We Must Not Fear Satirical Treatment of Religious Topics

The author of "Roozeh Kalleh Gavi" (Fasting of the Bull-Headed) pointed to self-censorship in religious satire, saying: "We often draw red lines ourselves, and this is what makes us afraid to address certain subjects in fiction."

According to Mehr's reporter, the meeting "Use of humor in religious literature" centered on the children's book "Rose Kalehgavi" with the presence of Dawood Amirian, author of the work, Mehdi Kafash and Hamid Babaei, secretary of the meeting, was held in Safir Arjan.

Dawood Amirian, the author of the book "Cow Fasting", emphasized the capacity of humor in religious matters and said in the review meeting of this book: "In our religious teachings, happiness and laughter are emphasized, and humorous memories of the lives of religious figures and the margins of religious ceremonies can be used as a basis for writing stories; However, sometimes we prevent ourselves from dealing with these issues by creating red lines.

Referring to the place of humor in religious teachings, Amirian said: There are many stories about the humor of the Prophet of Islam (PBUH) and Imams (PBUH), but the image we sometimes present of religious personalities is far from this aspect of their lives. For example, when we talk about Hazrat Ali (AS), sometimes only an image of a warrior forms in our mind; While in historical narratives, his sense of humor has also been mentioned.

Referring to his interest in writing comic stories with religious themes, he added: I have a collection of comics about prophets that still needs final rewriting. In this collection, I will discuss the animals that were present in the narrations related to the prophets; From the dog of the companions of the cave and the whale that swallowed Prophet Yunus (AS) to the spider that spun a web.

This author continued: We may not be able to directly joke with the personalities of prophets and imams, but we can benefit from the story capacity of those around them. One of my dreams is to write a humorous story about a simple-hearted and adventurous character next to the Prophet (PBUH). A character who creates funny situations with his behavior, without the Prophet (PBUH) himself being the subject of a joke.

Stating that writers sometimes fall into self-censorship, Amirian said: We create some red lines ourselves, and this issue makes us afraid of dealing with issues that have a story potential. In my opinion, we should put aside this fear and find new ways to tell stories.

Referring to humorous memories in religious ceremonies, he said: Many of us have witnessed funny events in funeral processions and ceremonies. From the adventures that happen to the reciters to the unexpected events in the Ta'ziyeh. These events are the margins of a ceremony and addressing them does not necessarily harm the principle of religion.

This author also pointed to the existence of humorous memories in the lives of scholars and religious figures and said: In the memories of the meetings of the Martyr of the Revolution with poets and writers, as well as narratives from the youth of Imam Khomeini (RA), one can find situations that have the capacity to become humorous stories. But sometimes we don't go to these topics for fear of reactions.

How was the "cow head fast" formed?

In another part of his speech, Amirian explained about the formation of the book "Rose Kaleh Gavi": I was interested in writing humorous stories about religious rituals and ceremonies, from the month of Muharram to Hajj. One of the stories that fascinated me was a lively boy's memories of his childhood and his Hajj journey; Memories that were narrated by himself and his family and had a great capacity for humorous narration.

Referring to his personal experience of fasting as a teenager, he said: When I was 13 years old and studying in middle school, I used to go to work in the summers. Once my work coincided with the month of Ramadan and because I could not wake up in time for suhoor, I went to work without eating suhoor and was bothered throughout the day.

Amirian added: I had asked my younger sister to wake me up for suhoor and said that if I didn't wake up, water would be poured on my face. One night when I was awake, I saw him slowly coming towards me with a glass of water and finally poured the water on my face. After that, we got into a fight as always. A story that I still remember in detail.

Hazel emphasizes more on the funny and the critical side may be weak. Sometimes this hilarity reaches vulgar topics and issues related to the body or sexual behavior

He continued: I sent a part of the story to Ms. Nowrozi and that part was published in the magazine. After the reception of the audience, I decided to expand the story and the result of the work became the book "Cattle Fasting".

In the end, referring to the choice of the book's title, this author said: At first, another title was in my mind, but in the end, Roze Kalehavi was chosen. My goal was to narrate familiar experiences and everyday memories in a humorous language and make an attractive story from them.

Mehdi Kafash, a writer of satirical literature, discussed the relationship between satire and religious concepts in the review meeting of the book "Rose Kaleh Gavi" by describing different types of satire, from comedy and satire to political and social satire, and said: Satirists must have sufficient knowledge of religious texts to enter the field of religion. Because joking about sacred matters is different from criticizing the behavior of religious people and social relations.

