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Appropriation and Explosion in Reforming Language-Games: A Model for Discursive Change
Published online by Cambridge University Press: 01 January 2022
Abstract
The two of us wrote Anti-Oedipus together. Since each of us was several, there was already quite a crowd.
—Deleuze and Guattari, A Thousand PlateausInformation
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- Copyright © Association For Iranian Studies, Inc 2013
Footnotes
We dedicate this paper to Dr Gholamreza Shafiee-Sabet and Dr Omid Ghahreman, two prominent figures getting out of whose shadows has been (and we at once fear and hope will continue to be) the most productive effort of our lives.
References
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2 The relation between postcolonial theories and the postmodern mode of thinking has itself been subject to much debate; however, it is safe to say that the two share a similar regime du savoir, to say the least. Ashcroft, for one, firmly states that “the problem with the relationship between post-colonialism and postmodernism lies in the fact that they are both, in their very different and culturally located ways, discursive elaborations of postmodernity.” Bill Ashcroft, Post-Colonial Transformation (London and New York, 2001), 7–13.
3 For instances of the three types of studies mentioned see, respectively, Viswanathan, Gauri, “The Beginnings of English Literary Study in British India,” Oxford Literary Review 9 (1987): 2–26; Franz Fanon, “The Negro and Language,” Black Skin, White Masks, trans. Markmann, Charles Lam (London, 2008), 8–27Google Scholar, and Dabashi, Hamid, Brown Skins, White Masks(London and New York, 2011)Google Scholar; and, Ashcroft, Bill, Griffiths, Gareth, and Tiffin, Helen, The Empire Writes Back: Theory and Practice in Post-colonial Literatures (London and New York, 1989)CrossRefGoogle Scholar. With regard to the last case, it might be worth noting that in our most recent correspondence Ashcroft stated that he no longer uses “writing back” and prefers “transformation” instead.
4 We borrow the term appropriation from Ashcroft, Griffiths, and Tiffin. The influence of their The Empire Writes Back on our study is obvious; however, it is not appropriate to recurrently acknowledge such influence due to the different direction our “appropriation” takes from theirs.
5 Wittgenstein, Ludwig, Philosophical Investigations, trans. Anscombe, G.E. (Oxford, 1963), §1Google Scholar.
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7 Ibid.
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20 Wittgenstein, Philosophical Investigations, §373.
21 Marie McGinn, Wittgenstein and the “Philosophical Investigations” (New York and London, 2002), 67.
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23 Ibid.
24 Ibid, 7.
25 Ibid, 3.
26 Marx, Karl, Capital (Marxists.org, 1999)Google ScholarPubMed, chapter 5. We use this source this one time to stress the translation of Marx's “Geldbesitzer” by a rather diminutive “moneybags” which might stand in contrast to Smith's “monied man.”
27 Karl Marx, Capital, Vol. I (London, 1976), 228.
28 Ibid., 480.
29 Ibid., 482.
30 Ibid., 475.
31 Ibid., 716.
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35 Afary, “Shi‘i Narratives of Karbala and Christian Rites of Penance,” 24–5.
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40 Haggay Ram, “The Myth of Early Islamic Government,” 43.
41 Ibid.
42 Ibid., 49.
43 See Tavakoli-Targhi, “Contested Memories,” Refashioning Iran. The problems arose from the fact that “the androgynous identity of Kayumars and the perception of her/him as the progenitor of humankind was irreconcilable with the Biblico-Qur'anic view of Adam as the primal man.” What descended from this disparity was a number of replacements of various mythistorical figures (i.e. the vocabulary) as the progenitor of humankind (i.e. the grammar).
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54 Iraj Pezeshkzad, Dai jan Napelon [My Uncle Napoleon], 176. The translations from the original Persian are ours.
55 Ibid., 185.
56 Ibid., 201.
57 Ibid., 226.
58 Ibid., 331, 342.
59 Ibid., 381.
60 Ibid., 382.
61 Ibid., 267, 353.
62 Makki, Tarikh-e bist-saleh-ye Iran, 65.
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66 Pezeshkzad, My Uncle Napoleon, 178.
67 Ibid., 210.
68 Ibid., 226.
69 Ibid., 234.
70 Ibid., 370.
71 Chehabi, “The Paranoid Style in Iranian Historiography,” 175.
72 Iraj Hesabi, Ostad-e eshq [The master of love] (Tehran, 2011).
73 For the sake of brevity, we shall only cite the page numbers relevant to the three categories. For the obstacles see Ibid., 1, 4, 42, 46, 49, 52, 56, 96, 100, 102, 147, 149, 162; for his knowledge, 15, 77–8, 83, 88, 94, 95, 98-9, 160, 184–6; for the list of achievements see 187–92.
74 Ibid., 122–3.
75 Reza Mansouri, “Shayyadi zir-e lava-ye nam-e marhum Hesabi” [Deceit under the protection of the late Hesabi's name], http://www.rmansouri.ir/userfiles/file/Articles/shayadi.pdf (accessed March 20, 2013).
77 For this emerging more realistic mindset see Sina Mansouri-Zeyni and Sepideh Sami, “The History of Ressentiment and the Emerging Ressentiment-less Mindset,” Iranian Studies 47, no. 1 (forthcoming).
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