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260 Appendix<br />

HShe's a reporter, she has to be in <strong>the</strong> procession, <strong>the</strong>re's no reason why she<br />

can't be in <strong>the</strong> truck." But when people speak to you about Jews-it's true that<br />

<strong>the</strong>re was a lot of anti-Semitic talk-that <strong>the</strong>y will tolerate <strong>the</strong>m only if <strong>the</strong>y<br />

don't support Israel, when anonymous notes are sent out, <strong>the</strong> credibility of<br />

<strong>the</strong> movement is somewhat affected. It's <strong>the</strong> strength of <strong>the</strong> movement to be<br />

a single unity. As soon as it perceives slight differences, it feels threatened. I<br />

believe <strong>the</strong> intolerance is <strong>the</strong>re-<strong>and</strong> necessary.<br />

MICHEL FOUCAULT: What has given <strong>the</strong> Iranian movement its intensity<br />

has been a double register. On <strong>the</strong> one h<strong>and</strong>, a collective will that has<br />

been very strongly expressed politically <strong>and</strong>, on <strong>the</strong> o<strong>the</strong>r h<strong>and</strong>, <strong>the</strong> desire<br />

for a radical change in ordinary life. But this double affirmation can only be<br />

based on traditions, institutions that carry a charge of chauvinism, nationalism,<br />

exclusiveness, which have a very powerful attraction fo r individuals.<br />

To confront so fearsome an armed power, one mustn't feel alone, nor begin<br />

with nothing. Apart from <strong>the</strong> problem of <strong>the</strong> immediate succession to <strong>the</strong><br />

shah, <strong>the</strong>re is ano<strong>the</strong>r question that interests me at least as much: Will this<br />

unitary movement, which, for a year now has stirred up a people faced with<br />

machine-guns, have <strong>the</strong> strength to cross its own frontiers <strong>and</strong> go beyond <strong>the</strong><br />

things on which, for a time, it has based itself? Are those limits, are those<br />

supports going to disappear once <strong>the</strong> initial enthusiasm wanes, or are <strong>the</strong>y,<br />

on <strong>the</strong> contrary, going to take root <strong>and</strong> become stronger? Many here <strong>and</strong> some<br />

in Iran are waiting for <strong>and</strong> hoping for <strong>the</strong> moment when secularization will<br />

at last come back to <strong>the</strong> fore <strong>and</strong> reveal <strong>the</strong> good, old type of <strong>revolution</strong> we<br />

have always known. I wonder how far <strong>the</strong>y will be taken along this strange,<br />

unique road, in which <strong>the</strong>y seek, against <strong>the</strong> stubbornness of <strong>the</strong>ir destiny,<br />

against everything <strong>the</strong>y have been for centuries, usomething quite different.H<br />

Open Letter to Prime Minister Mehdi Baza rgan<br />

First published in Le Nouvel Observateur. April 14. 1979.<br />

Dear Mr. Prime Minister,<br />

Last September, after several thous<strong>and</strong> men <strong>and</strong> women had just been<br />

machine-gunned in <strong>the</strong> streets of Tehran, you granted me an interview at <strong>the</strong><br />

home of Ayatollah Shariatmadari in Qom. Around a dozen of those working<br />

for human rights had sought refuge in his house. Soldiers holding machine<br />

guns were guarding <strong>the</strong> entrance to <strong>the</strong> alley.<br />

You were <strong>the</strong>n President of <strong>the</strong> Committee for <strong>the</strong> Defense of Human<br />

Rights. You needed courage. You needed physical courage, for prison awaited

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