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By M. Tavakoli-Targhi
Mohamad Tavakoli-Targhi bargains a corrective to fresh works on Orientalism that spotlight completely on eu scholarly productions with out exploring the importance of local students and vernacular scholarship to the making of Oriental stories. He brings to mild a wealth of eighteenth- and nineteenth-century Indo-Persian texts, made 'homeless' by means of next nationalist histories and exhibits how they relate to Indo-Iranian modernity. In doing so, he argues for an intensive rewriting of Iranian background with profound implications for Islamic debates on gender.
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Extra info for Refashioning Iran: Orientalism, Occidentalism and Historiography
Example text
93 Written by a participant of the revolution between 1910 and 1912, the title of Nazim al-Islam Kirmani's paradig matic account of the revolution, Tarikh-i Bidari-i Iraniyan (The History of the Awakening of Iranians), reveals this prevalent assumption of pre revolutionary dormancy. To legitimate the Pahlavi dynasty (1926-79) as the architect of Iranian modernity and progress, Pahlavi historians likewise depicted the Qajar period (1794-1925) as the dark age of Iranian history. These two Iranian historiographical traditions have been informed by, and in turn have informed, Orientalist accounts of Qajar Shahs as absolute Oriental despots and Islam as only a fetter to rational ization and secularizaion.
27 As Schwab remarked, "the pandet of Dara Shikoh... " Francois Bernier, who rendered "India familiar and desirable to educated society in the seventeenth century" Europe,28 had served as a physician and translator for Danishmand Khan Shafi'a Yazdi (d. 1081 H/1670), a Persian-Indian courtier and scholar. This enabled Bernier to interact with Hindu pundits: My Aqah [master], Danechmend-khan, partly from my solicitation and partly to gratify his own curiosity, took into his service one of the most celebrated Pendets in all the Indies, who had formerly belonged to the household of Dara, the eldest son of the King ChahJehan [r.
By mock ing Europe, counter-modernists were able to remake the Perso-Islamic tradition and culture in contradistinction to Europe. Both the secularist Europhilia and the Islamist Europhobia constituted Europe as a point of reference and created competing scenarios of vernacular modernity. Persianate accounts of Europe, like Orientalist narratives, based their authority on self-experience and eyewitness accounts of alterity. Exotic others were observed and witnessed either at home or abroad. Montes quieu's Persian Letters, for instance, was partly motivated by the visit of an Iranian envoy to France in 1715.