Arts of Islam

Tuesday, May 12, 2009

Tehran to unveil Tanavoli jewelry

Tehran to unveil Tanavoli jewelry
Mon, 11 May 2009 13:25:34 GMT
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Jewelry by Parviz Tanavoli
The 10 art gallery is slated to unveil a collection of jewelry made by renowned Iranian artist Parviz Tanavoli in the capital, Tehran.

The event, to be held from May 15 to June 3, 2009, will display over 120 necklaces, rings, bracelets and brooches made by the veteran sculptor over the past 30 years.

The jewelry pieces, which were previously auctioned by Sotheby's in London, are small versions of Tanavoli's sculptures that give art lovers the opportunity to purchase his artistic creations at affordable prices.

Parviz Tanavoli studied art at Milan's Brera Academy in 1959 and has taught sculpture at Tehran University and the Minneapolis College of Art and Design.

He has held numerous exhibitions in Iran, Austria, Italy, Germany, the US and the UK. His works have been displayed at international art centers such as the British Museum, Seoul's Olympic Park and New York's Museum of Modern Art.

Tanavoli's works have received high bids in various international auctions such as Christie's 2009 Dubai auction, where his Wall and the Script received the highest bid, fetching USD 218,500.

TE/HGH

Friday, May 08, 2009

Rahnavard Becomes First Woman Fine Arts Professor

Rahnavard Becomes First Woman Fine Arts Professor
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Iranian sculptor and painter Zahra Rahnavard has been appointed full-fledged professor at Tehran University’s Fine Arts Faculty.
According to IRNA, Rahnavard, also an art researcher, is the first Iranian woman to be bestowed the title. She was the chancellor of Tehran’s Al-Zahra University from 1998 to 2006.
Rahnavard earned her PhD in political sciences from Islamic Azad University as well as a master’s in art from Tehran University. Among her memorable works is the ’Mother Statue’ in Tehran’s Mohseni Square.
Rahnavard has published over 30 titles of books which have been translated into Arabic, English, Urdu, Turkish, Spanish and Malaysian languages.
She has published two new books tilted ’Miniature in Islamic Era’ and ’Book Illustration in Islamic Era’.
Published by the Organization for Research and Compilation of University Textbooks in Humanities (SAMT), the books deal with the social and cultural origins of the two arts.

Friday, May 01, 2009

Stefano Carboni, new director of the Art Gallery of Western Australia

Far horizons

From Venice to London, to a star job at the Met, Stefano Carboni is a leading Islamic art expert. So why has he come to Perth, asks Victoria Laurie | May 02, 2009

Article from: The Australian

MEETING Stefano Carboni, the new director of the Art Gallery of Western Australia, brings out a strange impulse.

You feel tempted to abandon the topic at hand -- what he plans to do with the state's art gallery -- and just listen to the man whose knowledge of Islamic art is unmatched by anyone on this continent. He's an authority on Islamic glass and an expert in the ornate styles of Islamic calligraphy. He speaks and reads Arabic, one of seven languages in which he can converse. He's written books and articles on the fertile art trade between Venice and the Islamic world, from Persian and Ottoman miniatures and ceramics to calligraphy, textiles and woven carpets.

He helped raise international concern over the looting of Iraq's museum treasures during the 2003 allied occupation. So what does he make of Islamic art's trajectory, from pinnacle of achievement in the ancient world to beleaguered art form in modern times? More to the point, given his impressive scholarship, what on earth is Carboni doing in Perth?

We first meet over lunch in a city restaurant, and then in the foyer of the AGWA a few days later. The charming, cheerful Italian actually arrived in town last October with his wife and two young sons. But he shied away from substantial interviews for a time; perhaps delayed shock had set in after making the transition from curator of Islamic art at the Metropolitan Museum in New York, a post he held for 16 years, to his new job in Perth.

Shock is not the word Carboni uses, but onesenses that he has found it sobering to confront the gallery's strengths and deficits asthe economic crisis deepens. Last May, when he was formally selected from 16 national andinternational candidates, such hiccups had barelysurfaced.

His problems back then were delays in getting immigration papers and a snap state election that held up disclosure of his appointment. Not long after he had settled in, the new Barnett Liberal Government ordered spending cuts across all portfolios and froze building projects, including spending on cultural infrastructure such as a desperately needed new state museum.