In this meeting, Kafash considered humor to be a text in the form of poetry or prose that tries to indirectly criticize by creating laughter and added: This criticism can be done with the purpose of disclosure or correction. These two concepts of "revelation" and "correction" bring us to two well-known types in literature that are also popular in Iran: humor and satire.

Referring to the difference between these two types, he explained: Hazel emphasizes more on the funny, and its critical aspect may be weak. Sometimes this hilarity reaches vulgar topics and issues related to the body or sexual behavior; Topics that are avoided in many social situations, but are more prevalent in the daily conversations of some groups and classes.

This writer continued: Of course, Hazel is not without a literary background. Examples of this type of works can be found from Obaid Zakani to Iraj Mirza. To study these works, sometimes it is necessary to refer to the more complete and less censored versions.

Kafash also said about satire: satire is more personal and criticism is sharper and more destructive. In this way, a person or a subject is attacked with a sharp tone. Many who have written satires have faced serious consequences for their works.

What is the difference between political and social satire?

This author further stated, referring to the topic and theme of humor: when the funny criticism is aimed at power and government, we are dealing with political humor. Here, the critique goes beyond the level of personal relationships and addresses the institution of power, government, or the way they function. Political satire can expose existing contradictions and issues by mocking, challenging or demanding.

He added: Sometimes the subject of humor is social customs or certain behaviors and morals of the guild that the author does not accept or considers to be in need of criticism. In these cases, social humor is formed; That is, behaviors and social relations become the subject of criticism.

Pointing to humorous works that deal with bitter subjects, Kafash said: sometimes the author goes to subjects such as death, poverty and suffering and tries to joke with them. This is a difficult choice; Because the artist is facing a painful problem, but he decides to present it in the form of humor.

In contrast, the author connects with the original work, reminds the audience of it, and then creates a humorous situation by changing the direction of the narrative or inverting the situations.

He continued: In such works, the audience may laugh, but his laughter is not of the usual type of happiness; Rather, it is a bitter laugh that can be sadder than crying. In fact, the contradiction between the bitterness of the subject and the laughter it produces is part of the capacity of this type of humor.

Referring to examples of contemporary satirical works, this author invited the audience to watch the series "Happy Family" by Ehsanpour and considered it an example of humorous treatment of social and bitter issues.

In another part of his speech, Kafash mentioned irony and said: Another type of humor that is sometimes used in drama and dramatic literature is irony or inversion. In this way, the person says something that contradicts the existing reality.

He gave an everyday example to explain this concept and added: Suppose a person stands in the midst of mud and bad weather conditions and says: "What a wonderful rain!" In such a situation, the speaker expresses a completely different situation by saying an apparently positive sentence. Many of us use this method in our daily conversations without necessarily knowing its name.

Referring to the background of the term irony, this author said: This term is also used in the history of drama and dramatic literature, and for a more accurate understanding of it, you can refer to its background in the ancient Greek drama.

Contradiction, a joke with known works and narratives

Kafash considered parody or parody to be another type of humor and explained: In this way, the author bases his work on a well-known work, style or narrative, and while reminding the audience of it, he considers a different path or result for him.

He added: Nasser Faiz is one of the poets who is interested in this method. In contrast, the author connects with the original work, reminds the audience of it, and then creates a humorous situation by changing the direction of the narrative or inverting the situations.

Referring to his experience in using this method, this author said: For example, you can base your work on a story about Saadi and make a joke with it. I have also joked about Timur Lang's famous story where he learns from an ant in a ruin. In such cases, the author uses antithesis; That is, it reconstructs a familiar narrative in a different way.

After describing these types, Kafash said: So far we have talked about the form and to some extent about the content of humor; But when we come to the relationship between humor and religion, we are facing a more sensitive issue.

Why is joking with religious concepts a sensitive issue?

Stating that joking with religious beliefs has had consequences for some people in different historical periods, this author said: Contrary to what is sometimes thought, dealing with these issues is not simple and safe. Many people in different eras have faced harassment and restrictions because of joking with religious beliefs.

He continued by differentiating "sacred matter" from "sacred matter": we must distinguish between these two concepts. The holy matter can be related to what is mentioned in the holy texts, holy hadiths or the narrations that are accepted to be attributed to the prophets and imams. In such cases, the author is facing an issue that is directly related to fundamental religious beliefs.

Kafash added: sometimes a religious event in another era and outside of its historical context may seem funny from the point of view of today's audience; But this impression alone does not mean that it can be joked with. In order to enter such a field, one must know the historical, religious and semantic background of the narrative.

Referring to the difference between the holy and the sacred, he said: Some issues find different positions and sensitivities in different historical periods. Therefore, it is not possible to make a general judgment about the possibility of joking with any religious topic without considering these differences.