زنان به‌مثابه سوژۀ انقلابی در اندیشۀ «علی شریعتی»
محورهای موضوعی : پژوهش سیاست نظری
فاطمه ذوالفقاریان
1
,
سید محمد علی تقوی
2
,
سید حسین اطهری
3
1 - دانشجوی دکتری علوم سیاسی دانشگاه فردوسی مشهد، ایران
2 - دانشیار گروه علوم سیاسی، دانشگاه علامه طباطبائی، تهران، ایران
3 - دانشیار گروه علوم سیاسی، دانشگاه فردوسی مشهد، ایران
کلید واژه:
چکیده مقاله :
«علی شریعتی»، نمونه روشنفکر عرصۀ عمومی در ایران در دهه 1340 بود که هم صدای نوآوریهای ایدئولوژیکی زمانهاش بود و هم بازتاب سردرگمی‌های آن زمان به شمار میآمد. پيشگامي شريعتي در ميان روشنفكران معاصر ايراني در طرح مسئله زنان در گستره عمومي قابل توجه است و این مقاله سعی دارد تا اندیشۀ سیاسی علی شریعتی را به عنوان روشنفکری اثرگذار در موضوع زنان تحلیل کند. در این پژوهش، پدیدار زن در اندیشههای شریعتی از منظر تحول مفهومی قدرت بررسی خواهد شد و واکاوی وضعیت زنان، آسیب‌شناسی و مشکلات زنان و راهکار شریعتی برای حل آنها با توجه به نقد روایت‌های سنتی و مدرن در نقطه کانونی این مقاله قرار دارد. فرضیه این پژوهش بر این مدعاست که شریعتی درباره زنان، رویکرد چپ‌گرایانه دارد و تلاش می‌کند تا با دیگری قرار دادن غرب به‌مثابه روایتی که از زنان، استفاده ابزاری می‌کنند و بنیادگرایان سنتی که زنان را حذف می‌کنند، راه جدیدی ابداع کند. یافته‌های پژوهش نشان میدهد که شریعتی، روایت انقلابی از مطالبات زن ارائه میدهد و با استفاده از آموزههای ایدئولوژیکی سعی داشته تا زنان ایرانی را به‌مثابه سوژه انقلابی معرفی کند.
"Ali Shariati" was a prominent intellectual figure in the public sphere of Iran during the 1960s, embodying both the voice of ideological innovations of his time and reflecting the confusion of the era. Shariati's pioneering role among contemporary Iranian intellectuals in addressing the issue of women in the public domain is noteworthy. This paper aims to analyze the political thought of Ali Shariati as an influential intellectual on the subject of women. In this research, the emergence of women in Shariati's thought will be examined from the perspective of the conceptual evolution of power, and the analysis of the status of women, their vulnerabilities, issues, and Shariati's proposed solutions will be central to the paper, with attention to his critique of both traditional and modern narratives. The hypothesis of this study is that Shariati adopts a leftist approach towards women, attempting to propose a new path by positioning the West—represented as a narrative that objectifies women—and traditional fundamentalists who erase women, as the "other." The research findings indicate that Shariati offers a revolutionary narrative for women's demands and, through ideological teachings, sought to present Iranian women as revolutionary subjects.
Keywords: Shariati, women, ideology, revolution, and intellectual.
Introduction
Ali Shariati, one of the prominent intellectuals of Iran in the 1960s, was both the voice of ideological innovations of his time and a reflection of the confusions of that era. Shariati was a pioneer in addressing the issue of women among Iranian intellectuals, and this paper aims to analyze his political thought as an influential intellectual on the subject of women. In this research, Shariati's view of women will be examined from the perspective of the conceptual evolution of power. The status of women, their issues, and the way Shariati proposed to address them, with a critique of both traditional and modern narratives, are central to the study. The main hypothesis of the research is that Shariati adopts a leftist approach towards women, attempting to propose a new path by positioning the West—as a narrative that exploits women—and traditional fundamentalists, who erase women, as the "other." The findings of the research show that Shariati presents a revolutionary narrative for women's demands and uses ideological teachings to present Iranian women as revolutionary subjects.
Literature Review
There are numerous books and articles on the life, views, functions, and impacts of Ali Shariati, but there are fewer writings specifically about the issue of women in his works. Most researchers have focused on his book "Fatima is Fatima" and the overarching perspective Shariati had on the issue of women in the social-political context of his time, as well as the impact of his thoughts on the transformation of women's status during and after that period. Shariati's views on women have been specifically examined in some articles and theses. For example, Shakouri-Rad (2019) in an article attempts to provide a clearer and more comprehensive understanding of Shariati's views on women by revisiting his works in this field. Ahmadi (2001), in his article "The Anxious Iranian Man's View of the West and Western Women," briefly discusses Shariati’s feminist ideas, addressing the cultural atmosphere, components, standards, and perspectives of Iranian intellectuals on women. Ali-Akbari (2007), in his book "A Philosophical Reading of an Anti-Philosopher," which is a collection of his previously published essays on Shariati, dedicates two articles to the issue of women. In one of these articles, titled "Iranian Feminism," he examines "Fatima, Fatima is" and uses an existential and introspective approach to express the thoughts of himself and his generation, who were influenced by Shariati. In another article, "Except for Two Figures," he argues that Shariati was the first intellectual in contemporary Iran, whether religious or secular, to publicly address the issue of women. Ganji (2007), in an article titled "Shariati, Women in Gunny Bags, and Bourgeois Science," touches upon Shariati's views on women, though his approach is less scholarly and has been criticized by some for being overly polemical. Nevertheless, this article remains one of the few that addresses the topic of women and Shariati and can be considered an example of critical engagement with his ideas. Alijani’s (2010) master's thesis, titled "The Issue of Women in Iran (Case Study: Ali Shariati)," focuses on Shariati's intellectual influence on the period between 1973 and 1979, claiming that studies on women in Iran are incomplete without considering Shariati’s views. Jani explores the problems and challenges women faced according to Shariati and provides interpretations and analyses of the root causes of these issues. This research, however, will examine the phenomenon of women in Shariati's thought from the perspective of the conceptual evolution of power and will analyze the status of women, their problems, and Shariati’s proposed solutions with reference to his critique of traditional and modern narratives. This paper will focus on Shariati’s revolutionary narrative of women’s demands, presenting the aware, responsible, productive woman with rights and social roles as a model for contemporary women.
