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Jalal’s Angels of Deliverance and Destruction: Genealogies of Theo-politics, Sovereignty and Coloniality in Iran and Israel

Published online by Cambridge University Press:  27 August 2019

Eskandar Sadeghi-Boroujerdi  and
Yaacov Yadgar
Eskandar Sadeghi-Boroujerdi*
Affiliation:
Goldsmiths, University of London
Yaacov Yadgar
Affiliation:
St Anne's College, University of Oxford
*
*Corresponding author. E-mail: [email protected]
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Abstract

This article discusses the historical context of the famed dissident intellectual Jalal Al-e Ahmad’s (1923–69) travelogue documenting his visit to Israel in early 1963, posthumously titled Safar beh velayat-e ʿezraʾil (Journey to the Province of the Angel of Death), focusing on (1) the political and intellectual context and reception of his controversial essay, in particular the brief infatuation of Iranian anti-Soviet socialists in the League of Iranian Socialists with socialist Zionism; (2) Al-e Ahmad’s discussion of political sovereignty and theo-politics in modern Israel and the important insights and observations provided therein; and (3), finally, the shifting sands of Al-e Ahmad’s engagement with Israel and Zionism and their relation to how he understood the politics of anticolonialism in the context of modern Iran following the 1953 coup d’état, which overthrew the nationalist government of Mohammad Mosaddeq, the Shah’s “White Revolution” and the Arab–Israeli War of 1967. The development of his views from ones of curiosity, fascination and ambivalence to condemnation echo less a simplistic and psychologized “return to religion” or “quest for authenticity” than an integration of the category of coloniality in relation to a wider field of struggles then unfolding across the global South during the 1960s, and provided the basis for a critique of not only Iranian social democrats, but several leading lights of the French left.

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Articles
Information
Modern Intellectual History , Volume 18 , Issue 1 , March 2021 , pp. 223 - 247
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Copyright © Cambridge University Press 2019

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44 Interview with Dariush Ashuri.

45 Ashuri, “Safarnameh-ye Esraʾil,” 122.

46 Ibid., 123.

47 Ibid., 132.

48 Qom also carries the connotations of family, nation, race, and ethnicity. Ibid., 126.

49 Ibid., 126.

50 Ibid., 129.

51 Maleki, “Didari az arz-e mowʿud,” 29.

52 Ashuri, “Safarnameh-ye Esraʾil,” 130.

53 Ibid., 130.

54 Ibid., 131.

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58 Al-e Ahmad, The Israeli Republic, Loc 601–6; Al-e Ahmad, Safar beh velayat-e ʿezraʾil, 74.

59 The New York Times’s review of the novel is revealing in this regard and in its reservations regarding Koestler's partisanship in favor of the Zionist settler enterprise: “there is never a time when he questions the right of his people to dominate the land in which the Arabs are and have long been in a majority.” The same can be said for Maleki and Ashuri's travelogues. Richard Watts Jr, “Koestler's Novel of Zionism,” New York Times, 3 Nov. 1946.

60 This has been detailed by Samuel Thrope in his introduction to the English translation of Al-e Ahmad's travelogue, The Israeli Republic.

61 Hamid Dabashi in his classic volume Theology of Discontent has cast doubt on the authenticity of the final chapter of Safar beh velayat-e ʿezraʾil. Dabashi, Theology of Discontent, 69. There does not appear to be much by way of concrete evidence for these doubts, and despite not being able to locate the original, Dariush Ashuri recounted his memory of the article's publication following the 1967 war. Furthermore, Al-e Ahmad's wife Simin Daneshvar never publicly repudiated it. Finally, the article's denunication of the Israeli state as an agent of Western imperialism is in keeping with the rhetoric prevailing on the Arab left during this period, and, as we argue below, the difference between the two essays should not be overstated or exaggerated. What can be said, however, is that the title of the posthumously published book was certainly not of Al-e Ahmad's choosing. Interview with Dariush Ashuri.

