Rallying Cries as Suffering Sounds: “Allah-O-Akbar” and the Aurality of Feminized Iranian Suffering

By July of 2009 dozens of pitch-black videos began to appear on YouTube. Documenting ambient noise, in some cases narration and, most prominent of all, impromptu collective outcries of “Allah-o-Akbar,” these videos resonate with an urgent gusto, punctuated with an eerie sense of desperation through faint echoic reverberations. By the level of desperation audible in every voice, at once dulcet and melancholic in tone, there is a distinct sense that Allah very well may be called forth. While most of these videos received scant attention, one entitled “Inja Kojast”](translated as “Where is this Place”) received over 174,000 hits (as of writing).
It was dubbed with English, Spanish, and Japanese subtitles, was sampled by a music producer (“Tehran’s Roof Tops _Remix”) and also played a prominent role in the 2010 French film Fleur du Mal. What is enabled, invoked, and signified by the layering of these multiple and disparate incantations? What is affectively evoked in the widespread circulation of these chants by YouTube and in Fleur du Mal? Why was this video circulated so widely and deemed so affectively resonant by disparate audiences?
Due to the fact that the Iranian government had barred entry to representatives of foreign media and systematically jailed Iranian journalists accused of being hostile to the regime, the disputed 2009 Iranian elections and ensuing protests were largely reported on by a new breed of “citizen journalists”. Filling in the information vacuum, citizen journalists tweeted and uploaded to the Internet raw video footage of protest marches and confrontations with Basiji militiamen by day – and the voices of dissent performed on Iran’s many rooftops by night. Donning the cloak of darkness, residents of Iran’s major cities climbed to the rooftops of their buildings to chant “Allah-o-Akbar” in numbers – a brief reprieve from the violent suppression of their street protests by Basiji militiamen.

“Women Smash the Shah’s Crown,” Poster from the Iranian Revolution, Courtesy of Flickr User Voyou Reserve
As Negar Mottahedeh has written in her online essay “Allah-o-Akhbar”: “The cry of “Allah-o-Akbar” was the defining sound of the 1978 protests against the Shah of Iran, during a revolution that toppled the Pahlavi monarchy and established the Islamic Republic of Iran.” This earlier revolutionary context is represented in the video for “Allah o Akbar, Khomeini Rahbar”, which hailed a politically diverse citizenry to stand behind this “rahbar” or new “leader.” The chanting of “Allah-o-Akbar” was further exploited as a nationalistic call-to-arms during the Iran-Iraq war in the music video for the anthemic “Allahu Akbar Iran, Iran.” The chant’s versatility and instrumentality in this immediate post-revolutionary period is due not only to its capacity to appeal to the pious and patriotic backers of the newly formed Islamic Republic but also because of its power as a performative political rallying cry. Mottahedeh’s essay title employs a pun: the addition of ‘h’ to the word “Akbar” in transliteration changes the word to “Akhbar” or news. Although she does not elaborate on this, her title suggests that this chant is itself a form of citizen journalism, a broadcast calling forth the revolutionary spirit that Iranians pride themselves for always having at the ready. But what kind of journal is “Allah-o-Akbar”? Is it a call to arms, a rallying cry, a collective sound of suffering or all of the above?
Despite its pious provenance and deployment as the paradigmatic cry of the revolutionary uprising against the Shah, the Islamic Republic currently led by Ali Khamenei and Mahmood Ahmadinejad–which was inaugurated by these earlier revolutionary calls–has interpreted the post-2009 chanting of “Allah-o-Akbar” as blasphemous and an affront to their authority. Journalist Jalal Hosseini argues that this is due in part to the fact that opposition candidate Mir Hossein Mousavi called upon his supporters to remember the revolutionary history of this performative chant in an open letter, stating “Let’s not abandon the green colour which is a symbol of spirituality, freedom and religious mentality and moderateness and the Allah O Akbar slogan that tells us of revolutionary roots.”

