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By Hamid Naficy

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Popular Montazh Culture Rearchaization, revivalism, and messianism are often violent moments in history. Cultural contacts leading to such intense responses also engender more leisurely and diffused reactions: manufacturers, businesses, common people, and cultural producers alike borrow certain aspects of foreign culture and impregnate them with autochthonous elements. In the process, they domesticate the other, transform the indigenous, and in the final analysis produce a syncretic culture different from both of the original cultures.

Coiling back on the self by forming hermetic, if successful, ethnic communities does not automatically translate into political representation in the host society. On the other hand, if acculturation occurs and exile turns into ethnicity, then exile is likely to become a steady absence, an alluring memory, a romanticized notion. For those who are still in liminality, it is the threat of absence that drives exilic consciousness toward perpetual nostalgia. Exilic Syncretism Liminality's other face is syncretism: a process following on traumatic cultural contact that results in mutual borrowing, sometimes resurrecting 18 Exile Discourse Fig.

The frequency of publication varies. There are two daily newspapers (Sobh-e Iran and Asr-e Emruz) and the rest are published weekly, biweekly, monthly, quarterly, yearly, and some even occasionally. In terms of contents, the majority of the periodicals—past and current—are eclectic, usually containing hard news, news commentary, entertainment news, features, and various departments. The mix of elements depends on 36 Exilic Popular Culture the target audience. For example, the weekly magazines, such asjavanan and Tamasha, highlight entertainment and news about performers in exile.

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