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- W2422023756 abstract "Folktales and Storytellers of Iran: Culture, Ethos, and Identity. By Erika Friedl. (London: I.B. Tauris & Co. Ltd., 2014. Pp. ix + 263, maps, story, acknowledgements, notes, introduction, bibliography, index. $90.00 hardback.)When I was asked to review Erika Friedl's Folktales and Storytellers of Iran I was in the midst of moving to Iran. Living in Iran now, I'm able to compare Friedl's insights into and analysis of Iranian society, which she based on the tales in her collection, with my own contemporary ethnographic observations.Friedl had been doing research in the Boir Ahmad area of Iran since 1965, working among the Luri-speaking tribal communities in the southwest, but since 2006 she has no longer been permitted to visit Iran. This eight-year hiatus, given the staggering rate of social change in Iran, dates some of her analyses, exposing the downside of the ethnographic present inherent in decontextuaiized tale studies.Her current book is based not only on her own research and collection of forty-five tales, mostly tape recorded between 1965 and 1975, but also selections from previous collections: Lorimer and Lorimer's Persian Tales (1919); Lama'e's Farhang-e âmiyâne-ye Boir Ahmadi va Kohgiluye {The Popular Culture of Boir Ahmadi and Kohgiluye, 1970); Amanolahi and Thackston's Tales from Luristan: Tales, Fables and Folk Poetry from the Lur of BalaGariva (1987); and Gahffair's Folktales from Kohgiluye and Boir Ahmad (2006). Using this eclectic assortment of tales Friedl then proceeds with a social and gender analysis by organizing the tales into groups according to themes: siblings, women, animals, plants, God, and extra-humans (such as peri, jinn, and various ghouls). This organizational scheme is FriedTs own, and to categorize in this way not only reveals her analytic predisposition, affecting the ultimate selection of tales, it disallows potential relays across categories which might have been productive.In the chapter on women's roles in the tales, Friedl suggests that that there are few roles other than unmarried, married, sisters, old women, and supernatural beings. Few if any women in the tales initiate action moving the story along. Rather, young girls may act or exhibit cleverness in a tale, yet once they are married they become completely passive. Married women are often deceitful towards their husbands, sexually untrustworthy, or wasteful of money and other resources. Old women are for the most part deceitful, tricky, and noisy in the tales. And whereas culturally siblings are expected to help and/or stand by each other, Friedl points out that the tales in fact show that there are often tensions and divisions which are contrary to social expectations, and therefore do not mirror normative behavior. The only women that have any agency according to Friedl are the peri, who are cast as lovely, perfect women and wives. But given that peri are powerful and often destructive in their actions, it would seem that these are not stories about female agency, but rather cautionary tales. …" @default.
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