Jalal Al-e-Ahmad
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Jalāl Āl-e-Ahmad جلال آلاحمد | |
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| Born | 2 December 1923 |
| Died | 9 September 1969 (aged 45) |
| Occupations | Writer, social and political critic |
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| Spouse | Simin Daneshvar (1950−1969, his death) |
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Seyyed Jalāl Āl-e-Ahmad (Persian: جلال آلاحمد; December 2, 1923 – September 9, 1969) was a prominent Iranian novelist, short-story writer, translator, philosopher,[1] socio-political critic, sociologist,[2] as well as an anthropologist who was "one of the earliest and most prominent of contemporary Iranian ethnographers".[3] He popularized the term gharbzadegi – variously translated in English as "westernstruck", "westoxification", and "Occidentosis" – [4] producing a holistic ideological critique of the West "which combined strong themes of Frantz Fanon and Marx".[5]
Personal life
Jalal was born in Tehran, into a religious family – his father was a cleric – "originally from the village of Aurazan in the Taliqan district bordering Mazandaran in northern Iran, and in due time Jalal was to travel there, exerting himself actively for the welfare of the villagers and devoting to them the first of his anthropological monographs".[6] He was a cousin of Mahmoud Taleghani.[7] After elementary school Al-e-Ahmad was sent to earn a living in the Tehran bazaar, but also attended Marvi Madreseh for a religious education, and without his father's permission, night classes at the Dar ul-Fonun. He went to Seminary of Najaf in 1944 but returned home very quickly.[8] He became "acquainted with the speech and words of Ahmad Kasravi" and was unable to commit to the clerical career his father and brother had hoped he would take, describing it as "a snare in the shape of a cloak and an aba."[9] He describes his family as religious in an autobiographical sketch written in 1967.[10]
In 1946 he earned an M.A. in Persian literature from Tehran Teachers College[11] and became a teacher, at the same time making a sharp break with his religious family that left him "completely on his own resources."[12] He pursued academic studies further and enrolled in a doctoral program of Persian literature at Tehran University but quit before he had defended his dissertation in 1951.[13] In 1950, he married Simin Daneshvar, a well-known Persian novelist. Jalal and Simin were infertile, a topic that was reflected in some of Jalal's works.
He died in Asalem, a rural region in the north of Iran, inside a cottage which was built almost entirely by himself. He was buried in the Firouzabadi Mosque in Ray, Iran.[14] According to rumors he was poisoned by SAVAK, but this was vehemently contradicted by his wife, who confirmed the official cause of death, pulmonary embolism due to alcohol and nicotine abuse.[15][16]
In 2010, the Tehran Cultural Heritage, Tourism, and Handicrafts Department bought the house in which both Jalal Al-e Ahmad and his brother Shams were born and lived.[17]
Political life
Gharbzadegi: "Westoxification"
Al-e-Ahmad is perhaps most famous for using the term gharbzadegi, originally coined by Ahmad Fardid and variously translated in English as weststruckness, westoxification and occidentosis - in a book by the same name Occidentosis: A Plague from the West, self-published by Al-e Ahmad in Iran in 1962. In the book Al-e-Ahmad developed a "stinging critique of Western technology and by implication of Western 'civilization' itself". He argued that the decline of traditional Iranian industries such as carpet weaving was the beginning of Western "economic and existential victories over the East."[4] His criticism of Western technology and mechanization was influenced, through Ahmad Fardid, by Heidegger, and he also considered Jean-Paul Sartre as another seminal philosophical influence.[18] There was also Ernst Jünger, to whom Jalal ascribes a major part in the genealogy of his famous book, and he goes on to say "Junger and I were both exploring more or less the same subject, but from two viewpoints. We were addressing the same question, but in two languages."[19] Throughout the twelve chapters of the essay, Al-e Ahmad defines gharbzadegi as a contagious disease, lists its initial symptoms and details its etiology, diagnoses local patients, offers a prognosis for patients in other localities, and consults with other specialists to suggest a rather hazy antidote.[20]
His message was embraced by the Ayatollah Khomeini, who wrote in 1971 that
and became part of the ideology of the 1979 Iranian Revolution, which emphasized nationalization of industry, independence in all areas of life from both the Soviet and the Western world, and "self-sufficiency" in economics. He was also one of the main influences of Ahmadinejad.[22]
Discourse of authenticity
