BODILESSNESSPRINT THIS PAGE
Omid Balaghati (literary critic) has claimed that in Persian narrative literature, lovers do not possess a body. Body has often been described with a multilayered, evasive, courtesy, metaphorical language. As if the body acquired a holy, transcendent, or maybe in contrast, abjected and stigmatized position, the position of untouchable; as if individuals are “heads full of spirituality who are against their own flesh (Julia Kristeva, 1982)”. Balaghati calls these imaginary bodies, Bodiless Heads. I have borrowed this term from him, to add further connotations to it, wondering what sort of qualities can be further attributed to it. How does this absence influence the collective image of the body and what are the ramifications of it for the society where I live?
Bodilessness is a signifier designed to encompass the various aspects of the undefined, undelineated presence of body, the deliberate absence of physicality, which leaves it open to interpretation. Bodilessness is a term coined to make the discussion possible. It can relate to a nongendered language which makes the lover’s body as ambiguous as it is nowadays presented by queer thinkers, a nonnormative, undefined image that can include all genders, shapes and races; it can be an alternative to the profile picture machines (instagram, facebook and so on) in presentation of the self; and it can simply be an introduction to another sensibility that belongs to our time of now. My broad question also encompasses subjects like veiling of the body, asceticism, martyrdom, physical/sexual pleasure, and cosmetic surgeries.
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