Women at the Front, 2009, Image by Flickr User Raymond Morrison
As Hosseini has written, “In a religious state, where religion is present in every aspect of life, Iran’s protestors have managed to turn religion against their government…Allah-o Akbar is perhaps the single most symbolic phrase in the Muslim world, yet Iran’s current rulers, who themselves employed this slogan in their struggle against the Pahlavi regime in the 1979 Revolution, did not tolerate the protesters’ cries of Allah-o-Akbar after the 2009 presidential election. Allah-o Akbar has essentially become a forbidden phrase.” Hosseini goes on to quote numerous Tehranis who testify to their disparate intentions behind the chanting, highlighting the ambivalence inherent to the slogan, which makes it available to Iranians of many stripes, and, as he argues, allows the calls to resonate even beyond the nation by appealing to other Muslims globally. But the widespread circulation of these videos and their popular impact on global YouTube audiences also suggests that the chanting has had an impact on non-Muslims as well.
Susan Moeller, who penned a Huffington Post piece right around the time of “Inja Kojast’s” semi-viral circulation, argues that this most recent phase of the chant’s resignification has helped to win Americans over to the protesting Iranian’s cause, writing, “watching Americans are learning to reframe the meaning of ‘Allah O Akbar’ and re-imagine the people of Iran. The pictures from Tehran are showing that Iranians are not monolithic in their beliefs.” Moeller suggests that this collective chanting has somehow cut through the status quo Islamophobic representations of a fundamentalist Iran to create an affective and empathetic pathway through which Americans can “re-imagine the people.” Moeller’s argument echoes the sentiment of the comments written on the YouTube page for “Inja Kojast,” comments like “This breaks my heart!” left by Annabanana23663 or “I have listened to this so many times already that you would think I would have moved on BUT I continue to listen and will continue to listen for there is truth in that voice of pain. And only by embracing pain can we love truth. And truth not only will set us free but without truth we cannot be free. Go you beautiful Persians. The people of the USA love you for your defiance” (by YouTube viewer HulkSmashPunyHumans).

“Where is this Place?” San Francisco, CA, 20 June 2009, Image by Flickr User Steve Rhodes
Not only were YouTube users impacted by “Inja Kojast” but the video’s representation of Iran’s rooftop chants inspired the narrative arc of French filmmaker David Dusa’s Fleur du Mal (Flowers of Evil, 2010), a film that explores the precarity and instability of Iran after the 2009 elections. Through a chanting scene in which the two main characters, Gecko (Rachid Youcef) and Anahita (Alice Belaïdi), vociferously call out “Allah-o-Akbar” on the edge of a rooftop in the avowedly anti-Islamic nation of France, they thumb their noses at both nation-states at once while also sealing their romantic bond. Perhaps in an ironic play on Khomeini’s exile in the same city, the beautiful, educated and upwardly mobile Anahita is incubated in Paris for a time while the political instability following the 2009 elections settles down. Completely obsessed with the post-election struggles that she and her friends were actively engaging in on the streets of Tehran, she daily follows every new tweet and YouTube video. She bides her time in Paris by convincing Gecko, the bellhop at her swanky hotel, to give her a tour of the city and the two soon become lovers.
Despite the somber context of the film’s main narrative preoccupations with Iran’s botched 2009 elections, this plot point, I argue, enables the cathexis of an Orientalist drive that is shared by Western audiences: a drive to consummate the desire for the feminized Muslim woman seen to have suffered under the despotic rule of Muslim masculinity. It is this same desire that gets sublimated in a consumption of feminized Muslim suffering which has led to a reductive popular reading of “Inja Kojast” that eclipses the ambivalence of and disparate intentions behind the chanting it documents. In particular, it is through the cries of the narrator’s own female sounding voice that “watching Americans are learning to…re-imagine the people of Iran” as finally available to and eligible for their empathy, attention and yearning.
Fleur du Mal weaves narrative scenes with YouTube footage of Iranian post-election street protests and, in one scene, an image of Neda Agha Soltan’s assassination. Viewed over 1,200,000 times (as of this writing), there has been a wide-scale promotion through documentary films, video diaries, songs and various other imagery of what has been called Neda’s martyrdom for Iran’s “green revolution”. This representation of a feminized Iranian suffering at the hands of an Islamic fundamentalist Iranian masculinity has become a privileged symbol for Iran’s Green Movement outside of Iran. This has enabled an affective attachment to be made which has, quoting Moeller yet again, enabled Americans to “re-imagine the people of Iran.” This time, somewhat counter to Moeller’s claim, it is not only “pictures” that are functioning to transform perceptions of Iranians; sound operates as a critical conduit to an interiority characterized by pain and suffering that has particular appeal.

Image by Shahin Edlata, San Francisco
I argue that the suffering sounds of “Inja Kojast” resonate within what I have elsewhere termed an “aural imaginary” through which Americans and the West “re-imagine[s] the people of Iran.” Through the suffering sounds of an anonymous feminine-sounding voice–reflecting upon and poetically translating the suffering sounds of a nation’s nightly chanting of “Allah-O-Akbar”– a direct link has been made to the feminized victim of Islam.
As US-backed Israeli war-drums are beaten, and as conspiracy theories regarding Iran’s hand in the recent spike in oil prices resuscitate decades-long antagonisms, we must be mindful of the multi-sensorial cooptations of empathetic and affective attachment that have constructed feminized suffering as justification for military intervention and the instrumentalization of sound in support of this. The old Orientalist desire for a feminized opening through which to re-imagine and know the radical other that is Iran has been found through a new gateway: aurality.
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Featured Image: “Iran 06” courtesy of Flickr User Chong Head
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Roshanak Kheshti is Assistant Professor of Ethnic Studies and affiliate faculty in the Critical Gender Studies Program at the University of California, San Diego. She is currently completing a manuscript entitled “Modernity’s Ear: The Aural Imaginary and the World Music Culture Industry,” which theorizeshow an other to the listening self is racialized and gendered within the world music listening event. She has published in American Quarterly, Feminist Studies, Hypatia and Parallax.
SO! L.A.: Sounding the California Story
Editor’s Note: Welcome to the second installment in our month-long exploration of listening in observation of World Listening Day on July 18, 2012. For the full introduction to the series click here. To peep the previous post, click here. Otherwise, whip out your most oversized sunglasses, kick back, and listen to Bridget Hoida’s California. –JSA
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STOP.
Do not read along with me “in your book.”
Resist the temptation to follow along with your eyes.
Click play. Listen.
If I had things my way, I would whisper these stories to you as we sat in mesh folding chairs on the poured concrete porch of my Central Valley childhood home. If I had things my way, I would refill your glass with lemons and gin, and we would breathe in the sweet, summer smell of rotting blackberry brambles. If I had things my way, we would wait until the sun set against a Tokay harvest, taking with it the harsh triple digit temperature and leaving us nothing but the quiet of a delta breeze and moonlight. If I had it my way, I would ask you to lean in close as I whisper with canonical voices:
“This is a story about love and death in the golden land, …”
“I remember that moment exactly, those exact words registering in my mind like the notes of a solo…”
“Bobby Gene was a tattletale he told everything he heard…”
“You must not tell anyone what I am about to tell you…”
“My history is murky, and I wanted it [ …] that way so I could be free to tell whatever I wanted. ”
“I’ll tell you what I suppose from your silences and few words and you can tell me if I’m mistaken. You’ll have to speak up with the real stories if I’ve got you wrong…”
“And so they talked and told tales of their region, and I listened. Long into the night I listened until I dropped off to sleep and my father would pick me up onto his lap as he continued to talk about the Revolution…. And every camp was different, none existing for more than six or seven weeks, then off we would go to the next harvest, where new people would gather and there would be new tales to be told and heard. I knew when I was six years old that the one thing I most wanted from life was to be a storyteller.
The storied sound of California
-All Voices
Shush…. Listen.
Linger with me on the drawn-out drawl of the stories I was raised on. Of the stories I was raised upon. For this is the sound of the California story: A myriad of voices sounding out narratives onto the page. Conflicting, concurring, spoken-over and rewrote…no one lasts longer than the next harvest, the next filmic “Action!” This is the sound of the storied terrain of interwoven melodies spoken upon the California soil that I call home.
1.
In or around 1995, I fell madly in love with Joan Didion. It’s not so much Didion the woman but rather the sound of Didion’s words that have me so hung up. My obsession began in the stacks of the Bancroft Library at UC Berkeley. I was assistant to the assistant librarian there and during my lunch hour I would take the dumb waiter up to the roof, eat a Kaiser roll with apricot jam, and read dime store copies of classic novels. I chose the roof because I like to read aloud, and in libraries at the time, reading aloud, especially to yourself, was expressly forbidden.