Ali Mirsepasi believes that Al-e Ahmad is concerned with the discourse of authenticity along with Shariati. According to Mirsepasi, Jalal extended his critiques of the hegemonic power of the West. The critique is centered on the concept of westoxication. Al-e Ahmad attacks secular intellectuals with the concept. He believes that the intellectuals could not construct effectively an authentically Iranian modernity. On this occasion, he posed the concept of “return” to an Islamic culture which is authentic at the same time. Al-e Ahmad believed that to avoid the homogenizing and alienating forces of modernity, it is necessary to return to the roots of Islamic culture. In fact, Al Ahmad wanted to reimagine modernity with Iranian-Islamic tradition.[23]
Political activism
Al-e-Ahmad joined the communist Tudeh Party along with his mentor Khalil Maleki shortly after World War II. They "were too independent for the party" and resigned in protest over the lack of democracy and the "nakedly pro-Soviet" support for Soviet demands for oil concession and occupation of Iranian Azerbaijan. They formed an alternative party the Socialist Society of the Iranian Masses in January 1948 but disbanded it a few days later when Radio Moscow attacked it, unwilling to publicly oppose "what they considered the world's most progressive nations." Nonetheless, the dissent of Al-e-Ahmad and Maleki marked "the end of the near hegemony of the party over intellectual life."[24]
He later helped found the pro-Mossadegh Tudeh Party, one of the component parties of the National Front, and then in 1952 a new party called the Third Force. Following the 1953 Iranian coup d'état Al-e-Ahmad was imprisoned for several years and "so completely lost faith in party politics" that he signed a letter of repentance published in an Iranian newspaper declaring that he had "resigned from the Third Force, and completely abandoned politics."[25] However, he remained a part of the Third Force political group, attending its meetings, and continuing to follow the political mentorship of Khalil Maleki until their deaths in 1969. In 1963, visited Israel for two weeks, and in his account of his trip stated that the fusion of the religious and the secular he discerned in Israel afforded a potential model for the state of Iran.[26] Despite his relationship with the secular Third Force group, Al-e-Ahmad became more sympathetic to the need for religious leadership in the transformation of Iranian politics, especially after the rise of Ayatollah Khomeini in 1963.[27]
Literary life
Al-e-Ahmad used a colloquial style in prose. In this sense, he is a follower of avant-garde Persian novelists like Mohammad-Ali Jamalzadeh. Since the subjects of his works (novels, essays, travelogues, and ethnographic monographs) are usually cultural, social, and political issues, symbolic representations and sarcastic expressions are regular patterns in his books. A distinct characteristic of his writings is his honest examination of subjects, regardless of possible reactions from political, social, or religious powers.
On the invitation of Richard Nelson Frye, Al-e-Ahmad spent a summer at Harvard University, as part of a Distinguished Visiting Fellowship program established by Henry Kissinger for supporting promising Iranian intellectuals.[28]
Al-e-Ahmad rigorously supported Nima Yushij (father of modern Persian poetry) and had an important role in the acceptance of Nima's revolutionary style.
In "a short but prolific career", his writings "came to fill over thirty-five volumes."[29]
Novels and novellas
- The School Principal
- By the Pen
- The Tale of Beehives
- The Cursing of the Land
- A Stone upon a Grave
Many of his novels, including the first two in the list above, have been translated into English.
Short stories
- "The setar"
- "Of our suffering"
- "Someone else's child"
- "Pink nail-polish"
- "The Chinese flower pot"
- "The postman"
- "The treasure"
- "The Pilgrimage"
- "Sin"
Critical essays
- Gharbzadegī
- "Seven essays"
- "Hurried investigations"
Monographs
Jalal traveled to far-off, usually poor, regions of Iran and tried to document their life, culture, and problems. Some of these monographs are:
- "Owrazan"
- "Tat people of Block-e-Zahra"
- "Kharg Island, the unique pearl of the Persian Gulf"
Travelogues
- Khasī dar Mīqāt
- A Journey to Russia
- A Journey to Europe
- A Journey to the Land of Israel[30] ("The land of Azrael"[15])
- A Journey to America
Translations
- The Gambler by Fyodor Dostoyevsky
- L'Etranger by Albert Camus
- Les mains sales by Jean-Paul Sartre
- Return from the U.S.S.R. by André Gide
- Rhinoceros by Eugène Ionesco
Jalal Al-e Ahmad Literary Award
The Jalal Al-e Ahmad Literary Award is an Iranian literary award presented yearly since 2008. Every year, an award is given to the best Iranian authors on the birthday of Jalal Al-e Ahmad. The top winner receives 110 Bahar Azadi gold coins (about $33,000), making it Iran's most lucrative literary award.[31] In some years there is no top winner, other notables receive up to 25 gold coins. Categories include "Novel", "Short story", "Literary criticism" and "History and documentations".[32] The award was confirmed by the Supreme Cultural Revolution Council in 2005,[32] the first award was presented in 2008.
