Now Davis has succeeded at the enigmatic 14th-century poet Hafez, along with his contemporaries female poet Jahan Malek Khatun and dirty-minded Obayd, in Faces of Love: Hafez and the Poets of Shiraz.
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Hafez is so beloved in Iran that cabdrivers recite his lyrics by heart and families at holidays tell fortunes by opening to random lines of his poems—attesting to both their seductive beauty and their Sphinx-like ambiguity. Davis and his wife, Afkham Darbandi, met in Iran when he went to a hospital. Courtesy of Mage Publishers. In , Davis arrived in Iran to teach at the University of Tehran.
A year later, he met his wife, Afkham Darbandi, an Iranian who arranged for a blood transfusion when he arrived in a hospital emergency room. Since fleeing Iran in , Davis has not returned for fear of spoiling his happy memories. Eight years into his romance with both his wife and the Persian language, after living full time in Tehran, the Islamic Revolution of —79 drew a bright red line between past and future.
Hafez is so beloved in Iran that cabdrivers recite his lyrics by heart and families at holidays tell fortunes by opening to random lines of his poems—attesting to both their seductive beauty and their Sphinx-like ambiguity. Davis and his wife, Afkham Darbandi, met in Iran when he went to a hospital.
Courtesy of Mage Publishers. In , Davis arrived in Iran to teach at the University of Tehran. A year later, he met his wife, Afkham Darbandi, an Iranian who arranged for a blood transfusion when he arrived in a hospital emergency room. Since fleeing Iran in , Davis has not returned for fear of spoiling his happy memories.
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Eight years into his romance with both his wife and the Persian language, after living full time in Tehran, the Islamic Revolution of —79 drew a bright red line between past and future. The revolutionary crowds were actually very sympathetic to Westerners. I went to demonstrations, and I never felt in any danger. The timeless safeguard of South Asian nationalism and modernity. In the South Asian context, culture specific construction of woman as a social category has to be contextualised within the trajectory of colonial intervention and subsequent advent of modernity.
Women here performed a particular role not only as a moral platform for the national political articulation of sovereignty, but also functioned as a vessel of cultural signifiers central to the South Asian synthesis of modernity unique to the West.
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These three major social reform agendas created the platform whereby a debate was initiated about notions of modernity, sovereignty and nationalism. The British were no longer allowed to modify any norms regarding women rather, by the time of the Age of Consent Act , Bengali men had successfully constructed the home, the private and the women as a sovereign domain where only the native rules would be followed. Western philosophy was recognised to be superior in the material or outer domain, however, the inner or spiritual domain South Asians were believed to be superior, thus following the West was not only unnecessary, but also harmful.
This inner domain was symbolised by the woman who was to remain timeless as the bearer of tradition and spiritual superiority as nation fulfilled its trajectory from barbarity to civility, from tradition to modernity. This aspect of using women and religious scriptures to reconstitute tradition to create a new modernity is common both in the Hindu and Muslim communities of South Asia.
The social and political developments of South Asian Muslim communities crystallised especially after when gradually the Muslim modern identity began to articulate itself. Thus, Muslim bhadramahila or women had to differ themselves not only from Western women, but also from their South Asian Hindu counterparts. Purdah, in this became an extremely important marker of Muslim identity, which visibly set Muslims apart from Hindus and British as a social, cultural and religious community. Social reform of Muslim women: Men as agents of change Women are lazy, and they put off a job scheduled for one time to another time.
This often causes harm and disruption. In addition, issues related to marriage, divorce, polygamy and inheritance also figured as prominent issues, and the application of Sharia law was offered as a revolutionary solution to the deprived status of Muslim women in The underlying theme of all three strands of reform was the overall effort to come in terms with a modern Muslim identity via manipulating, re-conceptualising and appropriating the modern Muslim woman.
It was believed that if women were given proper Islamic education then it would be possible to restore the true Islamic teaching to the entire community. Thus, within this discourse women became the vehicle through which a desired code of Islamic sanctions was to be disseminated. Since its publication in the beginning of 20th century this book has become a guide for respectable Muslim women, it has been translated into many languages and is widely circulated and read even today.
One may ponder about the lasting popularity of this text. The primary reason this text became so important and durable over centuries is because of the basic egalitarian premise it sets itself off from. The text claims no innate difference between men and women, and considers women to be equally capable of acquiring knowledge and spiritual height. How does one account for such duality in this text, which on one hand proposes an egalitarian Islamic sanction for men and women, and on the other hand propagates highly problematic patriarchal value systems?
Sir Sayyid Ahmad, the paramount figure of Muslim modern education, did not favour institutionalised schooling and Western education for women. Though Sayyid Ahmad Khan did distinguish between secluded purdah and purdah with mobility, he strongly adhered to the point that women should receive home-based education whilst upholding the social institution of purdah. However, there were more progressive men at Aligarh who initiated institutionalised schooling for Muslim women.
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Middle class Muslim women writing in Urdu became visible during this period and they wrote on varying issues. These texts offer women a proper diction to speak in, role models to follow and a modern identity to strive for.
The literary genre was dominated by the Western influenced modern idea of emotional restrain, reason and consciousness. Once again, women in these narratives appear devoid of individual desires, aspirations and zeal, once again, women are modelled as the givers and means to other, but not as means to themselves.
South Asian Muslim feminist discourse: