불타 버린 세대(Nasl-e Sukte): 이란 도시 중상류층 젊은이들의 자아와 일상적인 저항 = The Burnt Generation(Nasl-e Sukte): Self and Everyday Acts of Resistance among the Privileged Iranian Youth

다국어 초록 (Multilingual Abstract)

Iran is a relatively young nation in terms of demography, considering 64% of the population is under the age of 35. This is due to the significantly high birth rate following the 1979 Islamic Revolution and the Iran-Iraq War which lasted from 1980 to 1988. At the same time, official youth unemployment in Iran has reached as high as 30%. This figure is expected to increase as more Iranians reach the working age each year. Iranian youth born after the 1979 Islamic Revolution are broadly called Nasle-Sevom (the Third Generation) as they are born with the destiny of Shi``a Muslim. They have been raised as “good Muslim citizens under a strong regimen of Islamic socialization. Nasle-Sevom as a generation is considered the most dangerous generation by the Iranian state that cynically refers to them as Nasl-e Sukte (the Burnt Generntion). Based on an ethnographic research study on youth in an affluent neighborhood in Tehran, this paper explores the self and emotion among the Iranian youth in relation to the religious and ideological dictates of the Iranian state. The ideological directions of the Islamic Republic have decisively affected the young Iranians`` identities and self-representations. After 1979, Iran had dramatic ideological changes to the extent of ‘cultural revolution``. As a result young people and citizens in Iran had to perform as ``faithful Muslims`` in the public sphere. In this research, I focus on the privileged youths who are well-educated and mostly enjoy the consumption of globalized cosmopolitan culture. Pivotal to the civil movement since President Khatami, this generation has attempted to make its own public space by collectively enjoying illegal popular culture and communicating with the outside world through new media and technology in private spaces. In this way, they construct their own space from the private, which clashes with the Islamic public space morally and legally sanctioned by the State. The everyday totalitarian surveillance of Islamic rules makes it difficult for people to trust each other and the young represent themselves differently with range-mollit (a protective color).

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