Modernist Reading of Freedom in the Works of Mikhail Naimy and Ahmed Shamlou

Document Type : research article

Authors

• Haniye Majidi fard ¹
• Bahar Seddighi ²

¹ PhD Candidate in Arabic Language and Literature, Ferdowsi University of Mashhad, Mashhad, Iran

² Assistant Professor in Arabic Language and Literature, Ferdowsi University of Mashhad, Mashhad, Iran

https://doi.org/10.22067/jallv14.i1.88000

Abstract

Contemporarily freedom has gained paramount importance with the emergence of intellectual movements. Political issues in societies resulted in committed literature so as to address the individual and social needs emerged in this new era. For instance, the works of such prominent writers as Mikhail Naimy and Ahmed Shamlou have left many works on the issue of human freedom. The aim of this research was seek the manifestations of Marxism, Christianity and intellectual progress in the works of Mikhail Naimy (1889) and Ahmad Shamlou (1925). It also endeavored to describe and analyze differences and similarities in the works of these writers in terms of these issues.The results showed various manifestations of Marxism, Christianity and intellectual progress in the two writers’ works. Additionally, the difference in the manifestation of these subjects resides in the very discourse they chose for their work. Naimay's goal in raising these issues was spiritual freedom and Shamlou's goal was social freedom. Naimy’s reading of the three issues in the modern era is in accordance with contemporary ideology and his works can be analyzed individually and cognitively based on virtue  (English modernity), but because of his character, the manifestation of Marxist philosophy will not be complete and practical in his works and will be established only in the stage of consciousness; therefore he is not considered a Marxist, but Shamlou’s reading of the three issues is consistent with the ideology of the modern age, and his work can be analyzed socially and politically in the context of American modernity.

Keywords

• Modernist Reading
• Emancipation
• Marxism
• Christianity
• Intellectual Progress
• Mikhail Naimy
• Ahmad Shamlou

References

References

Abbas, E. & Najm, M. Y. (1957). Arabic poetry in emigration: North America. Beirut, Lebanon: Dar Sader. [In Arabic].

Abu Haqa, A. (1979). Commitment in Arabic poetry. Beirut, Lebanon: Dar El Ilm Lilmalayin. [In Arabic].

Adunis, A. S. (1982). The fixed and the transformable. Beirut, Lebanon: Dar Al-Sour. [In Arabic].

Agha Bakhshi, A. (1997). A dictionary of political sciences. Tehran, Iran: Iran Scientific Information and Documentation Center. [In Persian].

Bradbury, M, & McFarlane, M. (1987). Modernism (H. Moayed, Trans.). Baghdad, Iraq: Dar Al Mamoun. [In Persian].

Brooker, P. (1995). Modernism and postmodernism (A. Globe, Trans.). Abu Dhabi, the United Arab Emirates: Abu Dhabi Cultural Complex. [In Arabic].

Cahoone, L. (2008). From modernism to postmodernism. Tehran, Iran: Ney. [In Persian].

Camus, A.(2008).Rebel(M.Bahraini, Trans.). Tehran, Iran: Niloufar. [In Persian].

Childs, P.(2004).Modernism.(R. Rezaei, Trans.). Tehran, Iran: Mahi. [In Persian].

Eid, Raja. (1988). Philosophy of commitment in literary criticism. Alexandria, Egypt: Monchaat Al Maaref. [In Arabic].

Fetyani, S. (2010). Modernism and Yusuf Al-Khal: A study of his critical and poetic experience. Amman, Jordan: The School of Graduate Studies at the University of Jordan. [In Arabic].

Halim Fareb, G. (2009). The roads to modernity (M. S. Ahmed, Trans.). Kuwait, Kuwait: The National Council for Culture and Arts. [In Arabic].

Haw, A. (1984). Modernism in literature and the arts (G. Asfour, Trans.). Ebda, 2: 5-20. [In Arabic].

Herman, D. (1962). Basic Elements of Narrative (H. Safi, Trans.). Tehran, Iran: Ney. [In Pesian].

Hyppolite, J. (2011). Genesis and structure of Hegel’s phenomenology of spirit (K. Mojtahedi, Trans.). Tehran, Iran: Elmi va Farhangi. [In Persian].

Jameson, F. (1995). The status que of postmodernism (H. A. Nozari, Trans.). Tehran, Iran: Agah. [In Arabic].

Jayyusi, S. A. (2007). Trends and movements in modern Arabic poetry (A. W. Loaloa, Trans). Beirut, Lebanon: Al-Arabiya Studies Center. [In Arabic].

Kabisi, A. (n.d.) (2015). Studies on sustainable development. Riyadh, Saudi Arabia: Naif Arab University. [In Arabic].

Khal, Y. (1987). Modernism in poetry. Beirut, Lebanon: Dar Al-Ṭaybah lil-Ṭibāʻah wa-al-Nashr. [In Arabic].

Lyotard, J. F. (2007). The postmodern condition. (H. Ali Nozari, Trans). Tehran, Iran: Gam No. [In Persian].

Mandur, M. (1963). Fi'l-Mizan al-Jadid. Cairo, Egypt: Nahdet Misr Publishing House. [In Arabic].

Mandur, M. (n.d.). Contemporary criticism and critics. Cairo, Egypt: Nahdet Misr Publishing House. [In Arabic].

Mojabi, Javad. (1998). A biography of Ahmad Shamlou. Tehran, Iran: Noghreh. [In Persian].

Mujtahedi, K. (2011). Phenomenology of the soul according to Hegel’s opinion. scientific and cultural publishing company. [In Persian].

Mokhtari, M. (1999). Mankind in contemporary poetry. Tehran, Iran: Tus. [In Persian].

