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Refashioning Iran: Orientalism, Occidentalism and by M. Tavakoli-Targhi

By M. Tavakoli-Targhi

Mohamad Tavakoli-Targhi bargains a corrective to contemporary works on Orientalism that attention exclusively on ecu scholarly productions with no exploring the importance of local students and vernacular scholarship to the making of Oriental reports. He brings to gentle a wealth of eighteenth- and nineteenth-century Indo-Persian texts, made 'homeless' through next nationalist histories and indicates how they relate to Indo-Iranian modernity. In doing so, he argues for an intensive rewriting of Iranian heritage with profound implications for Islamic debates on gender.

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12 The study of Avestan and Pahlavi texts had been an important component of Parsi intellectual life in India well before Anquetil-Duperron translated and published his Zend-Avesta (1771). Yet, according to Raymond Schwab, Anquetil-Duperron for "the first time ... "13 But the break throughs in comparative religion and linguistics, which were the high marks of "the Oriental Renaissance"14 in Europe, were in reality built upon the intellectual achievements of Mughal India. Aspiring to create a harmonious multi-confessional society, Emperor Akbar (r.

More particularly, I will elucidate the Persianate scholarly and textual culture that author ized Anquetil-Duperron and William Jones as "pioneers" of Orientalism. Viewed by Max Muller (d. "10 During his residence in India between 1755 and 1761,11 Anquetil-Duperron was trained to read and decipher Pahlavi texts by Zoroastrian scholars Dastur Darab bin Suhrab, also known as Ustad Kumana Dada-Daru of Surat (1698-1772), Dastur Kavus bin Faraydun (d. 12 The study of Avestan and Pahlavi texts had been an important component of Parsi intellectual life in India well before Anquetil-Duperron translated and published his Zend-Avesta (1771).

10 In this conjoined process the other served as a vantage for cultural mimicry and mockery. As divergent strategies of identification and disidentification, mimicry and mockery were anchored in contesting local, regional, and global networks of power and knowledge. In the nineteenth-century Iranian political discourse, for example, identification with heterotopic Europe served as an oppositional strategy for the disarticulation of the dominant Islamicate discourse and for the construction of a new pattern of selfidentity grounded on pre-Islamic history and culture.

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