See also
References
- Sena Karasipahi, Muslims in Modern Turkey: Kemalism, Modernism and the Revolt of the Islamic Intellectuals, I.B.Tauris (2008), p. 177
- William O. Beeman, The Great Satan Vs. the Mad Mullahs: How the United States and Iran Demonize Each Other, University of Chicago Press (2008), p. 181
- Nematollah Fazeli, "Politics of Culture in Iran", Routledge (2006), p. 114
- Brumberg, Reinventing Khomeini: The Struggle for Reform in Iran, University of Chicago Press, 2001, p.65
- Emory C. Bogle, Islam: Origin and Belief, University of Texas Press (1998), p. 124
- Hamid Algar, "Introduction" in Jalal Al-e Ahmad, Occidentosis: A Plague From the West, Mizan Press (1984), p. 31
- 8 September 2016. "All written relics of Jalal / the author who is not tired of writing". Tasnim. Retrieved 20 September 2016.
- Ali Rahnema (3 March 2016). Shi'i Reformation in Iran: The Life and Theology of Shari'at Sangelaji. Routledge. p. 54. ISBN 9781317055334.
- Mottahedeh, Roy, The Mantle of the Prophet: Religion and Politics in Iran, One World, Oxford, 1985, 2000, p.288
- J. W. Clinton. "ĀL-E AḤMAD, JALĀL". Encyclopædia Iranica. Retrieved 11 September 2016.
- Boroujerdi, Mehrzad. Iranian Intellectuals and the West: The Tormented Triumph of Nativism. 1996. p.187
- Mottahedeh, Roy, The Mantle of the Prophet: Religion and Politics in Iran, One World, Oxford, 1985, 2000, p.289
- Boroujerdi, Mehrzad. Iranian Intellectuals and the West: The Tormented Triumph of Nativism. 1996. p.65
- "Photograph of Jalal Al-e-Ahmad's grave". Mehr News Agency. 9 December 2010.
- "Jalal Al Ahmad". Iran Chamber society. Retrieved 22 September 2016.
- Iraj Bashiri. "Al-i Ahmad, Jalal". angelfire. Retrieved 22 September 2016.
- Al-e Ahmad patrimony in Tehran obtained Archived October 13, 2012, at the Wayback Machine
- Mehrzad Boroujerdi, Iranian Intellectuals and the West: The Tormented Triumph of Nativism, Syracuse University Press (1996), pp. 68-69
- Jalal Al-e Ahmad, Occidentosis: A Plague From the West, Mizan Press (1984), p. 25
- Hendelman-Baavur, Liora, "The Odyssey of Jalal Al-Ahmad's Gharbzadegi - Five Decades After," in Kamran Talattof ed., Persian Language, Literature and Culture: New Leaves, Fresh Looks (London and NY: Routledge, 2015), pp. 258-286. ISBN 9781138826212
- "Message to the Pilgrims" (Message sent to Iranian pilgrims on Hajj in Saudi Arabia from Khomeini in exile in Najaf) February 6, 1971, Islam and Revolution: Writings and Declarations of Imam Khomeini, (1981), p.195
- Avideh Mayville, "The Religious Ideology of Reform in Iran" in J. Harold Ellens (ed.), Winning Revolutions: The Psychosocial Dynamics of Revolts for Freedom, Fairness, and Rights [3 volumes], ABC-CLIO (2013), p. 311
- Ali Mirsepasi (2000). intellectual discourse and the politics of modernization. Cambridge University. p. 96. ISBN 0521650003.
- Mottahedeh, Roy, The Mantle of the Prophet: Religion and Politics in Iran, One World, Oxford, 1985, 2000, p.290
- Mottahedeh, Roy, The Mantle of the Prophet: Religion and Politics in Iran, One World, Oxford, 1985, 2000, p.291
- Adam Shatz, 'Israel's Putinisation,' The London Review of Books Vol. 38 No. 4 · 18 February 2016 pages 11-12.
- "Homa Katouzian on Khalil Maleki | Part 2: Debunking Conspiracy Theory - Tehran Bureau". PBS. 16 April 2012. Retrieved 26 September 2013.