Methodology
In this research, the conceptual transformation of power is used as the theoretical framework. Power was initially presented in Hobbes' theories in a one-dimensional way, from top to bottom, where ruling elites held power as a tool. However, over time, perspectives changed, and Gramsci introduced the idea of power being reproduced through ideological apparatuses. Thus, power is not only found in ruling institutions but can also be traced within civil society and social mechanisms. This perspective continued, and Foucault analyzed power in everyday relationships and micro-powers, focusing on control, discipline, and social influence.
The methodology of the research is based on Skinner's hermeneutics, which seeks to interpret and understand the creator's intention behind a work. Skinner emphasizes that the interpretation of a text must go beyond simple reading, considering the social context, motivations, and intentions of the author. In this study, using this method, the intellectual foundations of Shariati and the analysis of women's status in his time, particularly in the decades leading up to the Islamic Revolution, are examined. Additionally, the competing discourses on traditional and modern women, which Shariati responded to, are critiqued and analyzed. This Skinnerian historical approach has been specifically applied to the study of Shariati's ideas and their relationship with his era.
Discussion and Findings
Shariati's social thought aligned with the sociological principles of the 19th century, as presented by George W. F. Hegel and Karl Marx. He accepted Hegel's philosophy of historical determinism, while borrowing Marxist principles such as class conflict and ideology. Shariati saw ethics as a product of history and social culture, considering it a relative and evolving phenomenon based on the social conditions of each community. He sought to reinterpret Islam, particularly Shia Islam, and presented the discourse of martyrdom in a modern and innovative manner. In Shariati's thought, women are depicted as both social and revolutionary beings. They are expected to play a role not only in the family sphere but also in the social and political arena. Shariati introduces two models: the "ideal woman" and the "woman of the family," in which women are expected to be responsible and committed to human and social principles. He frees women from traditional and imposed roles, urging them to move towards the ideals of freedom and justice.
Shariati believed that women in Eastern societies were subjected to traditions and incorrect interpretations of religion, leading to the neglect of their human rights, including education and the freedom to grow and develop. He emphasized that women should be liberated from these pressures and, instead of being placed in consumable or sexualized roles, should engage in social and cultural impact and strive for societal and cultural change. Shariati presented the concept of "returning to oneself," which, in contrast to Western-oriented thoughts, emphasizes a return to Islamic roots. He argued against blind imitation of the West, urging women to distance themselves from deceptive imported ideas and rediscover their Islamic and cultural identity. In the face of the two prevalent models of women in society at the time (traditional women and modern women), Shariati sought to provide a meaningful model, not an empty one. He presented the Fatemah-like woman as an example of a responsible and aware woman, standing neither against traditional norms nor Western modernity. He viewed this woman as someone who resists oppression and corruption, seeking fundamental change in society.
Shariati particularly used role models like Fatimah and Zaynab, portraying them as social and political leaders who can also play a significant role in the contemporary world. In this regard, he emphasizes "how one should be" and wants the Muslim woman, through conscious choice based on human and Islamic values, to actively participate in society.
Conclusion
Ali Shariati belonged to the second wave of intellectuals in Iran (from the 1940s to the 1980s), who, influenced by Marxism and second-wave feminism, believed in politics as a revolutionary ideology. Shariati and other intellectuals of this period, particularly in criticizing Western dominance and the Pahlavi regime, emphasized raising awareness among women and combating the system of oppression. They believed that women, alongside the lower classes, should play a role in social transformation through awareness and awakening, facilitated by media and educational institutions. Shariati, who had a significant impact on the dignity and pride of Muslim women, offered a perspective different from Western feminism. Instead of focusing on gender equality, he emphasized the necessity of women's awareness, freedom of will, and choice so they could play an influential role as subjects in social revolution. Shariati believed that the greatest obstacle to women's freedom was the patriarchal culture and restrictive traditions imposed on women under the guise of "chastity" and "honor." Although Shariati was successful in inspiring women, some critics argue that he failed to provide a clear and practical model for the rights of Muslim women. Overall, Shariati sought a social transformation where aware and responsible women, alongside other oppressed classes, would fight against oppression and despotism.
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