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صورت بندی سوژه زن مدرن در گفتمان های دوره مشروطه | ||
| زن در توسعه و سیاست | ||
| مقالات آماده انتشار، پذیرفته شده، انتشار آنلاین از تاریخ 09 اردیبهشت 1403 اصل مقاله (1.04 M) | ||
| نوع مقاله: مقاله پژوهشی | ||
| شناسه دیجیتال (DOI): 10.22059/jwdp.2024.367444.1008399 | ||
| نویسندگان | ||
| زهره امیدی پور1؛ علی رجبلو* 2؛ سوسن باستانی3 | ||
| 1گروه علوم اجتماعی دانشگاه الزهرا | ||
| 2هیات علمی / دانشگاه الزهرا | ||
| 3دانشگاه الزهرا/استاد | ||
| چکیده | ||
| همزمان با رویارویی ایران با مدرنیته‌ی غربی و شکل‌گیری تقابلات گفتمانی متأثر از آن، زنان، هویت و شرایط زندگی آنها به عنوان یکی از مهم‌ترین سوژه‌ها مورد توجه قرار گرفتند و به دنبال آن دامنه‌ی وسیعی از گفتار پیرامون آنها در این گفتمان‌ها شکل گرفت و زنان به یکی از محورهای تنازع تبدیل شدند. مقاله‌ی حاضر با بررسی گفتارهای شکل‌گرفته حول محور زنان در نوشته‌های دوره‌ی مشروطه، با بهره‌گیری از روش تحلیل گفتمان‌انتقادی به واکاوی معنایی سوژه زن مدرن در گفتمان‌های برجسته‌ی دوره‌ی قاجار می‌پردازد. تلاش داریم به این پرسش پاسخ دهیم که سوژه زن مدرن در هرکدام از سه گفتمان مطرح دوره مشروطه چه معنایی یافته است؟ چه ایدئولوژی‌هایی بر هر کدام از گفتمان‌ها در موضوع زنان حاکم بوده است؟ این گفتمان‌ها در احراز موقعیت در گفتمان مسلط عصر مشروطه چه جایگاهی به دست آورده‌اند؟ نتایج تحقیق نشان می‌دهد که زن مدرنی که در تقابل با سنت شکل گرفت، در گفتمان تجددگرا به مثابه سوژه‌ی مطالبه‌گرِنقاد، در گفتمان سنتی، به مثابه زن اروپایی‌مأب و بی‌قید است. گفتمان تلفیقی نیز در میانه‌ی این تنازع، به برساخت سوژه‌ی زنی می‌پردازد که به مثابه زن آگاهِ شریعت‌مدار و تکلیف‌محور در این کشاکش معنایی شناخته می‌شود. معنای برساخته‌ی گفتمان تلفیقی به دلیل عدم تنازع آشکار با سنت‌های مذهبی جایگاه بهتری به دست آورد و توانسته است در ادوار دیگر نیز تداوم یابد. کلمات کلیدی: مدرنیته، گفتمان، تحلیل گفتمان انتقادی، زن مدرن، زن سنتی | ||
| کلیدواژه‌ها | ||
| مدرنیته؛ گفتمان؛ تحلیل گفتمان انتقادی؛ زن مدرن؛ زن سنتی | ||
| عنوان مقاله [English] | ||
| Discourse formulation of The Modern Woman subject in the discourses of Constitutional era | ||
| نویسندگان [English] | ||
| Zohre Omidipour1؛ Ali Rajabloo2؛ sosan bastani3 | ||
| 1Faculty of social science, Alzahra university | ||
| 2Faculty of social science, . Alzahra university | ||
| 3Alzahra university | ||
| چکیده [English] | ||
| Introduction As Iran confronted Western modernity and the resulting discursive conflicts, women, their identity, and their living conditions emerged as one of the most significant subjects of attention. This led to a wide range of discourse about them, turning women into a focal point of contention. The present article examines the discourses formed around the axis of women in the writings of the Constitutional era, utilizing the method of critical discourse analysis to explore the formulation of the modern woman subject in the prominent discourses of this period. The aim of this research is to understand the meaning of the modern woman subject in each of the discourses of the Constitutional era and the ideologies that govern them. It also investigates the position of each discourse and their status within the dominant discourse. Methodology The present study is based on a qualitative approach. The method used in this research is discourse analysis, and it is carried out according to Norman Fairclough’s critical discourse analysis. In his comprehensive discourse analytical approach, a multidimensional framework is designed for analysis that can cover the interactions between text and context. Following his method, we have organized this research into three stages: First stage: Description; in this stage, we have extracted the formal features of the text, namely the textual structure, vocabulary indicating positive and negative value meanings, as well as syntactic structure. Second stage: Interpretation. In this stage, we have followed the interpretation of texts in two steps: first, the structural interpretation of the text, and second, the interpretation of the text’s context. In structural interpretation, we have extracted the propositions and semantic episodes of the texts about women and the semantic structure of the text. In the second aspect, we have dealt with the interpretation of the text’s context, what Fairclough calls intertextuality. Third stage: Explanation; in this stage, we have moved beyond the semantic networks of texts and ventured outside the text to study the social structure and the context of discourses, as well as their effects on the social fabric. In the current research, the target population is written, and oral texts published from the Constitutional Revolution period until before the establishment of the Pahlavi government. The sampling method in this research is