"I'm an optimist in general and I wouldn't have come here if I didn't think I could make a difference," Carboni says in his pleasantly accented English. "But it was before the global crisis, so the challenge is now much stronger. It's not even much about having open talks with the Minister of Culture or the Premier. It's about talking to Treasury."

Even before Western Australia's boom went bust, Carboni's predecessors suffered as a result of state governments' lack of vision. Long-serving director Alan Dodge, who brought blockbuster Russian, impressionist and Islamic art exhibitions to Perth, lobbied hard for extensive funds to refit an ageing AGWA and install an Indian Ocean Rim sculpture precinct. Neither had been secured by the time Dodge retired in December 2007.

So, will Dodge's successor have any more luck? And who exactly is he?

"I come from a family of art historians, although my father grew up in World War II and had to work as a civil servant," Carboni says. "My father studied in Padua with professor Giuseppe Fiocco, one of the great experts in 18th-century Venetian paintings. He used to take me to museums and art galleries."

For a budding art historian such as Carboni Jr, Venice offered the best of everything, from medieval church frescoes to Renaissance paintings, from refined glass workshops to the avant-garde art of the Venice Biennale. "My upbringing is in the Western world but then I moved intoan aesthetic area that is very different," Carboni says.

He studied Arabic and Islamic art at the University of Venice's school of Oriental studies. Then he moved on to the London School of Oriental and African Studies. Before the ink on his doctoral thesis had dried, he was offered a curatorial job at the Metropolitan Museum in New York. He spent 16 years in "the most fantastic encyclopedic museum in the world". A short walk away, on the other side of Central Park, Carboni's wife Maria Yakimov worked as chief registrar at the American Museum of Natural History. "Before our sons came along, we used to meet on a park bench at the Great Lawn for lunch," Yakimov recalls. "The boys (Giacomo, 8, and Emil, 6) would talk about Mum's museum and Dad's museum."

Carboni was asked recently to nominate his six favourite art treasures for an article in Australian Art Review, and his choices are as revealing of his life story as his art preferences.

His first choice is the Basilica di San Marco, "which speaks about Venice's longstanding relationship with the Byzantine and the Islamic world, which I feel is part of my own heritage".

The mosaics and "crescendo of light and reflection" inside its Eastern-inspired domes makes it one of the most beautiful interior spaces in the world, he says. "I can compare (it) only to the inner spaces of the Great Mosque in Cordoba and the Suleymaniye Mosque in Istanbul."

His second choice is a pointillist painting by French artist Georges Seurat, A Sunday Afternoon on the Island of La Grande Jatte. Carboni wrote his first art essay on Seurat's obsessive study of colour: "I must have delivered a convincing paper since the teacher told me he thought I had the makings of an art historian, something that sounded entirely silly to me as a 16-year-old."

Moving to New York exposed him to US artist Mark Rothko's abstract compositions, his third choice. "I always find myself spending more time in front of one of his paintings than any other 20th-century works."

Carboni says Rothko wanted viewers to look beyond his trademark vivid colours to the big emotions he set out to convey. "One cannot miss the point when you sit in the middle of the Rothko Chapel in Houston or in front of any of his more sombre, dark paintings."

Two more choices come straight from Carboni's career in Arabic art. He chooses a page of exquisite gold and ink writing, a 14th-century version of the Koran made for a Mongol ruler. "Calligraphy can be a vehicle for superb artistic achievement," he explains. "True, it is much better if one can actually read what is written, so I might be a bit biased about Islamic calligraphy. But I am truly convinced that everyone can appreciate and admire the fluency of forms, the relationship of the text with the rest of the page, the qualities of the ink, gold and lapis lazuli against the white burnished paper, and the overall harmony of the composition."

His fifth choice is the Corning Ewer, a 10th-century glass jug from the Middle East with animal figures in high relief cavorting around its fragile exterior. Carboni discusses this object with genuine reverence. "One of the greatest moments in my curatorial career was when I handled it. It's light as a feather, one of the most sublime achievements in glassmaking because they brought it down to less than 1mm in thickness. So ancient and so modern at once, you stare at it for hours in awe and admiration."

Carboni was head of the Met's curatorial committee at the time of the 2003 invasion of Iraq. Rumours flew that thousands of ancient artefacts had been looted from the country. Carboni investigated and reported back to the Western art community that reports were exaggerated, but there had been losses.

