بازنمود عقلانیت زنانه در افسانه‌های ایرانی

در فرهنگ مردسالار و رسمی گذشته و تقسیم بندی کلیشه‌های جنسیتی، عقلانیت همواره امری مردانه بوده‌ است. به همین دلیل، تفکر، تصمیم گیری و ارائۀ راه حل مشکلات،‌ عموماً به مردان نسبت داده می شد و درمقابل، زنان افرادی منفعل، وابسته و نظاره‌گر تعریف می‌شدند و اگر برای زنان نقش فعالی در عرصه های فرهنگی و سیاسی و اجتماعی قائل می شدند، عموماً جنبۀ منفی یا «مکارانه و دسیسه گرانه» داشته است؛ اما در فرهنگ عامۀ‌ فارسی که افسانه‌ها به منزلۀ یکی از برجسته‌ترین اشکال ادبی در بطن آن بالیده اند کلیشۀ مذکور، یعنی انتساب عقلانیت به مردان شکسته‌ شده است و در این افسانه‌ها زنانی ظاهر شده و به ایفای نقش پرداخته اند که به مدد تدبیر (عقلانیت) آنان گره کارها گشوده می‌شود. گره‌‌گشایی‌های زنان و دختران را در افسانه ها می‌توان به »عقلانیت زنانه « تعبیر کرد. در این پژوهش، با استفاده از نظریۀ یونگ و در قیاس با کهن الگوی «پیر فرزانه» زنان خردمند روایت های عامۀ ایران را با عنوان کهن الگوی «زن خردمند» نام گذاری کرده ایم. تحقیق حاضر به روش توصیفی تحلیلی، به بررسی چگونگی بازنمود عقلانیت زنانه در افسانه‌های ایرانی پرداخته‌ و نشان داده شده است که چگونه خلاف باورهای کلیشه‌ای جهانی که خود یونگ نیز در تحلیل کهن الگوها در دام آن‌ها افتاده است، زنان «عقلانیتی ایجابی» از خود بروز می‌دهند و نقش‌هایی مثبت در راستای یاریگری به قهرمانان و سایر شخصیت‌های داستانی ایفا می‌کنند. این پژوهش می تواند الگویی مناسب برای بررسی و کاوش های مجدد در فرهنگ های دیگر درنظر گرفته شود؛ بدین معنا که نقش و حضور واقعی زنان در تاریخ فرهنگ ها بازخوانی شود تا واقعیت هایی را که مردسالاری طی هزاره ها سرکوب کرده بود، برملا سازد.

