Hamsa. Journal of Judaic and Islamic Studies 2 (2015): 1-13
Becoming Iranian: The Iranian Jewish Negotiation of
Impurity Out of the Mahaleh and In Exile as represented
in literary texts by exiled Iranian Jewish women
Jennifer Langer
SOAS Centre for Gender Studies
Director of Exiled Writers Ink
1
Resumo:
Neste artigo analiso a questão de alienação e de pertença relativas à permanente projeção da
noção de impureza sobre os judeus do Irão, durante o reinado de Mohammad Reza Shah, tal
como surge representado na memória cultural de textos literários contemporâneos, da autoria
de mulheres judias iranianas exiladas. Discuto, além disso, a mudança dos protagonistas
relativamente à questão da impureza ou najes, que se verifica no seu novo espaço de exílio. Os
indivíduos que fugiram do Irão, antes, durante e depois da revolução islâmica de 1979, eram
membros da comunidade judaica aí estabelecida há 2.700 anos. Viveram durante o reinado de
Mohammed Reza Shah e na sociedade muçulmana shi’ita, num contexto de transformação do
estado e das ideologias religiosas, até 1989, quando fugiram para a América e para a Bélgica.
Os textos literários são espaços de resistência e de negação, representando o desejo inato
dessas mulheres em serem vistas como iranianas, numa reação à perceção da sua rejeição
como judias.
Palavras-chave: Irão, judeus, Shi’a, impureza, pertença
Abstract:
In this paper I examine the question of alienation and belonging in relation to the continued
projection of impurity on the Jews of Iran outside the mahaleh, during the reign of
Mohammad Reza Shah as it arises in the representation of cultural memory in contemporary
literary texts by exiled Iranian Jewish women. In addition I discuss the protagonists’ shift
regarding impurity or najes that occurs in their new exilic space. The subjects, who fled from
Iran before, during and after the 1979 Islamic Revolution, were members of the Jewish
community established in Iran for 2,700 years. They lived in Shi’a Muslim society in the context
of shifting state and religious ideologies during Mohammed Reza Shah’s reign and the
Revolutionary and post-Revolutionary periods up to 1989 when they fled to America and
Belgium. The literary texts are sites of resistance and denial and represent the innate desire of
the Iranian Jewish women to be seen as belonging to Iran whilst resisting their rejection as
Jews.
Key Words: Iran, Jews, Shi’a, impurity, belonging
1
www.exiledwriters.co.uk
Hamsa. Journal of Judaic and Islamic Studies 2 (2015): 1-13
2
The protagonists in the memoir Wedding Song by Farideh Goldin and the novel Moonlight
on the Avenue of Faith by Gina Nahai initially live in the
mahaleh where Jews traditionally lived
because they were forbidden from associating with others, facing severe restrictions. Because
of the fundamental importance of the Shi’a Islamic concepts of taharat (purity) and nejasat
(impurity) non-believers such as Jews, were considered impure so that any contact with them
or objects touched by them required the ritualistic act of purification. Sarshar suggests that the
mahaleh represents a long history of discrimination, marginalisation and disenfranchisement
that began with the Safavid Dynasty
2
. In Wedding Song the inhabitants’ fear permeates their
lives and unmitigated verbal abuse by the Muslims humiliates them, causing shame and
constituting a potent wound. Farideh conveys the Jews’ constant struggle against the
interiorisation of humiliation, shame and powerlessness. Shopkeepers forbid their fruit to be
touched by Jews because Muslims would refuse to buy it but the Jews feel unable to protest
(WS: 123). Farideh and her grandmother are abused when they refuse to make a purchase in
the market: ‘Cheap Jews! The shopkeeper screamed at us. People turned around and stared. A
few laughed’ (ibid: 96). The continuous trauma is due to the fact that Shi’a Muslims perceive
them as symbols of religious impurity The trauma of anti-Semitism in the mahaleh stems from
Jewish experiences of the present, as well as from narratives and the silences of those who
were past victims so that individual and collective wounds are temporally connected. Jewish
silence in response to the Muslim accusation of Jewish guilt because of alleged Jewish impurity
is represented in the literary texts. The protagonists eventually move out of the mahaleh to
live in mainstream space amongst the Muslim majority.
Under Reza Shah (r.1925-1941) Jews began leaving the mahaleh yet it is apparent that
Jewish belonging was still problematic under Mohammad Reza Shah (r.1941-1979) as they
continued to be considered ritually impure by conservative Shi’a Muslims
3
. The belief in the
impure Jew had deep roots that could not be instantly eradicated
4
. Historians concur that the
ritual impurity status imposed by Shi’ite Islam on the Jews has affected Iranians permanently
in the form of anti-Jewish sentiment
5
.
Out of the Mahaleh
My objective is to explore whether a tension exists in and between the Jewish desire to
belong to the Iranian nation and the trauma of fear or perpetration of overt or covert anti-
Semitism because of the Shi’a notion of the impure Jew. I set the discussion within the
parameters of theories of shame and Jewish self-hatred in order to assess the ways in which
the varying degrees of attempted assimilation represented in the literary texts, conform to or
resist the theories. Further, I examine the ways in which trauma, gender and class are
intertwined in the Jewish attempt to claim belonging to the Iranian nation.
A radical shift is represented in the Jewish relationship to the Muslims out of the mahaleh
in Muslim mainstream space. Some protagonists in the novel Caspian Rain by Gina Nahai
consider that the Shah has granted them freedom from being despised and inferior and that
they are more accepted and welcomed by the Iranian nation than at any other period in
history (CR: 137; MO: 52). Yet, given the explicit trauma of persistent oppression in the
mahaleh which is an individual and collective wound, for most Jews fear and mistrust are
intrinsic to interacting with Muslims resulting in the new space being an unstable, liminal
2
Hooshang Ebrami, “The Impure Jew”, in Houman Sarshar, ed., Esther's Children: A Portrait of Iranian
Jews, Beverly Hills, Calif. and Philadelphia, The Center for Iranian Jewish Oral History and The Graduate
Society Foundation, in association with the Jewish Publication Society, 2002, p. 104.
3
Robert Wistrich, A Lethal Obsession: Anti-Semitism from Antiquity to the Global Jihad, New York,
Random House, 2010, p. 839.
4
Hooshang Ebrami, “The Impure Jew”..., p. 102.
5
David Yeroushalmi, The Jews of Iran in the Nineteenth Century, Leiden, Brill, 2009, p. Xxxii.