شی وارگی زنان در مناسبات فرهنگ قبیله ای در افغانستان (با تکیه بر رمان «نقش شکار آهو») (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
انسان در فرهنگ قبیله ای، بیشتر از هر فرهنگ دیگر، مورد تبعیض قرار می گیرد. روشن است که زنان در صف اول این قربانیان قرار دارند. در مناسبات چنین فرهنگی فرایند قربانی شدن، سیّال و دگرگون شونده است. شناوری موقعیت افراد، تشخیص مقصر اصلی را در سطح جامعه دشوار می کند و اگر نگوییم ناممکن، حداقل پژوهشگر را دچار مغالطه می سازد؛ چون مشکل در گزاره های فرهنگی است که به افراد هویت می بخشد و نقش قطب نما را بازی می کند. کالاشدگی در مناسبات فرهنگ قبیله ای، سویه های متفاوت دارد. گاه فرد در حد پدیده های مادی تنزل ماهیت پیدا کرده، بسان کالا، مبادله جنس به جنس می شود. گاه انباشته از عقده و انتقام بوده، در چنین وضعیتی تهی از منطق و استدلال است. منتقم پوک شده از عقلانیت، بسان باروت عمل می کند و کارکرد تخریبی دارد یا در خوش بینانه ترین حالت، کتمان واقعیت می کند. کتمان واقعیت، منتج به جعل هویت می شود. فرهنگ قبیله ای از وارونه سازی ارزش ها تغذیه می کند. رمان «نقش شکار آهو»، موضوعات بالا را در حوزه زنان بازتاب داده است. شخصیت های این رمان، دو خواهر هستند که در زنجیره مناسبات قبیله ای، محروم از حقوق انسانی شان شده اند. این نوشتار، تلاش کرده است تا نشان دهد زنان در افغانستان، پیش از آنکه قربانی نگرش مردسالارانه باشند، در میان چرخه باورهای قبیله ای محروم از حقوق اولیه شان می شوند.Depersonalization of Women in the Relations of Tribal Culture in Afghanistan (Based on the novel: The Role of Deer Hunting)
More than any other culture, tribal culture discriminates against people. It's obvious that women make up the majority of these victims. In these cross-cultural interactions, victimization is a dynamic and ever-evolving process. The researcher is misled by the floating status of individuals, which makes it difficult, if not impossible, to pinpoint the primary offender at the level of society. The cultural ideals that serve as a compass and a source of identity for individuals are the problem. Tribal culture has several strains of commodities. A person can occasionally be brought to the level of material things and treated as a commodity that can be traded for one thing or another. It can frequently be illogical and unreasonable because it is filled with confusion and retaliation. Without reason, the avenger behaves like explosives and serves a terrible purpose. In the best-case scenario, it conceals the truth, and falsifying one's identity is the result of concealing reality. The reversal of values is a source of energy for tribal culture. The aforementioned issues with women are addressed in the book "The Role of Deer Hunting." Two sisters who are denied their human rights due to the knot of tribal ties are the book's main protagonists. This article has attempted to demonstrate how women in Afghanistan are denied their fundamental rights before they become victims of patriarchal mindsets and tribal cycles.
Introduction
Since discussions about women's issues have only recently begun in Afghanistan, this paper seeks to highlight the terrible situation Afghan women face in traditional cultures. However, these infrequent and fleeting talks have failed to place women's issues at the center of the social crisis in Afghanistan; women's issues have occasionally been brought up in the background of conferences and political debates.
Due to the recent changes in Afghanistan, which have been routinely accompanied by conflict and bloodshed, women in this nation have been systematically denied access to their basic freedoms. In Afghanistan, people who excelled in battle now hold important positions. Women clearly participate the least in conflicts, and their prominence in the years following the war is significantly weakened by their absence from the fighting. This enables the issue of women in Afghanistan to be raised as a serious and neglected issue in the first place by providing the greatest context for it in cultural and academic discussions.