purposeful. Finding The findings of the research indicate that each of the discourses examined in contemporary Iranian history defines the modern woman in a specific way. The constructed meanings of the modern woman in each discourse are in opposition to other discourses. Specifically, the subject of the modern woman is positioned against social traditions. In the progressive discourse, this subject is constructed as a “demanding and critical woman.” In progressive discourse, “gender equality” is the main category, and other categories such as changing the hijab, women’s education, political and social rights, criticism of marriage traditions, and efforts to resemble European women… are centered around it. The subject of the modern woman in traditional discourse is constructed as a “Europeanized and unrestrained woman,” which is not accepted and is rejected. The social discourses and actions are organized to marginalize it. In this discourse, the concern for the purity of religion and its empowerment is prominent, and the discussion of the inherent inequality between men and women in Sharia law aims to discredit the central proposition of progressive discourse about women. The subject of the traditional woman is the desired subject, which stands against the subject constructed by modernism. This desired subject has specific discursive elements and nuances and is known as a “chaste woman” and “woman of integrity,” associated with the “inner household” and “diligent in performing feminine roles.” In the integrative discourse, the modern woman is defined as an “educated, Sharia-compliant, and duty-centered woman.” The woman deemed desirable in this discourse stands against both the traditional woman and the modern (Europeanized) woman. The modern woman in this discourse is one who acquires elements such as education as a modern category but maintains her traditional roles under the protection of Sharia law and uses the knowledge she learns to better perform her defined duties, preventing the reproduction of traditional gender stereotypes and cultural poverty (sorcery, superstition, and fortune-telling) through proper upbringing of her children. By performing these duties correctly, she contributes to her own advancement and that of her homeland. Conclusion The integrative discourse, by drawing from certain traditional concepts and propositions as well as some modern ones in its discursive articulation, has placed at the center of its narrative a woman who, without conflict with religious and customary elements and even in alignment with some of them such as the hijab and feminine duties, has critiqued social traditions, particularly in the areas of illiteracy and social and cultural poverty. It has sought to persuade its general and specific audiences by prioritizing Islamic Sharia in justifying the opposition to traditions such as the prohibition of women and girls from new education. In this discourse, neither the modern woman nor the traditional woman is completely rejected or affirmed. While the traditional discourse was concerned with the purity of religion, the integrative discourse has highlighted the empowerment of religion as its concern. Despite efforts to delegitimize the traditional and customary social structure, due to the focus on more accessible goals and the absence of explicit confrontations with the traditions relied upon by most of the society, and by applying the concept of progress in a local context and according to the requirements of place and time, it has found a better position. The discourse of modernity, despite entering Iranian society with categories of progress, advancement, and transformation of women’s status from a Western perspective, failed to gain a significant position in the social fabric of Iranian society and garner public support due to its lack of attention to the cultural context of society, its strong opposition to the religious elements of society, and its uncritical infatuation with the West and contempt for customs, language, and religious beliefs of the people. The findings of this research confirm the results of studies on the challenges of tradition and modernity by researchers such as Vahdat, Azadarmaki, and Mirsepassi, which indicate that Iranian intellectuals of the Constitutional era had a distorted perception of modernity, considering it dominant and viewing the possibility of dialogue between modernity and traditions as impossible, believing that the only way to progress was imitation. | ||
| کلیدواژه‌ها [English] | ||
| Critical Discourse Analysis.Discourse, Modernity, Modern Woman, .Traditional Woman | ||
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