نقد تطبیقی اشعار میرزاده عشقی و حافظ ابرهیم براساس نظریه تاریخ‌گرایی نوین

Abstract

Introdaction:

In the 19th century, as Iran''s relations with Western countries expanded, Iranian elites and intellectuals began to compare the governance styles in Iran with those in European countries, and contemplated the necessity for changes in Iran''s political system. By introducing concepts such as constitutional law, the council, the Constitutional Revolution, and the courthouse, they sought to raise awareness among the masses regarding social freedoms. A similar experience can be observed in the modern history of Egypt. The connection between Egyptians and the West, which began with Napoleon''s invasion of Egypt in 1798, gradually expanded and provided them with an opportunity to become familiar with Western achievements and advancements.
   Seyyed Mohammad Reza Kurdistani, known as Mirzaadeh Eshghi, is one of the poets of the modernist and reformist era in Iran. Hafez Ibrahim (1872-1932), as described by Mohammad Esmail Kani, dedicated his life and poetry to the struggle against the oppression, tyranny, and colonialism that engulfed the Arab world (see: Ibrahim, 1987: 9). According to this researcher, contemplating Hafez’s poetry involves studying the long dark history and the bitter struggles of Egypt and the entire Arab world during that challenging period (Ibid). Therefore, parts of Hafez''s poetry, especially his political and social verses, reflect a historical period in Egypt and the Arab lands that, despite the dominance of oppression, tyranny, despotism, and colonialism, became a source of pride for him and other Egyptians, highlighting their resilience and strength in enduring the hardships of that era. This article aims to address the following research questions:

How is the interpretation of events, which is significant from the perspective of modern historians, reflected in the poetry of Eshghi and Ibrahim?
2. Which discourse do Eshghi and Ibrahim represent in their time, and how has their identity influenced their engagement with historical texts?
3. What is the perspective of Eshghi and Ibrahim regarding the position of power and its circulation among different social classes?
4. To what extent does the reflection of historical events in the poetry of Eshghi and Ibrahim align with the beliefs of modern historians concerning the nonlinearity of history?


Methodology

Given the similar approach of the two poets in addressing the historical events of their time, this research employs a descriptive-analytical method, in line with the approach of modern historiographic critics, to explore the reflection of the Constitutional Revolution in the poetry of Mirzaadeh Eshghi and the reflection of political and social events in Egypt in the poetry of Hafez Ibrahim. Modern historians argue that there is no unified and cohesive definition of historical events; rather, everything is merely a dynamic and unstable interaction of discourses that analysts can evaluate.Furthermore, as modern historians consider the influence of cultural beliefs and experiences of historians and authors on their works as inevitable, this study discusses how the thoughts and perspectives of Eshghi and Hafez Ibrahim shape their portrayal of these events. This will allow us to highlight the similarities and differences in the viewpoints of the two poets in this domain. One of the functions of comparative literature is to examine the similarities and differences between poets addressing  a common theme.
 
 
 

Discussion

Modern historians view texts as based on various interpretations rather than established facts. They argue that there are two meanings for the word "history": 1. past events, and 2. a narrative account of past events. They contend that since history is always narrated, the first meaning is essentially absent (Selden and Widdowson, 1998: 206).
   Mirzaadeh Eshghi has produced various poems and writings, some in different poetic forms and others in prose, such as articles published in newspapers and plays. However, a common feature among them is the subject matter. Eshghi''s themes often revolve around social concerns, political freedoms, and the fight against administrative corruption and the incompetence of those in power in his country. Hafez Ibrahim, likewise, has poems and writings in which he depicts the tumultuous and eventful history of Egypt through words, often in a candid and explicit manner but frequently employing humor, satire, and mockery. The titles, names, figures, events, and themes in his poetry are closely tied to the historical personalities and events of his time. He is a poet of relationships, and thus in his political and social poetry—such as those reflecting on the Denshawai incident, the reception of Lord Cromer, "My Complaint, Egypt, Under Occupation," "Farewell, Lord Cromer," and the reception of Sir Gorst—he addresses significant aspects of modern Egyptian history. This includes the occupation of Egypt by the British in 1882, the subsequent interference in Egyptian affairs, the occurrence of World War I and its impacts on Egypt, the end of the Ottoman rule in Egypt in 1914, the beginning of the monarchy in Egypt, and ultimately the 1919 Revolution leading to Egypt''s independence and the withdrawal of the British.Both poets therefore illustrate how the historical narratives they create are shaped by their contemporary socio-political contexts, reflecting their respective struggles against oppression and their aspirations for liberty and justice. Through their works, they not only document the events of their times but also provide critical perspectives that resonate with the sentiments of their societies.
 
4.Conclusion
Eshghi and Ibrahim, by narrating various social and political discourses of their time, have demonstrated the concept of "dynamic and unstable discourses and the absence of a unified spirit of the era," as believed by modern historians, exists within their texts. Eshghi highlights the failures of the Constitutional Movement and the regression of the country towards absolute kingship, while Hafez Ibrahim recounts various revolutions in Egypt aimed at severing foreign control over the nation. Together, they illustrate the "non-linearity of history and the lack of progressive movement" in the social movements of their respective countries.
   The differing narratives of these two poets regarding the events of their times affirm the principle that "history is not grounded in established facts but relies on various interpretations.    "Through their works, they strive to raise awareness among the masses, urging them to take action and be active participants in the social and political spheres. They reveal that, as believed by modern historians, "power is not confined to a single individual or social class," and its circulation hinges on the engagement and actions of diverse segments of society.
Additionally, in various poems, they reflect the influence and interaction of individuals and discourses within their communities, indicating that, as new historicists argue, individual identity is shaped by the environment and surrounding discourses. In doing so, both Eshghi and Ibrahim not only document historical events but also contribute to the ongoing dialogue around identity, power, and social change in their respective societies. Their poetry stands as a testament to the resilience and struggles of people yearning for freedom and justice, offering a rich field for further exploration in the context of comparative literature and social history.
Eshghi and Ibrahim each have their own distinctive approach to interpreting the events of their time. They critique the prevailing discourse and describe and, when necessary, criticize the counter-discourses that existed during their era. They represent a critical voice of their time, challenging the dominant discourse by comparing their societies to more advanced ones in terms of human rights, freedom, and justice.Despite the tumultuous environment of their times characterized by manipulation and deflection, both poets managed to maintain a degree of their independent individual identities relative to the ruling powers. However, they were also significantly influenced, sometimes in unqualified or non-expert ways, by certain prevailing currents. For instance, Eshghi often opposes religious figures and clerics—despite some having a history of advocating for freedom—with a certain level of bias, influenced by contemporary ideological currents. Both Eshghi and Ibrahim recognize the circulation of power and the role of various social classes in governance. In their poetry, they strive to inspire and motivate the masses to resist despotism and, at times, condemn the passivity of the people.
   As modern historians contend, Eshghi and Ibrahim, by reinterpreting the political events of their times and their regressions, engage in readings that embody the non-linearity of history in Iran and Egypt. Through their works, they elucidate how historical narratives are shaped by social dynamics and encourage a critical awareness of the necessity for active engagement in the political sphere, emphasizing the importance of collective agency in the face of oppression. Their poetry serves not only as a reflection of their time but also as a call to action and a challenge to the status quo, inviting readers to question and engage with the ongoing struggles for freedom and justice.