DelVecchio Good M J, Good B J
Cult Med Psychiatry. 1988 Mar;12(1):43-63. doi: 10.1007/BF00047038.
This paper explores the social and cultural organization of Iranian emotional discourse and its transformation in post-revolutionary Iran. First, the Moharram dramas we participated in during field research are described, indicating how these performances organized a 'prototypical' view of the social order, the self, and the passions. Using Kapferer's distinction between "transcendental" and "transformative" rituals, we argue that these dramas were traditionally organized as "transcendental" rites. Second, data on grieving rituals and depressive illness among Iranians is introduced, focusing on the "transformative" qualities of mourning rites and suggesting an interpretation of depression as a failure of the "work of culture." Third, the appropriation of these symbolic forms of society, self, and the emotions by the current Iranian Islamic state and the role of the state in defining the meaning and legitimacy of emotions and their expression is analyzed.
本文探讨了伊朗情感话语的社会和文化组织及其在伊朗革命后的转变。首先，描述了我们在实地研究中参与的穆哈兰姆戏剧，指出这些表演如何构建了一种关于社会秩序、自我和情感的“原型”观点。运用卡普费雷尔对“先验”仪式和“变革性”仪式的区分，我们认为这些戏剧传统上被组织为“先验”仪式。其次，引入了关于伊朗人哀悼仪式和抑郁症的数据，重点关注哀悼仪式的“变革性”特质，并提出将抑郁症解释为“文化工作”失败的观点。第三，分析了当前伊朗伊斯兰国家对这些关于社会、自我和情感的象征形式的挪用，以及国家在界定情感及其表达的意义和合法性方面的作用。