- Frye, Richard Nelson (2005). Greater Iran: A 20th-century Odyssey. University of Michigan. p. 103. ISBN 9781568592893.
- Dr Stephanie Cronin, Reformers and Revolutionaries in Modern Iran: New Perspectives on the Iranian Left, Routledge (2013), p. 269
- Al-e Ahmad, Jalal. "The Israeli Republic". Restless Books. Archived from the original on 9 January 2014.
- " “War Road” author not surprised over lucrative Jalal award" Archived 2011-11-27 at the Wayback Machine, Tehran Times, November 20, 2011.
- "5000 works compete in 4th Jalal Al-e Ahmad Award" Archived 2012-04-07 at the Wayback Machine, Iran Radio Culture, IRIB World Service, August 17, 2011.
External links
- Al-i Ahmad, Jalal A biography by Iraj Bashiri, University of Minnesota.
- 1923 births
- 1969 deaths
- Iranian male novelists
- Iranian male short story writers
- Iranian travel writers
- Iranian sociologists
- Iranian anthropologists
- Politicians from Tehran
- 20th-century Iranian novelists
- 20th-century Iranian short story writers
- Toilers Party of the Iranian Nation politicians
- Tudeh Party of Iran members
- Third Force (Iran) politicians
- League of Iranian Socialists politicians
- 20th-century Iranian male writers
- Iranian Writers Association members
- 20th-century anthropologists
- 20th-century Iranian philosophers
Iranian socialists
ジャラール・アーレ・アフマド
ジャラール・アーレ・アフマド (ペルシア語: جلال آلاحمد、1923年12月2日 – 1969年9月9日) は、イランの作家、社会思想家。
テヘランの聖職者一族に生まれ、長じてトゥーデ党[1]の一員となる。のち政治を離れ、自国の伝統社会が欧米によって従属化されていくさまを憂え、社会評論『西洋かぶれ』を1962年に著し、イランの知識人たちに大きな影響を与えた。『相互の訪問』など、数編の短編と、『校長』をはじめ3編の中長編小説を刊行した。『地の呪い』では、近代化によって農村がいかに大きな歪みを抱え込んでいくかが如実に描かれている[2]。妻は作家スィーミーン・ダーネシュヴァル。
生涯・人物
1923年テヘランのシーア派聖職者の家庭に生まれた。祖父はテヘラン州のターレカーンの出身である。父親は法務省による聖職者の登録・管理に抵抗して公証人を辞している。父親と対立して聖職に就かず、独自に教師・作家の道を歩むことになったジャラールにも幼年時代の宗教的環境は深い精神的影響を投げかけており、権力に対する姿勢は父親譲りだと評価されている[3]。
小学校卒業後、進学を許されずバーザールの徒弟となる。皮売り、電工見習い、時計修理と言った傍に、密かに専門学校の夜学に通った。1年間働いた金で中学校を修了した。1943年であった。その後電工夫になったが、当時は第二次世界大戦期であったために、社会的混乱に巻き込まれていった。
1944年にトゥーデ党員になり、1946年に高等師範学校を修了し、その翌年に教職に就いた。アフマド・キャスラヴィーやムハンマド・マスウードの著作に触れ、登機関誌『世界』を読む。この頃のジャラールは反宗教的意識が強く、アラビア語から「不法なる服喪」を翻訳した。それは二日で全て売り切れたが、その実宗教的なバーザール商人に買い占められ、焚書処分にされたというエピソードがある。党関係の編集活動に携わる一方で、作家サーデク・ヘダーヤトの影響下にあって当時左翼的傾向を持っていた文学誌「ソハン」等に短編をまとめ、1946年に処女作「相互の訪問」を発表した。この頃詩人ニーマー・ユーシージを知った[4]。
