خوانشی قومشناختی از داستان الربة الحجریة اثر ابراهیم الکَونی | ||
| نقد ادب معاصر عربی | ||
| دوره 14، شماره 26 - شماره پیاپی 28، شهریور 1403، صفحه 29-48 اصل مقاله (720.08 K) | ||
| نوع مقاله: مقاله پژوهشی | ||
| شناسه دیجیتال (DOI): 10.22034/mcal.2024.20041.2321 | ||
| نویسندگان | ||
| سمیه السادات طباطبایی* 1؛ فائقه سادات طباطبائی2 | ||
| 1عضو هیئت علمی / دانشگاه کوثر بجنورد | ||
| 2دانش آموختۀ رشتۀ مردم شناسی از دانشکدۀ علوم اجتماعی دانشگاه تهران | ||
| چکیده | ||
| ابراهیم الکَونی، داستاننویس لیبیتبار، آفرینندۀ آثاری است که در آنها صحرای بزرگ آفریقا و طوارقِ باشنده در آن نقشآفریناند. این ویژگی سبب شده که در داستانهای او بتوان دادههای بسیاری را دربارۀ زیستبوم جغرافیایی و فرهنگی طوارق یافت. داستان با تکنگاریِ قومشناختی تفاوتهایی دارد. مهمترین تفاوت ریشه داشتنِ این در واقعیت و آن در عالم خیال است ولی آنچه که موجب میشود داستانی را دارای ارزش قومشناختی بدانیم گذر داستان از غربال واقعیت است. آثار الکَونی برآمده از خیالاند، ولی در زمین واقعیت ریشه دارند و این سبب میشود که مثلا اگر از ازدواج «بوخا» و «تامدّورت» سخن میگوید تصویری از باورها و آیینهای درپیوند با سنت ازدواج را نزد طوارق ترسیم کند و بررسی این تصویر به شناخت درست طوارق کمک شایانی میکند. نگارنده در پژوهش پیشرو داستان الربـة الحـجریة را با رویــکرد انسانشناسی ادبی کاویده و یافتههای مرتبط با حیات فرهنگی طوارق را در سه عنوان بررسی کرده است: توتم و شکار آیینی، ازدواج و آیین تشرف، زایش ایزدبانو از اسطوره تا جادو. یافتهها نشان میدهند که میتوان الکَونی را قومنگارِ طوارق دانست و این جاست که سویۀ تازۀ پیوند میان ادبیات (داستاننویسی) و انسانشناسی -که قومشناسی شاخهای از آن است- روشن میشود. | ||
| کلیدواژهها | ||
| انسانشناسی ادبی؛ ادبیات داستانی؛ قومنگاری؛ ابراهیم الکونی؛ الربة الحجریة | ||
| عنوان مقاله [English] | ||
| An ethnological reading of the story “The stone goddess“ by Ebrahim Elkouni | ||
| نویسندگان [English] | ||
| Somayye Al-Sadat Tabatabaei1؛ Faeqe Sadat Tabatabei2 | ||
| 1Faculty member of the Department of Arabic Language and Literature, Kosar university of Bojnord | ||
| 2Graduated in anthropology, Tehran university | ||
| چکیده [English] | ||
| 1. Introduction Africanists have divided the African continent into two parts: North Africa and South Africa. The Great African Sahara is a barrier between these two parts. The lands located north of the Sahara are called North Africa and the countries south of it are called South Africa or Black Africa. They call the inhabitants of North Africa Afro-Arab due to the influence of Arab-Islamic culture and consider the absolute name "African" worthy of the people of Black Africa. This distinction has permeated African studies, including literary studies. According to African scholars, traditional African literature is spoken and written literature in this continent is a mixture of African oral culture with two other cultures: Arabic-Islamic culture in the north and Western culture in the south. But they do not consider all the written literature of this continent to be representative of African literature, but they consider the works from the south of the Great Sahara in this category. It is worth paying attention to the fact that only works written in one of the European languages are included under modern African literature. The mentioned division and the emphasis on the western language of writing excludes Arabic-language creations from the cycle of modern African literature, but familiarity with the literature of countries such as Algeria, Tunisia, Morocco and Libya makes the researcher reconsider this approach. read The works of some story writers of these countries, whose written language is Arabic, have such a local flavor that it cannot be considered Arabic-Islamic. The writings of this Libyan writer, who is a descendant of the Tuareg tribe, are like a canvas on which the climatic characteristics of the Great African Sahara and the cultural characteristics of the Tuareg tribe are imprinted. He is so committed to the representation of the geographical and cultural ecosystem of his people that his literary creations have an ethnographic aspect in addition to the narrative aspect. 