So there I was on the roof of Bancroft, with my roll, my jam, and my dime store copy of Play It As It Lays. I opened the page and read something about snakes and Iago. A mother died, the town of Silver Wells was won, and then lost, in much the same way a marriage slips into divorce. And then it happened. I stumbled across a line that changed the way I thought about words. Page 7, the first full sentence of the top paragraph, on the right: I might as well lay it on the line, I have trouble with as it was.
And after that line a whole lot of white space.
Beautiful, brilliant, blank white space.
As though in the silence of the rooftop, of the view, Didion was screaming to the reader, to me, something louder than words. In that white space there was sound and it was deafening.
2.
Later, when I decided to get a Ph.D. in creative writing, and although I couldn’t say as much on paper, examine, among other things, the commonality of language in California writers and the sonic devices of oral storytelling, I came across a quote from Didion, in interview, that said:
I had the technical intention to write a novel so elliptical and fast […] it would scarcely exist on the page at all…white space. Empty space. […] A white book to which the reader would have to bring his or her own bad dreams…
And although I adore everything about her I almost wished she hadn’t said it. Or that I hadn’t read it, because the thing about Didion is that statement… the part about the blank space… and the nightmare… it was already there. On the roof of the Bancroft library with my Kaiser roll and apricot jam, when the air tasted like September, I brought my own bad dreams because in that brilliant bit of white space I heard the scream.
3.
I like the white page. I prefer stories to plots. Plot for me is how the narrative moves from one space in time (from one line on the page) to the next. Story is how the narrative sounds. Story is voice. Plots are where girls meet boys and girls lose boys and girls get boys back. Stories are the shuffle and stop of scuffed shoes walking railroad levees, old men clearing phlegm, the surprise of an elastic bikini band as it snaps against the freshly burnt back of a burgeoning starlet. And the sounds of words as they smack unbridled against the page.

a traditional page by John Steinbeck
4.
When I read Didion we are on my porch and I hear her voice. When we think of writing, when we imagine reading, we think of quiet moments that exist alone with fixed type on a printed page. But as a reader, and more importantly as a writer, I have never felt this way.
5.
Voice, to paraphrase Emily Dickinson, is the “slant” you bring to your version of “the truth.” Plots are recyclable. Hell, you can buy one on eBay, to be sure. But a writer’s voice is different. I don’t read a book to figure out what happens next. I read to hear the whisper of the author’s voice. If they whisper well, I turn the page.
6.
From John Steinbeck to Gertrude Stein, John Fante to Susan Straight, Larry Levis and Mary Hunter Austin to William Saroyan and Shawna Yang Ryan, there is commonality of sound and language that I’m willing to claim composes an aural palimpsest of sorts. A voicing over, both literally and figuratively of native daughters and native sons held up on the tongue of the golden state.
The cadence, the rhythm, the obsession with things past. The aching nostalgic longing. The reflection. The fear. The reclamation. The imagination. The witness of an agrarian undoing. Sleepy Hollow moments reborn—again and again on western soil. The feeling of home. The feeling of home slipping away. The feeling of self, self-made in the image of home, slipping away alongside it. There’s a certain Californianess to it.
7.
What if we found a way to consider the sound these “fixed texts” emote? What if we broke with conventional narrative structure and embraced a written technique that more adeptly mirrored the sound and cadence of spoken story telling? Then might it be possible that the very aurality that is “written over” on the read palimpsest is in fact the sound that also remains?
As a writer, a writer who believes in voice, who rejoices in sounds as the strike-like syllables against a now forgotten Olivetti key, my pursuit in writing not only a novel, but in writing a novel about California was how I could possibly enter into this conversation. How I might be able to raise my voice loud enough to embrace the crowd of such a respectable page. How I could construct my text in such a way that it would not only read, but also sound Californian.
8.
In my struggle to voice not only my novel, So L.A., but also my protagonist Magdalena de la Cruz, I relied heavily on the patterns, soundscapes and literary devices of the collective California canon comprised of authors such as the ones I spoke of above. In So L.A. I was looking for a way to tell the story out loud while still operating within the conventional structure of a “type and text” book.