1947年にトゥーデ党が分裂すると、ジャラールは党内右派ハリール・マレキーのグループに参加した。この頃は政治的沈黙期と言われる[4]。この間にジャラールは、アンドレ・ジッド、アルベール・カミュ、サルトル、ドストエフスキーの著作の翻訳を行う傍ら、1947年に「我らの苦しみ」、1948年に「セタール」といった小説を発表した。1950年にスィーミーン・ダーネシュヴァルと結婚した。
モハンマド・モサッデクの時代に入ると、再び政治世界に入った。国民戦線の一柱である「第三勢力」のメンバーとなり、『第三勢力』紙、『知識人と人生』誌等の編集に着手した。しかし1953年に同志の除名問題で第三勢力から離脱した。1952年には『余計な女』、1954年には『蜜蜂の巣物語』を上梓した。1953年以後はジャラールの作家としての内省・成熟期といえ、国民戦線の敗北と強いられた政治的沈黙が彼らの新たな文学的再出発を促した。
1958年に発表した小説『校長』は、彼の代表的作品となった。その後も勢力的に国内を調査旅行した。地誌的モノグラフ、文学・社会評論、旅行記を相次いで発表した。この時期にテヘラン大学社会学研究所編集主査をつとめた。
1960年にルポルタージュ「ペルシア湾の無比の意味：ハールグ島」、1962年に評論『西洋かぶれ』といった彼の第三世界論、民族的伝統文化再認識の論調が前面に現れた。これと並行するように1961年には小説『Nとペン』、1966年に「メッカ巡礼記」といった、宗教的ルーツ探求の姿勢も強まってきた。特に1963年の白色革命の進展に伴い、文学、評論を問わずこの作家の著作にいよいとシニシズム（冷笑主義）と苛立ちが目立ち始め、最後の『地の呪い』は、1950年代の『校長』に、『西洋かぶれ』のイデオロギーを盛ったともいえるような作品であり、強権による一方的な近代化政策に対するアンチテーゼの様相も呈している[4]。
1969年、イランのギーラーン州アラーサムの山小屋で急死した。享年46歳であった[5]。
代表的な著作
- 『相互の訪問』(1946)
- 『校長』(1958)
- 『西洋かぶれ』(1962)
- 『知識人の奉仕と裏切り』(1965)
- 『地の呪い』(1967)
文学賞
ジャラール・アーレ・アフマド文学賞は、2008年以来毎年刊行されているイランの文学賞である。毎年、ジャラールに行われ、選ばれたイラン作家は賞が贈られ、 最優秀賞には、110ものバハール・アーザーディ・ゴールド・コイン（約 33,000ドル）が贈られる。 近年では最優秀賞は出ておらず、他の受賞者は25コインを受け取っている。 文学賞のカテゴリーには、「長編小説」、「短編小説」、「文学批評」、「歴史・ドキュメンタリー」がある この賞は、2005年に文化革命最高評議会によって承認され、第一回は2008年に行われた。
脚注
外部リンク
- جایزه ادبی جلال آل احمد - ウェイバックマシン（2017年3月25日アーカイブ分） - ジャラール・アーレ・アフマド文学賞
- یازدهمین جایزه ادبی جلال آل احمد، برندگان خود را شناخت – جایزه ادبی جلال آلاحمد
자랄 아레 아마드 ( 페르시아어 :جلال آلاحمد, 1923년 12월 2일 – 1969년 9월 9일) 이란 작가, 사회 사상가.
테헤란의 성직자 일족으로 태어나 오랫동안 투데당 [ 1 ] 의 일원이 된다. 나중에 정치를 떠나 자국의 전통사회가 구미에 의해 종속화되어 가는 모습을 우려, 사회평론 '서양카부레'를 1962년에 두고 이란 지식인들에게 큰 영향을 주었다. '상호방문' 등 수편의 단편과 '교장'을 비롯해 3편의 중장편 소설을 간행했다. 『땅의 저주』에서는, 근대화에 의해 농촌이 얼마나 큰 왜곡을 안고 가는가가 여실하게 그려져 있다 [ 2 ] . 아내는 작가 슈미른 다네슈발 .
평생·인물
1923년 테헤란의 시아파 성직자의 가정에서 태어났다. 할아버지는 테헤란주의 탈레칸 출신이다. 아버지는 법무성에 의한 성직자의 등록·관리에 저항해 공증인을 그만두고 있다. 아버지와 대립하여 성직에 착수하지 않고, 독자적으로 교사·작가의 길을 걸게 된 자랄에도 어린 시절의 종교적 환경은 깊은 정신적 영향을 던지고 있으며, 권력에 대한 자세는 아버지 양보라고 평가되고 있다 [ 3 ] .
초등학교 졸업 후 진학을 허락하지 않고 바자르 의 도제가 된다. 피부 판매, 전공 견습, 시계 수리라고 말한 옆에, 비밀리에 전문학교의 야학에 다녔다. 1년간 일한 돈으로 중학교를 수료했다. 1943년이었다. 그 후 전궁이 되었지만 당시는 제2차 세계대전기 였기 때문에 사회적 혼란에 휘말렸다.