Representation of Feminine Logic in Iranian Legends

In the traditional masculine culture and its genderoriented divisions, logic had always been considered as a masculine concept. Thinking strategies, in this respect, as well as the ability to make decisions and find solutions are considered as masculine features, marking women as passive, marginal, and observing agents. If only they were given any active role in the social, cultural and political context, it was mostly regarded as a role coupled with treachery and deceitfulness. Yet, in the Persian public cultural domain, from the crux of which legends have emerged as the most notable literary forms, this very patriarchal clich eacute; fails, and the women come to the scene to address problems by relying on their utmost level of rationality and logic. Such a pragmatic logicism in addressing problems as presented by women in the legends can be considered as a feminine rationality. Borrowing from the Jungian theories and forming an analyticaldescriptive approach, this study explores how feminine rationality is materialized in the Iranian legends. The findings indicated that unlike global clich eacute;s and Jung rsquo;s reading of the archetypal legends, women exhibit an essentially feminine rationality that enables them to not only help the main hero of the narrative but also play an all positive role. Considering the depth and breadth as well as the appearance of the wise women in the Iranian legends, this study shows the formation of an archetype, called a lsquo;wise woman rsquo;, which can be further appreciated by exploring the legends from other nations.Keywords: Pop literature; Iranian legends; gender clich eacute;s; feminine rationality; wise woman.Introduction‌‌Research BackgroundSeveral articles have been written about the role of women in Iranian folktales. For example, an article entitled ldquo;Active and passive women in popular prose stories rdquo; by Bagheri (2013) deals with the types of female roles in popular stories in the two categories of ldquo;active women rdquo; and ldquo;passive women rdquo;. ldquo;Women rsquo;s solutions in Hezarvayekshab rdquo; by Ebrahimi (2009) and ldquo;Analysis of the cunning story of three cunning women: a critical discourse analysis perspective rdquo; by Karimzade Esfahani and Varham (2016) are other examples of articles about women rsquo;s cunning. This study, however, focuses on the positive aspects of feminine logic in the Iranian folktales.Goals, questions, assumptionsIn legends and myths, protagonists and heroes are crafted based on the masculine traditions, and when women are introduced as protagonists or heroines, they are set to behave in a manly fashion (Hourihan, 2005, p. 67). Now, the issue is whether female characters exhibit stereotypical behaviors derived from patriarchal culture in Iranian folktales, too? Examining the Iranian legends, one can realize that some gender clich eacute;s have been reflected in a rather different form; for instance, introducing women as wise individuals contradicts the binary of wise man and simple woman, and requires deeper investigation.In folktales, we encounter several groups of wise women. The first group is formed by women who help the protagonist when a conflict arises. They are generally old women who can help the fluidity of the narrative by helping the hero to address the conflict. Carl Gustave Jung, in his explication of the archetype of the wise old man, has referred to this form of characterization, but in its masculine structure. In Archetypes and the Collective Unconscious (1959), Jung claims that everyone, regardless of their gender, can be unified in one group under the rubric of the father complex. He also claims that in dreams fate, complications and bans as well as constructive councils are derived from father (Jung, 1959, pp. 255256). Moreover, he expands the concept by examining the significance of the spirit of a father in the European folktales. However, Jung does not mention ldquo;Wise Old Woman rdquo; in his projects. Most likely, such a role has not been given to women in the European myths, which is a place of reflection and requires further investigation. The scope of Jung rsquo;s research is limited, and given the prominence of the presence of wise old men, more research is needed in this area.Analyzing the Iranian legends, one can conclude that although a proportion of Iranian legends are conceived in line with a global image of masculine domination, there are numerous examples wherein women are presented as a wise old individual, the traits of whom perfectly match those of her European male counterparts.The second group of women are introduced as wise women in legends. Contrary to popular belief, feminine logic has been emphasized by people like Christian Dupizan, Mary Wellston Kraft, and Jung. Jung discusses the feminine wisdom helping the man in various ways: ldquo;an important function of anima is its contribution to man rsquo;s logic when it fails to understand hidden interactions of the unconscious. The other notable function of anima lies in its ability that allows the mind to harmonize itself with internal reality of the mind, reaching the deepest layers of consciousness rdquo; (Jung, 1998, p.278). In Iranian folktales and legends, we encounter the examples of wise women. These women are mostly considered as smart, intelligent, and wise women in the stories. We can find the examples in these folktales: ldquo;Gole boo Madaran rdquo;, ldquo;Baghe Gole Zardaloo rdquo; and ldquo;The king and the Shepherd rsquo;s Daughter rdquo;. ConclusionThe article explored the two ways in which women have played significant roles in the Iranian legends, namely, the wise old woman and the wise woman. Exemplifying these two forms, the article concluded that unlike international genderbased binaries, Iranian legends are rife with examples of women as wise, astute, and kindhearted individuals. This contradictory aspect of the Iranian legends shows that such gender binaries were never an original part of our culture and heritage. Hence, a reconsideration of gender clich eacute;s and reading them in the light of our national heritage and culture is necessary in the later studies. Considering the frequency of wise women in the Iranian legends, we can suggest the notable significance of a new archetype called the wise woman in its Iranian context, bridging between our cultural heritage and the Jungian theories. It, moreover, can be suggested that this new archetype can be traced in other national legends and literatures.References Ebrahimi, Sh. (2009). Women rsquo;s solutions in Hezarvayekshab. Journal of Stylistic of Persian Poem and Prose, 2(4), 125135. Hourihan, M. (2005). Deconstructing the Hero. London: Taylor Francis eLibrary. Jung, C. (1998). Man, and His Symbols (translated into Farsi by Mahmoud Soltanieh). Tehran: Jami. Jung, C. (2018). The archetypes and the collective unconscious (translated into Farsi by Farnaz Ganji and Mohammad Baqer Ismaeil Poor). Tehran: Jami. Karimzade Esfahani, A. Varham, L. (2016). The analysis of the cunning story of three cunning women: a critical discourse analysis perspective. Journal of Iranian Social Research, 1(11), 125146.