2. Methodology The connection between literature and anthropology is not a new issue; Because ethnography, as a branch of anthropology, has paid attention to the oral literature of the peoples (stories and legends, epics and myths) from the beginning. What is new and fresh in literary anthropology, as an emerging branch of anthropology, is attention to written literature, especially fiction. In this branch, the connection between the two fields of literature and anthropology is viewed from three perspectives: 1. The use of literary texts as a source of ethnography; 2. Using literary writing methods in ethnography; 3. Bio-cultural anthropological investigation, especially literary creation. Of these three, the first aspect is the focus of this research, and of course, among the various forms of literary text, the story. Janet Tallman in the ethnographic novel article; In search of the inner voice, he examines the place of the ethnographic novel in anthropological researches and recognizes it as a work that provides important information about the culture(s) of origin of the novel. . However, since the storyteller is one of "them" and uses emotions as a tool for his work, the impact of his story is much more than the ethnographer's report (Tallman, 2002: 21). In this article, Tallman points to the novel of drinking water written by Antonio Olinto and shows how this novel is related to the author's ethnographic works.In this research, following Tallman's approach, we try to show how Elkouni used ethnographic phenomena in the story of the Stone Goddess in his narrative. Totem and ritual hunting "Bukha's" father gave his life for hunting goats; Hunting the sacred animal. In describing this animal, his mother called it a sacred creature that has the spirit of ancestors in its body (Alkouni, 1992: 10). He considers mountain goat hunting forbidden in the tribe's religion, and if his wife did not do it, he would have worked to save the lives of his wife and child from starvation. The term totemism indicates the relationship between nature and culture. In this story, the spirit of the ancestors of the tribe dissolves in the body of a mountain goat after death; Harming the saddle is like wounding a person and its antidote is death. Marriage and ceremony The marriage ceremony in this story has two stages: first, the "happy ceremony" which lasts for seven days, and second, the bride's departure to the groom's house, which takes place one year after the first ceremony. The actions of the first seven days are reminiscent of the rite of puberty. This ritual, which is called "mystery journey", lasts for seven days and at the end of it, the bride enters the groom's cabin. A guide is in charge of organizing the ceremony. All three main elements of the rite of passage can be seen in this ceremony: isolation, death and rebirth. The birth of the goddess; From myth to magic A cave that holds the hands of ancestors. He finds a smooth wall and polishes it. Then the orator engraves the face of the goddess on it. The stone becomes wax against the spell of the sorcerer. Then he went to "Tamdort" and kidnapped his soul with the help of magic and blew it into the stone. This is how the goddess lives. A short story like The Stone Goddess is full of small and big references to the Tuareg people's life. As an ethnologist, Elkouni provides the reader with a lot of data about his people, some of which were mentioned in this research. Ethnographer also has no choice but to talk about the beliefs of a people about superhuman inhabitants, magic, ritual actions, the origin of the tribe and the dos and don'ts that they adhere to. This story more than any belief shows the pre-Islamic beliefs of Tuareg; Beliefs rooted in millennia lost in history.In this work, the cultural ecosystem of an African people is well depicted, and therefore it can be considered as a representative of African literature. | ||
| کلیدواژهها [English] | ||
| literary anthropology, Fiction, Ethnography, Ebrahim Elkouni, Stone Goddess | ||
| مراجع | ||
|
منابع ومآخذ
ابنخلکان، أبوالعباس، (1994)،وفیات الأعیان وأنباء أبناء الزمان، ج7، بیروت:دارصادر.