1944년 에 투데당원이 되었고, 1946년에 고등사범학교를 수료하고 그 다음 해에 교직을 했다. 아흐마드 캐슬라비 와 무하마드 매스우드의 저작을 접하여 등기관 잡지 『세계』를 읽는다. 요즘 자랄은 반종교적 의식이 강해 아랍어 에서 '불법의 복장'을 번역했다. 그것은 이틀 만에 모두 품절되었지만, 그 실종교적인 바자 상인에게 매입되어 焚書처분으로 되었다는 에피소드가 있다. 당 관계 편집 활동에 종사하는 한편, 작가 사덱 헤더야트 의 영향하에 당시 좌익적 경향을 가지고 있던 문학지 '소한' 등에 단편을 정리해 1946년 처녀작 '상호 방문'을 발표했다. 요즘 시인 니머 유시 지를 알았다 [ 4 ] .
1947년 투데당이 분열하자 자랄은 당내 우파 해릴 마레키 그룹에 참가했다. 요즘은 정치적 침묵기라고 한다 [ 4 ] . 이 사이에 자랄은 앙드레 지드 , 알베르 카뮤 , 사르트르 , 도스토예프스키 의 저작을 번역하는 편, 1947년에 '우리의 고통', 1948년에 '세탈'이라는 소설을 발표했다. 1950년에 슈미른 다네슈바르와 결혼했다.
모하마드 모사덱 시대에 들어서자 다시 정치세계에 들어갔다. 국민전선의 일주인 ‘제3세력’의 멤버가 되어 ‘제3세력’지, ‘지식인과 인생’지 등의 편집에 착수했다. 그러나 1953년 동지의 제명 문제로 제3세력에서 이탈했다. 1952년에는 '불필요한 여자', 1954년에는 '벌꿀집 이야기'를 상척했다. 1953년 이후는 자랄의 작가로서의 내성·성숙기라고 해도 국민전선의 패배와 강해진 정치적 침묵이 그들의 새로운 문학적 재출발을 촉구했다.
1958년 에 발표한 소설 '교장'은 그의 대표적 작품이 되었다. 그 후도 세력적으로 국내를 조사 여행했다. 지지적 모노그래프 , 문학·사회평론, 여행기를 잇따라 발표했다. 이 시기에 테헤란 대학 사회학 연구소 편집 주사를 맡았다.
1960년 르포르타주 '페르시아 만의 무비의 의미: 하르그 섬', 1962년 평론 '서양 흐림' 등 그의 제3세계론, 민족적 전통문화 재인식 논조가 전면에 나타났다. 이와 병행하도록 1961년에는 소설 'N과 펜', 1966년에 '메카 순례기' 등 종교적 뿌리 탐구의 자세도 강해져 왔다. 특히 1963년 의 백색혁명의 진전에 수반해, 문학, 평론을 불문하고 이 작가의 저작에 드디어 시니시즘(냉소주의) 과 자극이 눈에 띄기 시작해, 마지막 「땅의 저주」는, 195 0년대의 『교장』에, 『서양 카브레』의 이데올로기 를 담았다고 할 수 있는 작품이며, 강권에 의한 일방적인 근대화 정책에 대한 안티테제 의 양상 도 나타내고 있다 4 ] .
1969년 이란의 길란주 알라 섬 의 산장에서 급사했다. 향년 46세였다 [ 5 ] .
대표적인 저작
- "상호 방문"(1946)
- 『교장』(1958)
- 『서양 카브레』(1962)
- 『지식인의 봉사와 배신』(1965)
- 『땅의 저주』(1967)
문학상
자랄 알레 아흐마드 문학상 은 2008년 이후 매년 간행되고 있는 이란의 문학상이다. 매년 자랄에 열리며 선정된 이란 작가는 상을 수여하며, 최우수상에는 110개의 바하르 아더디 골드 코인(약 33,000달러)이 주어집니다. 최근에는 최우수상은 나오지 않았고, 다른 수상자는 25코인을 받고 있다. 문학상 카테고리에는 '장편소설', '단편소설', '문학비평', '역사·다큐멘터리'가 있다. 이 상은 2005년 문화혁명 최고 평의회에 의해 승인되었으며, 제1회는 2008년에 열렸다.
각주
외부 링크
- جایزه ادبی جلال آل احمد - 웨이백 머신 (2017년 3월 25일 아카이브 분) - 자랄 알레 아흐마드 문학상
- یازدهمین جایزه ادبی جلال آل احمد، برندگان خود را شناخت – جایزه ادبی جلال
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