Pournamdarian, T. (2002). A reflection on Shamloo poetry. Tehran, Iran: Negah. [In Persian].

Qasim, M. (n.d.). Knowledge theory of Ibn Rushd and his interpretation by Thomas Aquinas. Cairo, Egypt: The Anglo Egyptian Bookshop. [In Arabic].

Saadawi, N. (2017). The hidden face of Women in the Arab world. London, England: Zed Books. [In Arabic].

Shabi, N. (2005). Nietzsche and criticism of events. Tunis, Tunisia: Dar Al Marefa. [In Arabic].

Shafiei Kadkani, M. R. (1989). Music Poetry. Tehran, Iran: Agah. [In Persian].

Shamlou, A. (2005). Collection of works (Poems). Tehran, Iran: Negah.[In Persian].

Shamlou, A. (2016). Collection of poems. Tehran, Iran: Negah. [In Persian].

Shariat Kashani, A. (2009). Restless hymn: A reflection on the ontology of poetry, thought and insight of Ahmad Shamlou. Tehran, Iran: Golshan Raz. [In Persian].

Sobhani, J. (1980). Analysis of Marx’s philosophy. Qom, Iran: Scientific Printing House. [In Persian].

Taweel, T. (1979). The basis of philosophy. Cairo, Egypt: Dar Alnahda Alarabia. [In Arabic].

Molland, E. (1989). Christendom. (M. B. Ansari & M. Mohajeri, Trans). Tehran, Iran: Amir Kabir. [In Persian].

Naimy, M. (1956). “Writers and critics”. Al Adab. 4(10): 365-373. [In Arabic].

________. (1958). Idols. Beirut, Lebanon: Dar Al-Sadr. [In Arabic].

________.(1964).Seventy...Omar's story.Beirut,Lebanon:Dar Al-Sadr.[In Arabic].

________. (1963). Paths. Beirut, Lebanon: Al Nofal. [In Arabic].

________. (1975). Sieve. Beirut, Lebanon: Al Nofal. [In Arabic].

________. (1971). The complete collection. Beirut, Lebanon: Al Nofal. [In Arabic].

________. (2004). Whispers of eyelids. Beirut, Lebanon: Al Nofal. [In Arabic].

Najm, M. Y. (2010). Literary arts. Beirut, Lebanon: Dar Al-Beirut. [In Arabic].

Wohl, M. (2008). The French revolution (Social movement and change of spirits and social thought) (M.M.Khorasani,Trans.). Mashhad, Iran: Ferdowsi University of Mashhad Press. [In Persian].

Yousef, A. (2003). Arab human development report. Riyadh, Saudi Arabia: The UN-Arab Fund for Economic and Social Development. [In Arabic].

Al-Ashmawi, M. Z (1994). “Form and content in modern literary criticism”. Journal of the World of Thought, 9(2): 11-26. [In Arabic].

Berrada, M. (1984). “Theoretical considerations for defining modernism”. Fosul, 3(1): 11-24. [In Arabic].

Boudiar, J. (1990). Modernism.(36). [In Arabic].

Falahatkhah, F. (2006). “A review of Shamlou’s thought”. Persian Literature, 5: 57-76. [In Persian].

Goodarzi Limraski, H.& el. (2021). “The prominent role of female element in the poems of Nizar Tawfiq Qabbani and Nader Naderpour”. Journal of Arabic Language & Literature 13(1): 37-50. 10.22067/jallv13.i1.86883. [In Arabic].

haimeur, A. (2020). “The representation of women in Arabic video clips”. Arabic Language and Literature, 13(1): 19-36. 10.22067/JALLV13.I1.2108-1072 [In Arabic].

Heidaryan Shahri, A.& el.(2020). “A study of the rejected religious personalities in the poetry of Shathel Taqa in the light of graphic techniques: Literature Research and Scientific Journal: Rays of Criticism in Arabic and Persian.10(14): 9-24. [In Arabic].

Khaffaji, B.& el. (2019). “Realism in the literature of Tawfiq Hakim (The Return of the Spirit A as a model)”.Studies in human science Journal. 2(26): 125-146. [In Arabic].

Majidi Fard, H.& el.(2021). “The reflection of triple-narratives of redemption in works of Mikha'il Na'ima and Ahmad Shamlou from a Lyotardian perspective”. Literature Research and Scientific Journal: Rays of Criticism in Arabic and Persian, 11(42): 113-138. [In Arabic].

Montazeri, A. & el. (2012). “The social criticism of literature: Birth and evolution)”. Literature Research and Scientific Journal: Rays of Criticism in Arabic and Persian, 2(6): 151-172. [In Arabic].

Salehi, A.& H.Talebzadeh. (2020). “Hegel's fundamental analysis of the work in the section of gods and slaves of phenomenology and Marx's criticism of it and proposing praxis as a new foundation in the horizon of Hegel's thought”. Philosophical Research Journal of Tabriz University. (33):142-164. 10.22034 /jpiut.2020.35824.2411. [In Persian].

Seddighi, B. (2019). “A comparative approach to the romances of Hasab al-Sheikh and Ahmed Shamlou”. Research of comparative literature. 9(4): 95-121. [In Persian].

Seddighi, K.&el.(2017). “Features of the city and human society according to Abdulwahab Al-Bayati and Ahmed Shamlou (a comparative analytical study(.” Comparative Literature Research Journal. 7(25). 79-94.[In Arabic].

Tajik, M. R. & Ahadzadeh Namini, F. (2014). Modernism in poems of Forough and Shamlu. Cultural Management, 8(25): 1-20. [In Persian].