In the book "The Role of Deer Hunting," two sisters named Talisa and Nazbo illustrate the miserable lives of Afghan women. The terrible story of Talisa and Nazbo involves more than merely performing routine tasks. The suffering is doubled as a man rapes the two girls in a horrifying act as they begin to mature. Ahmad Khan makes the decision to compel Nazbo to wed her mute and deaf cousin. Talisa urges Ahmad Khan that she is willing to undertake the most difficult jobs in order to stop this from occurring. Talisa had been working hard, and she knew Nazbo would die in the first week. The child who was deaf and dumb didn't want a wife, but rather, it was the aunt who was actually looking for a maidservant. … Twenty-three people at one table. (Ghadiri, 2011: 21)
The decision to marry comes as the two sisters get older. However, it is interrupted at the very beginning, and it ends up being a wasted desire. A boy named Yarghal falls in love with Talisa, and he is also beloved by her. However, these two hearts will never reach each other. The nephew of Ahmad Khan, Yasin, makes a proposal to Nazbo, but she refuses.
The lack of affection between the two sisters does not put an end to the nightmare of misery. Its difficulties and horror are at their height in another scene, which leads to chaos. Ahmad Khan, the old man, rapes each sister separately. The presence of a female narrator in this book reflects the fact that the subjects it covers are among the accepted standards in many rural areas of Afghanistan.
1.1. research methodology
In this study, a descriptive-analytical methodology was employed. Since this article's sources are books, after gathering the necessary information, the materials are organized according to the titles, and the subject is then described and analyzed.
Discussion
When we address women in Afghanistan, we are discussing poverty, exclusion, and discrimination. In this nation, women are seen unfavorably by society. The prevailing perception is that women are imperfect. A woman is already a criminal before committing a crime, according to the one with a tribal mindset. They are not permitted to participate in social or political activities, nor are they allowed to work outside the home.
Women have been forced to remain in cells at the corner of houses due to discriminatory actions at the same time. Of course, there were many who managed to raise their voices in support of Afghan women from the depths of this desolation. One of these voices is found in the book "The Role of Deer Hunting."
Our concept of culture in this article is the same as Taylor's definition in order to comprehend the predominance of tribal culture. "It covers all of the behaviors and abilities that a person learns from the community at large, including knowledge, religion, art, law, ethics, and customs." (Ashuri, 2014: 47) Additionally, Antonio Gramsci's understanding of the hegemony of tribal culture might be applied in this context. "Cultural hegemony is a type of dominance and a concept used to describe one social group's cultural influence and dominance over another... "In cultural hegemony, the powerful class attempts to control all beliefs in order to make their way of life and religious foundations flow in the heart of society, while the minority's culture and identity correspond to their wishes; destroy." (Valizadeh et al, 2022: 539)
Conclusion
In a community with a tribal cultural identity, the female victim's attitude is explained in the book "The Role of Deer Hunting." Although Talisa and Nazbo are intended to be the victims of patriarchal culture, this book has a strong feminist tendency. However, accuracy in this book produces a different conclusion, and that is that the tribal society offers men and women as sacrifices. Women are undoubtedly the most at risk, yet men are not exempt.
The tribal culture is to blame for the ethnic conflict that Talisa and Nazbo are now suffering when Nazbo conceives a child with Ahmad Khan. She aborts the baby. Both Talisa and Nazbo have thus offered the baby as a sacrifice. It indicates that victimization has kept repeating itself. The causes of this cycle are dynamic and ever-changing. A person experiences both being a victim and not being a victim.
Man becomes a commodity as a result of this shifting of roles. In this situation, objectification extends beyond the position of a substance being replaced by a commodity for exchange. Even worse, it turns into a weapon of revenge that functions in place of gunpowder.
The novel's narrator is disillusioned and has given up on his goals. He has turned into a hopeless and irrational individual. His existence is now primarily a fiction, and the hardships he has faced have left him with a passive and inactive disposition.
There is no dialogue in the book. The novel's vocabulary is repetitive, and because there isn't much dialogue, it is difficult to understand what the other characters are thinking. There is just one omniscient narrator who speaks for everyone. In addition, it is dispersed and fragmented. The reader is unclear as to whether the other imaginary characters spoke and what impression of the story's atmosphere was conveyed to them. The lack of dialogue from the other fictional characters has hurt how well the work captures everyday social interactions in Afghanistan.
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