62 Al-e Ahmad, Safar beh velayat-e ʿezraʾil, 41.

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83 In light with this idea of theo-sovereignty, Al-e Ahmad mentions the trial of Adolf Eichmann, which had been convened only a couple of years prior to his visit. In certain respects, he appears to echo the conception of justice held by the special tribunal of the Jerusalem District Court famously described by Hannah Arendt, namely that “only a Jewish court could render justice to Jews, and that it was the business of Jews to sit in judgment on their enemies.” Arendt, Hannah, Eichmann in Jerusalem: A Report on the Banality of Evil (New York, 1977), 7Google Scholar. Al-e Ahmad, Safar beh velayat-e ʿezraʾil, 48.

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88 Masalha, The Palestine Nakba, chapt. 5.

89 Al-e Ahmad, The Israeli Republic, Loc 397; Al-e Ahmad, Safar beh velayat-e ʿezraʾil, 51.

90 Al-e Ahmad, The Israeli Republic, Loc 662–3; Al-e Ahmad, Safar beh velayat-e ʿezraʾil, 79.

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92 The influence of Sartre's Anti-Semite and Jew (1948), but more likely his famed preface to Frantz's Fanon's The Wretched of the Earth (1961) as well as the work itself published a couple of years earlier, in addition to Albert Memmi's The Colonizer and the Colonized (1957) are palpable. Sartre, Jean-Paul, Anti-Semite and Jew: An Exploration of the Etiology of Hate, trans. Becker, George J. (New York, 1948)Google Scholar. Fanon, Frantz, The Wretched of the Earth (New York, 2004)Google Scholar. Memmi, Albert, The Colonizer and the Colonized, trans. Greenfeld, Howard (London and New York, 2003)Google Scholar. According to Ali Rahnema, Al-e Ahmad charged ʿAli Shariʿati with translating Memmi's classic work, but he was unable to finish it “apparently because it was too difficult.” The French-trained leftist historian Homa Nateq would eventually translate it. Rahnema, Ali, An Islamic Utopian: A Political Biography of Ali Shariʿati (London, 1998), 190–91Google Scholar.

93 Zia-Ebrahimi, Reza, The Emergence of Iranian Nationalism: Race and the Politics of Dislocation (New York, 2016), 60Google Scholar. Al-e Ahmad was familiar with the writings of Mirza Aqa Khan Kirmani and alludes to his Three Letters to Jalal al-Dowleh in Ahmad, Jalal Al-e, Occidentosis: A Plague from the West, trans. Campbell, R., Introduction by Algar, Hamid (Berkeley, 1984), Loc 933Google Scholar.

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96 Thrope translates ʿajam as “barbarian” and rafezi as “sectarian.” The former is generally understood as a racial pejorative, meaning those whose mother tongue is not Arabic. We have amended the translation in the case of rafezi, a well-known sectarian denigration used in reference to Shiʿi Muslims and their rejection of the leadership of the first three caliphs, Abu Bakr, Umar and Uthman. Al-e Ahmad, The Israeli Republic, 461–2; Al-e Ahmad, Safar beh velayat-e ʿezraʾil, 59.

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102 Al-e Ahmad, The Israeli Republic, Loc 714; Al-e Ahmad, Safar beh velayat-e ʿezraʾil, 84.

103 Al-e Ahmad, The Israeli Republic, Loc 676–8; Al-e Ahmad, Safar beh velayat-e ʿezraʾil, 79–80.

104 Afshin Matin-Asgari rightly argues that despite his lifelong respect and admiration for Maleki, Al-e Ahmad rejected his “total identification with European cultural models.” Matin-Asgari, Afshin, Both Eastern and Western: An Intellectual History of Iranian Modernity (Cambridge and New York, 2018), 187CrossRefGoogle Scholar.

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107 Though biographical information of this sort can hardly be said to be irrelevant, it would be a mistake to reduce the political dimension of Al-e Ahmad's positions to such. Even Simin Daneshvar does this on occasion in her writings about him. Daneshvar, Simin, Ghorub-e Jalal (Tehran, 1360 (1982)), 6Google Scholar.

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113 Al-e Ahmad, The Israeli Republic, Loc 755; Al-e Ahmad, Safar beh velayat-e ʿezraʾil, 88-89.

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118 Al-e Ahmad, The Israeli Republic, Loc 892.

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123 Amy Allen has recently sought to critique how teleological-cum-normative commitments of this kind continue to shape and inform European critical theory. Allen, Amy, The End of Progress: Decolonizing the Normative Foundations of Critical Theory (New York, 2016), 3CrossRefGoogle Scholar.

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