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Isaac’s transformation in the novel revolves around the role of his feet. He notices people’s feet, comments on their shoes, misses the intimacy of his wife’s feet, and of course the ultimate torture he suffers is the lashing of his feet. Finally, walking a long and difficult path is the family’s route to escape to a new life.
Before his arrest, Isaac notices the details of shoes and what they mean about the status of the owner. He rues his barefoot childhood and values the fact that he can now afford good shoes. In prison, Isaac knows his feet are in danger: “He looks at his feet—anonymous, neither beautiful nor ugly—doing their job, keeping him upright. How long will they remain unlashed?” (152). He passes time in solitary confinement watching passersby from his basement window—their feet are all he can see, but they “help him pass the hours” (192). The sound of Mohsen’s son running on the stairs above him intrigues him—when Mohsen describes not being able to afford shoes for his son, Isaac can’t help but see himself in the little boy. The torture Isaac undergoes on his feet is terrible, and his swollen and bandaged feet do not fit into his shoes for long afterwards.
When Isaac finally reaches home, Farnaz’s feet are a symbol of safety and home: “In front of him, firm and familiar, are Farnaz’s feet in her black pumps” (253). Later, they become objects for his regained desire: “Farnaz is slipping her legs into dark stockings, lifting each leg in the air with pointed toes like a dancer” (290). In the van with the other escapees, Isaac notices the pregnant woman’s “small jeweled foot, stirring in him a certain instinct—fatherly, he thinks—but perhaps simply masculine” (332). As the family walk through the night towards the border, Isaac is able to fully reconnect with his wife and child: “he walks through the stalks, as tall as he, holding Shirin’s hand, looking for Farnaz. The joy he feels at finding her reminds him of what happiness is” (336).
Drinking tea is an important aspect of Iranian social life, and the novel assigns a variety of meanings to the paraphernalia and rituals of tea culture. Tea is a drink shared by all classes, but the different places in which it is served represent the divide in Iranian society that the Revolution is supposed to address.
During Isaac’s first interrogation, Mohsen is brought “a tarnished copper tray on which a small glass of tea and a pyramid of sugar cubes rest” (14). The object reminds Isaac of a tea set he bought with Farnaz early in their marriage. When the set became chipped, Farnaz was very upset, out of her sensitivity to and love of beautiful objects. As Mohsen drinks his tea without offering any to Isaac, he defines the balance of power: A previously wealthy man is deprived of physical comfort in a reversal of roles brought about by the Revolution. Similarly, tea sets like Keyvan’s heirloom and Farnaz’s silver teapot represent the decadence and materialism that the Revolution is obliterating, as the guard ransacking Farnaz’s house makes clear.
Teahouses are places of possibility, mystery, and adventure. When Isaac met some American soldiers in a teahouse in his youth, his decision to drink arrack with them instead of tea represented a daring move away from tradition to decadence. The time in the teahouse led to his losing his virginity to a bold American girl—a memory Isaac loves, since “From that night on he had come to see himself differently, as someone to whom exciting things could happen” (35). He attributes his winning of Farnaz to that transformation. Later, Farnaz meets Keyvan in a tea house full of shady characters; ironically, Keyvan feels safer here than in his normal upscale teahouses now that he and Shahla are being targeted.
The 16th century miniature from The Book of Kings that the art dealer lends to Farnaz as collateral for her loan to Javad symbolizes the riches of Persian history, much of which has been lost to foreign collectors, ending up in museums abroad. This particular painting has special meaning for Farnaz, since Parviz used to perform scenes from the book in school, valuing ancient Persian culture in a way the Revolution will no longer permit: “Now schools don’t teach the Shahnameh anymore. But we should all continue to read it, so we can understand how great our nation once was” (216). The painting also eventually goes to Europe with the family, since the art dealer’s arrest means Farnaz cannot return it. Still, she imagines finding the man in America or Paris: “She would return it to him then, and he would hold it—this painted sheet that will no doubt become as dear to him as a lost child-the only item to remind him of times past” (322). Likewise, Farnaz will be carrying with her into exile a tiny piece of Iranian history, a precious treasure that represents all that the family have lost.
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