My novel opens with Magdalena falling off a boat and then moves both forward and backward in time. This is how most people tell stories orally. They begin in the middle and then jump around, forgetting, amending, and calling attention to the most important parts, while the listener rarely ever exclusively listens but instead interjects and provides his or her own connections, observations and experiences. Eliminating quotations allowed me to access some of this interplay. It allowed me to question the reliability of spoken language. Spoken utterance does NOT always translate to precise hearing of the said words uttered. There is always interference—be it emotional (memory-sound triggers), psychological (felt meaning as opposed to said meaning), physical (honking cars, loud birds, eye rolls and sneezing) or linguistic (signifiers and unspoken gestures). Just because words are utter does not mean they are the same words that are heard. And not only did I want this, but I needed it on my page. Although I considered the docunovel (in the vein of Raymond Barrio), autho-interview collage (like Anna Deavere Smith) and autofictive exploration (ala Salvador Plascencia) I ultimately decided to abandon quotation marks.
10.
This (“) says open. It says start.
This (”) says closed. It says stop.
But (“) and (”) also sound.
For me they sound like a particularly rough clearing of the throat. They sound like standing on a library rooftop, trying to confess your love with the passion of a librarian “with hiccups.”
“They” interrupt the eye. “They” provide visual cues for accessing character and I didn’t want Magdalena “to be seen.” I wanted her to sound.
Her voice required a fluidity and unreliability not attainable “in quotes.” Without conventional quotes I was free to wander inside the head and voice of my protagonist as I pushed the blur between what she was saying, what the listener perceived she was saying, and what other characters were voicing without visual interruption.
11.
Also important in my authorial access to sound (and the absence of sound) on the fixed and written page was the use of filmic microchapters (some only as long as a single sentence). A sentence that reads as a chapter, surrounded by all that stark and lovely white space, not only looks different from a classical bookish chapter, but it also sounds different. Read out loud, or quietly inside the reader’s head, it sounds out a particular meaning and resonated differently within the mind’s eye and ear.
12.
With so much of the present world turning virtual, author and storyteller Barry Sanders concludes, “We demand less from the historical accuracy of our stories. We even demand less of a truth. We are content with images and feelings. If it feels closer to the truth then it might as well be.” However I’d like to extend Sander’s assessment beyond image and feeling to include sound. In this newly constructed world of virtual storytelling we are again experiencing a shift (not unlike the shift from oral to written storytelling) that is also sound dependent and sonically informed. From the staccato sounds of Twitter as compared to the unconstricted and leisurely expanse of Tumblr, it is important to acknowledge that the twenty-second sound bite can be (and historically has been) used (and utilized) in fiction to make noise and call attention to lasting moments of profound revelation. Although Didion’s Maria may “have trouble with how it was” I find a certain sense of comfort in how it is provided we are all able to lean in close and listen. Listen past the interference of type, text and YouTube to the sound of words both on and upon the page as,
“These are tales told in darkness in the quiet at the end of the day’s heat…”
—
Opening Image Credit: “L.A. Sky at Sunset” by Flickr User David Vienna
Audio note: Voices used, with the exception of Bridget Hoida, are not the actual voices of the authors listed, nor are they meant to be representative of said authors.
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Bridget Hoida is the author of So L.A. (2012). In a past life she was a librarian, a DJ, a high school teacher, and a barista. In this life she experiments with words and has taught writing at UC Irvine, the University of Southern California and is currently a professor at Saddleback College. Hoida is the recipient of an Anna Bing Arnold Fellowship and the Edward Moses prize for fiction. She was a finalist in the Joseph Henry Jackson/San Francisco Intersection for the Arts Award for a first novel and the William Faulkner Pirate’s Alley first novel contest. Her short stories have appeared in the Berkeley Fiction Review, Mary, and Faultline Journal, among others, and she was a finalist in the Iowa Review Fiction Prize and the Glimmer Train New Writer’s Short Story Contest. Her poetry has been recognized as an Academy of American Poets Prize finalist and she was a Future Professoriate Scholar at USC.
She has a BA from UC Berkeley, a MA in fiction from San Francisco State University, and a Ph.D. in Literature and Creative Writing from the University of Southern California. So L.A. is her first novel.
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