Pushing Back the Night
By Melinda Barnhardt
Persian Mirrors: The Elusive Face of IranBy Elaine Sciolino
New York: The Free Press
New
York Times diplomatic correspondent Elaine Sciolino has chosen the mirror
as powerful organizing metaphor for her penetrating analysis of
post-revolutionary Iran twenty years after the end of the hostage
crisis, Persian Mirrors: The
Elusive Face of Iran. Her brilliant stroke has been to give the
mirror a post-revolutionary twist, developing associations which
illuminate the present, while leaving hanging in the balance uncertain,
yet still-real possibilities of continuity with the past.
The success of her analysis becomes apparent as she focuses the
metaphor on one segment of the society after another, demonstrating via
vivid first-hand accounts the distorted and inaccurate reflections
prevalent in Western views. In place of the customary monolithic,
rigidly-defined theocracy, she reveals an Iran consisting of many power
centers which compete and shift. Despite
the attempts of hard-liners to portray an orthodox and repressive
Islamic image in the mirror they hold up to the world, deeper
acquaintance with people discloses vibrant personal expression and
desire for freedom. Behind
closed doors -- and increasingly, in the public space -- debate wages
over the inherent contradictions in an ãIslamic Republicä -- between
Islam and democracy. ã...A
great battle is raging...ä she proclaims.
ãIt is a battle not over control of territory but for the soul
of a nation.ä I listened one evening
this past month as Ms. Sciolino told of her own difficulties in sorting
out the difference between distorted reflections and reality during
twenty yearsâ experience with Iran. (As a reporter still in her
twenties, she was on board the plane that brought Ayatollah Khomeini to
Iran in 1979.) The occasion
was her lecture sponsored by the Middle East Institute and the Asia
Society, in Washington, D.C. Because
of the hard-linersâ repression, she intimated, much of the struggle
takes place in inner sanctums and shadows. Despite this, she was determined not to use the word
ãveilä in her title -- so much a part of the
terrorists-and-black-chadors stereotype as to be an image of untruth.
One day during a visit to Reza Shahâs 1930s Marble Palace she
came upon the image that captured for her the real complexity of the
land: the thousands of tiny mosaic mirrors, also common in its
mosques and shrines. As she
relates in her book, ãThe glittering fragments, sometimes set at
angles to each other like facets on a jewel, reflect light and distort
images at the same time. In
Reza Shahâs reception room, we could not look in the mirrors and see
our faces whole; we saw them shattered in pieces.
For me the mirror-mosaics are emblematic of Iran... .ä
She goes on, ãIran has lured me and invited me in, over and
over, for twenty years. But
at the beginning of the twenty-first century, it is still the country of
the mirror-mosaics, distorting reality and reflecting only parts of
itself at any one time.ä The bookâs early
chapters on separate segments of the society function like the separate
fragments of the mirror-mosaic, each illuminating the respective
segmentâs hidden or partially concealed vitality. In ãGetting There,
Getting In,ä about the early years after the revolution, even the old
Inter-Continental Hotel, redecorated and renamed for the symbol of
martyrdom, the Laleh (or ãTulipä) International Hotel retains the
metal chargers and ashtrays with the Inter-Continental logo.
An unnamed waiter reveals a hidden cabinet full of dusty
Inter-Continental brandy snifters. ãJust in case...,ä he whispers.