الیاده،میرچا، (1394)، نمادپردازی امر قدسی و هنر، ترجمهی محمدکاظم مهاجری، تهران:بنگاه ترجمه و نشر کتاب پارسه.
ــــ(1395-الف)، آیینها و نمادهای تشرف، ترجمهی محمدکاظم مهاجری، تهران: بنگاه ترجمه و نشر کتاب پارسه.
ـــــ(1395-ب)، تاریخ اندیشههای دینی، ترجمهی بهزاد سالکی، ج1،چاپ دوم، تهران:بنگاه ترجمه و نشر کتاب پارسه.
ـــــ(1397)، هنر اسرارآمیز،ترجمهی مینا غرویان،چاپ سوم، تهران: بنگاه ترجمه و نشر کتاب پارسه.
ـــــ(1398)، اسطوره، رؤیا،راز،ترجمهی مهدیه چراغیان، چاپ دوم، تهران:بنگاه ترجمه و نشر کتاب پارسه.
شوالیه، ژان و برگر،آلن، (1387)، فرهنگ نمادها،ترجمهی فضائلی،ج5، تهران:جیحون.
الأنصاری، عمر، (2006)،الرجال الزرق؛الطوارق:الأسطورة والواقع،بیروت:دارالساقی.
الشیخ الأنصاری، محمد، (2015)، «الطوارق..الأصل والموطن»، الجنوب،1(1): 74-57.
شلش، علی،(1993)، الأدب الافریقی، الکویت:المجلس الوطنی للثقافة.
غانم، محمد، (2005)، الملامح الباکرة للفکر الدینی الوثنی فی شمال افریقیا، الجزائر:دارالهدی.
الکَونی،ابراهیم، (1991)،البئر، بیروت:تاسیلی للنشر.
ــــــ(1992-الف)، الوقائع المفقودة من سیرة مجوس، بیروت:دارالتنویر.
ــــــ(1992-ب)، نزیف الحجر، بیروت:دارالتنویر.
ــــــ(2002)، أنوبیس، بیروت: المؤسسة العربیة للدراسات والنشر.
فریزر،جیمز، (1395)،شاخهی زرین؛ پژوهشی در جادو و دین،ترجمهی کاظم فیروزمند، چاپ نهم، تهران: آگاه.
لوی استروس، کلود، (1394)، توتمیسم، ترجمهی مسعود راد،چاپ سوم، تهران:توس.
فروید، زیگموند، (1387)، توتم و تابو. ترجمهی ایرج پورباقر،چاپ پنجم، تهران: آسیا.
ریویر، کلود، (1397)، درآمدی بر انسانشناسی، ترجمهی ناصر فکوهی، چاپ چهاردهم،تهران:نشر نی.
Bruner, E, (1993), “Introduction: The Ethnographic Self and the Personal Self,” in Anthropology and Literature, ed. Paul Benson. Urbana: University of Illinois Press.
Cohen, M, (2013), Novel Approaches to Anthropology, New York: Lexington Books.
Evans-Pritchard.E, (1976), witchcraft, Oracles and Magic among the Azande, Oxford: Clarendon.
Mead, M, (1959), An Anthropologist at Work of Ruth Benedict, Boston: Houghton Mifflin.
Tallman, J, (2002),The ethnographic novel Finding the insider ’s voice, In “Between Anthropology and Literature”,ed by Rose De Angelis, London and New York: Routledge.
Wiles, E, (2018), “Three branches of literary anthropology: Sources, styles, subject matter”, Ethnography,0 (00), 1-16. | ||
|
آمار تعداد مشاهده مقاله: 339 تعداد دریافت فایل اصل مقاله: 296 |
||