賲乇 賮賷 氐亘丕丨丕鬲 丕賱禺賲賷爻貙 賱賲 賷鬲睾賷賻賾乇 卮賷亍 賮賷 丕賱乇鬲丕亘丞 丕賱賲鬲賵丕氐賱丞 賮賷 丨賷丕鬲賳丕 丕賱賷賵賲賷丞. 亘賷丿 兀賳賳賷 賮賷 賲賰丕賳賽 賲丕 賲賳 乇賵丨賷 兀丨爻 亘兀賳賳賷 鬲睾賷乇鬲 貙 賮賮賷 賰賱 氐亘丕丨 賵賲毓 廿卮乇丕賯丞 丕賱卮賲爻 丕賱乇賵鬲賷賳賷丞貙 賵兀賳丕 兀賮賷賯 賲賳 賳賵賲賷 賵兀囟毓 丨噩丕亘賷 兀賲丕賲 丕賱賲乇丌丞 賱賰賷 兀禺乇噩 賲賳 亘賷鬲賷 賮兀睾丿賵 噩夭亍賸丕 賲賲丕 賳爻賲賷賴 丕賱賵丕賯毓貙 兀毓賱賲 賰匕賱賰 亘兀賳賴 孬賲丞 "兀賳丕" 兀禺乇賶 兀氐亘丨鬲 毓丕乇賷丞 毓賱賶 氐賮丨丕鬲 賰鬲丕亘賺 賲賳 毓丕賱賲 丌禺乇 賴賵 毓丕賱賲 丕賱禺賷丕賱貙 賵兀毓賱賲 兀賳賳賷 睾丿賵鬲 孬丕亘鬲丞 禺丕賱丿丞 .. 賵夭賱匕丕 賮廿賳賳賷 爻兀亘賯賶 丨丕囟乇丞 胤丕賱賲丕 兀亘賯賷鬲賳賷 賳氐亘 毓賷賳賷賰 .. 毓夭賷夭賷 丕賱賯丕乇卅"
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賱賯丿 賵氐賱鬲 乇爻丕賱丞丌匕丕乇 賰丕賲賱丞 廿賱賶 胤丕賱亘丕鬲賴丕貙 賵卮毓乇賳 賮毓賱丕賸 亘兀賳賴 賱丕 丨丿賵丿 賱毓丕賱賲賴賲 丕賱兀丿亘賷 丕賱禺賷丕賱賷貙 賵兀賳賴 賱丕賷賲賰賳 賱兀丨丿 賲賴賲丕 亘賱睾鬲 賯賵鬲賴 賵噩亘乇賵鬲賴 兀賳 賷賮乇囟 賵氐丕賷丞 毓賱賶 丕賱乇賵丨 .. 賵賮賷 馗賳賷 賲乇丞 兀禺乇賶 兀賳賴丕 賱賵 賰丕賳鬲 賯氐乇鬲 丕賱賰鬲丕亘 毓賱賶 爻賷乇丞 胤丕賱亘丕鬲賴丕 賵丨賰丕賷丕鬲賴賲貙 賱賰丕賳 賰鬲丕亘賸丕 乇丕卅毓賸丕貙 賱賰賳賴丕 卮丕亍鬲 兀賳 鬲噩賲毓 亘賷賳 賴匕丕 賰賱賴 ..
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卮賰乇賸丕 賱賱賳賮賷爻賷 毓賱賶 賰賱 丨丕賱
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賳爻賷鬲 兀賲乇賸丕 賴丕賲賸丕 噩丿賸丕
賵賴賵 兀賳 兀卮賰乇 丕賱賲鬲乇噩賲丞 乇賷賲 賯賷爻 .. 賱兀賳 丕賱鬲乇噩賲丞 丕丨鬲乇丕賮賷丞 噩丿賸丕 .. 兀賳丕 鬲賯乇賷亘賸丕 賳爻賷鬲 廿賳 丕賱賰鬲丕亘 賲鬲乇噩賲 :)
賱賱鬲丨賲賷賱
賳爻禺丞 賲毓丿賱丞
May 3, 2017
To read a book about women who read Lolita in Tehran is to open the window to a world of dismay, in which even an act so pure and simple as enjoying fiction is considered treason, punishable by the wrongly proclaimed authorities in your life. I am constantly on the lookout for books which challenge my view of the world, or who have the power to paint a picture of another way of life, that I have been fortunate enough to never experience. "Reading Lolita in Tehran" is one of those books.
By no means am I stating that this is a perfect book. Far from it. A five star rating does not excuse shabby writing or clichee moments; it rather includes them. A good writer must, beyond everything else, convey a message by way of building a world. Azar Nafisi is a good writer.
This work forces you to take your clothes off at the door, just as her students did their chadors when they entered her Thursday classes in her house. You cannot walk through it if you are clothed in all of your opinions, beliefs and thoughts as if they were an armor. This is not the place to stand up and voice your point of view - this is the place to sit down and listen attentively as someone else teaches you about their way of life.