In an ensuing chapter, people in effect are ãLeaving the
Islamic Republic at the Door,ä indulging in unauthorized activities
out of sight of the morals police. This and additional chapters contain
a thorough account of the lives of women -- based on countless personal
and private encounters. They
endure repression and depression. Their
suicide rate goes up. Yet
through numerous detailed portraits, many are shown countering
repression in remarkably creative ways: opening a home aerobics studio,
becoming more politicized than ever before, or turning a private home
into a public auditorium -- as did the beautiful and heroic singer Pari
Zanganeh. Flexibility and
improvisation in getting around the rules, and redrawing the lines
become the unwritten anti-rule in nearly every walk of life. The tension and contradiction prevalent throughout is
personified not least in the ãextraordinarily complex relationshipä
between Khatami and Khamenei -- the apparent tolerance and emphasis on
the rule of law of the former in seeming contrast with the authoritarian
character of the latter. (Here, again, she finds reality difficult to
discern -- or perhaps sensitive to describe if she wishes to retain
access as a reporter: ãAt
times they seemed to work together, one pursuing the cause of reform and
the other struggling to prevent factional conflicts from spinning out of
control.ä) However difficult the role
of Khatami to evaluate, Ms. Sciolino considers his 1997 election in a
landslide popular victory over the establishment-favored candidate a
signal of the peopleâs desire for a freer, more open approach.
The series of chapters entitled ãOpen Warfareä traces the
movement of the debate into the public arena, as ordinary people and the
press begin to act as though politics really matters.
(The first issue of Jameah appeared in January 1998.)
Yet the struggle to achieve democracy is confronted with
unexpected waves of brutality and violence carried out by the Islamic
Republicâs dark side. The
mirror dims, as the gains in openness and transparency are threatened,
decreased. Ms. Sciolino relates the dynamics of these events with a
texture and depth exceeding that of isolated articles in the Western
press.
Vivid renderings of the reformist mayor of Tehranâs trial,
the murders of Dariush and Parvaneh Foruhar and other dissidents, the
repression of the reformist press, the brutal treatment of students
during the July 1999 riots, and the conservative control of the judicial
system gradually build with masterful effect.
The reader is led to overwhelming recognition of the significance
of the bookâs cover: A night-time photograph of the entrance portal and reflecting
pool of the Imam Mosque in Isfahan.
The view of the former ãShah Mosque,ä its blue tiles familiar
by day, takes on a strangely haunting appearance in the ruddy dimness of
twilight (or is it dawn?). The
separate fragments of mosaic in its iwan are amplified by floodlight;
its reflection in the pool, blurred.
A great battle is indeed being waged.
Democratic steps forward -- such as the reformist majorities in
the February and May 2000 parliamentary elections -- are accompanied by
repressive steps back. Elaine
Sciolino says that she does not yet know how the battle will end. What she does know
provides room for hope. ãNight
is with child!,ä she quotes from the great Persian poet Hafez.
ãWhat will she bring to birth?ä
The young, born after the revolution, have dreams of the future
that do not include the sacrifices of martyrdom and war, and seem
destined to lead the drive for change.
(An elderly gentleman in attendance at the lecture who had been
in Iran the previous week nominated another group for this role.
The women of Iran, he said, want change, ãand they are not
going to stop.ä) Indeed,
while the great majority seem to desire change, no one appears to want
another revolution. The
distinctive trait of argumentative debate within the tradition of Shiite
Islam offers some reason for optimism.
And the repression, she says, is not complete:
ã...Iranian culture is simply too argumentative, too full of
escape hatches....ä Perhaps
even more important: her
encounters across the mirror-mosaic reveal a bond that transcends both
sides of the struggle: a
common love for Iran, as culture, as language, as home.
To achieve their desire, Iranâs people will have to come out
from behind their closed doors to an even greater extent than they
already have, with the goal of a government of ãtransparency,
coherence, and predictability.ä Whatever
the outcome, it will need to be accomplished on their own terms, in
their own way. Will an
Islamic Republic and the office of Supreme Leader exist ten years from
now? Elaine Sciolino
believes that it is impossible to predict the outcome. It is this reviewerâs hope that the Iranian people will define their own unique balance between public and private, allowing free and vital movement between the inner eye of citizensâ hearts and the wider expanse of democratic public discourse. Potentially, they could provide a model democracy for the Islamic world, as Ms. Sciolino suggests. They could at the same time hold up a mirror image to the West, demonstrating a positive use of inner reflection to energize the public sphere -- a phenomenon the outer-directed West often lacks.
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