The timeline of this work encapsulates most of Nafisi's life as a liberal literature teacher in Tehran, living under constant pressure and threat because of the audacity she had to teach works of fiction that didn't support a political agenda: Nabokov, Austen, James, Fitzgerald, the list goes on. She encouraged her students to discuss the works of fiction not as if they were supposed to have real ties to the world, but as if they were only an exercise of imagination, directed at making us better people by increasing our ability to empathize with others. Nafisi was lucky - although here, as she says, the concept of fortune receives a very weird meaning - because she kept her life and integrity in a time when so many lost theirs. She paints a picture for the reader of the life she led, as well as the different lives of her female students who ended up following her in her home after she gave up formal teaching. In that room with a mirror in which the reflection of the mountains was hanged like a painting, they drank coffee, ate pastry and discussed their situation by discussing the characters in all of the books that had been denied by the regime.
I've read some reviews on the book and many readers were put off by the 'tone' which Nafisi uses, giving herself more importance than maybe she had, speaking of her acts as if they were revolutionary. Yes, she does. Because yes, they were. In a world where reading fiction can get you killed, reading fiction becomes a revolution in itself. I only read and felt the voice of a woman who, without thinking about the consequences, tried to keep as much of her integrity as possible, whilst pursuing her passion: teaching. Her situation had been different than the other girls', and she had been more fortunate in growing up in a liberal family. But the courage to act in a repressive system does not base itself on who you were in the past: it has everything to do with who you choose to be in this very second. A good teacher must show you what you yourself can be capable of. Nafisi was a good teacher.
I'm confident that this should be read by women all across the world, especially in the times that we live in. For someone who has a better-than-average knowledge of the social and cultural system of Islam in relation to women, I still found it a wonderfully eye-opening read.
By no means am I stating that this is a perfect book. Far from it. A five star rating does not excuse shabby writing or clichee moments; it rather includes them. A good writer must, beyond everything else, convey a message by way of building a world. Azar Nafisi is a good writer.
This work forces you to take your clothes off at the door, just as her students did their chadors when they entered her Thursday classes in her house. You cannot walk through it if you are clothed in all of your opinions, beliefs and thoughts as if they were an armor. This is not the place to stand up and voice your point of view - this is the place to sit down and listen attentively as someone else teaches you about their way of life.
The timeline of this work encapsulates most of Nafisi's life as a liberal literature teacher in Tehran, living under constant pressure and threat because of the audacity she had to teach works of fiction that didn't support a political agenda: Nabokov, Austen, James, Fitzgerald, the list goes on. She encouraged her students to discuss the works of fiction not as if they were supposed to have real ties to the world, but as if they were only an exercise of imagination, directed at making us better people by increasing our ability to empathize with others. Nafisi was lucky - although here, as she says, the concept of fortune receives a very weird meaning - because she kept her life and integrity in a time when so many lost theirs. She paints a picture for the reader of the life she led, as well as the different lives of her female students who ended up following her in her home after she gave up formal teaching. In that room with a mirror in which the reflection of the mountains was hanged like a painting, they drank coffee, ate pastry and discussed their situation by discussing the characters in all of the books that had been denied by the regime.
I've read some reviews on the book and many readers were put off by the 'tone' which Nafisi uses, giving herself more importance than maybe she had, speaking of her acts as if they were revolutionary. Yes, she does. Because yes, they were. In a world where reading fiction can get you killed, reading fiction becomes a revolution in itself. I only read and felt the voice of a woman who, without thinking about the consequences, tried to keep as much of her integrity as possible, whilst pursuing her passion: teaching. Her situation had been different than the other girls', and she had been more fortunate in growing up in a liberal family. But the courage to act in a repressive system does not base itself on who you were in the past: it has everything to do with who you choose to be in this very second. A good teacher must show you what you yourself can be capable of. Nafisi was a good teacher.
I'm confident that this should be read by women all across the world, especially in the times that we live in. For someone who has a better-than-average knowledge of the social and cultural system of Islam in relation to women, I still found it a wonderfully eye-opening read.
July 17, 2019
賱賲丕 亘賱卮鬲 賯乇丕亍丞 丕賱賰鬲丕亘貙 賰賳鬲 賲鬲乇丿丿丞 廿賳賴 兀賯乇兀 賰鬲丕亘 賲匕賰乇丕鬲 亘丕賱丨噩賲 賴丕丿貙 賵禺丕氐丞 廿賳賴 賲乇鬲 毓賱賷 賲賳 賯亘賱 鬲噩丕乇亘 賰孬賷乇 賲賲賱丞 賲毓 丕賱賲匕賰乇丕鬲
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亘爻 賲賳 兀賵賱 氐賮丨丞 賱丌禺乇 氐賮丨丞 賵賯毓鬲 賮賷 睾乇丕賲 丕賱賰鬲丕亘貙 丨亘賷鬲 兀爻賱賵亘 丌匕乇 賳賮賷爻賷貙 丨亘賷鬲 丕賱胤丕賱亘丕鬲 乇睾賲 丕禺鬲賱丕賮賴賲 毓賳 亘毓囟 賵丨爻賷鬲 廿賳賴賲 氐丕乇賵丕 兀氐丿賯丕卅賷
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