"Syria recently returned some objects that had been seized, but a large number of objects found their way into the European and US market and were never recovered. There wasn't a proper photographic record of all the objects, so it's almost impossible to recover them," he says.

"The museum in Baghdad was mostly pre-Islamic (art), so my concern was mainly with Mosul in the north, because that had a great collection of medieval Islamic art. A few great works were burned and some disappeared.

"That's where the stupidity of politics really comes in," Carboni adds. "The blowing-up of the Bamiyan Buddha statues wasn't about iconoclasm but because (the Taliban) wanted to teach a lesson to rivals within Afghanistan. It's a tragedy but it happens, and the Western world is not immune. Think of the way the Catholic Church has behaved in the past."

When Carboni came to Perth for his job interview, he stood in AGWA's vaulted foyer with its sweeping, circular staircase and was impressed. "It's quite beautiful in some ways, a little Guggenheim."

Closer inspection has brought him face to face with the gallery's less endearing traits. The roof terrace is off-limits due to faulty flooring; the top floor exhibition space is packed with large crates (no storage space), and prismed gallery walls veer off at unorthodox 60 and 120-degree angles.

"It's a challenge," Carboni says, looking around affectionately as we stand in the foyer, "but it's what distinguishes this building from others. And it creates interesting spaces, which the curators have mastered."

He motions upward. "I would love that top floor to be used for exhibitions and the roof terrace to be open to the public. It would give the art gallery a more dynamic image and a way to say 'stay two nights in Perth instead of one'."

Too few people in Perth even know where the art gallery is located, he says. "It must be a much more exciting exterior, perhaps with a total reclad of the surface, either a wide reflective surface to project things or create a colour."

That needs money. For now, Carboni is focused on smaller changes, such as relocating the permanent collection on the ground floor so visitors walk through it before heading upstairs to temporary exhibitions. "In the long run, I'd love an additional building here," he says, pointing through a glass window to Dodge's favoured site for the Indian Ocean sculpture precinct, which is at present a staff car park. "It was Alan's idea and it's a no-brainer, frankly. It's a problem that we have only 2 per cent of the entire collection on view at any one time; the Met has about 8 or 9per cent out, and that's a goal everyone should have. Having an additional building is the only way to make thispossible."

In 2003, the Met paid a record $42 million to buy Duccio di Buoninsegna's famous Madonna and Child painting. "It wasn't a big deal finding the money," Carboni says. By contrast, AGWA has only $230,000 a year to spend on new work, although BHP Billiton, National Australia Bank, Wesfarmers and Woodside have pledged $4.5million in coming years under a state government incentive scheme.

Carboni says: "I've asked the curators to study the strengths and weaknesses of the collection, to fill the gaps or to say, 'Let's stop moving in thisdirection.'

"The Met's identity is as one of greatest encyclopedic museums in the world," he says. "This art gallery lacks a specific identity; I don't know if it's to do with the eclectic way the collection was assembled in the past. I want totarget more clearly, but also I want to make itknown much better. We should start researching properly what we have, with a detailed, pictorial database.

"This is a state collection, so Western Australia must be at the core of what we do. The second concentric circle is Australia, then moving out to a bigger circle is the next body of land we hit, from South Africa to India and Indonesia. Basically the coast of Asia and Indian Ocean Rim.

"In Brisbane, their art gallery moved very quickly and brilliantly into collecting Asian art 15years ago, when Asian art was up and coming but not expensive," he says. "I regret that in Perth they didn't do it, because it would have been the most natural thing to do. Now it's quite late to go after important artists."

Another legitimate question is why, in March, one of the biggest, most meticulously curated indigenous art collections left the state. The Canning Stock Route collection -- hundreds of paintings, videos, audio recordings and artefacts -- traces the history of black-white relations along the 1800km Canning Stock Route in the state's desert region. For a mere $800,000, it was acquired by the National Museum of Australia inCanberra.

"I'm not aware of efforts made to try to (buy) it," Carboni says when asked for his views. "But I certainly would have considered it very seriously because it's a representation of the art of Western Australia."

He adds: "I must say our indigenous art collection is one of the best in Australia, hencethe world. I think we should come up inthe short run with a very good, visually stunning, academically valid exhibition. Surely people will be very surprised at the high quality."

As a glass expert, Carboni is enthused by the gallery's impressive collection of contemporary Australian glass art, built up as a result of the Perth-based Tom Malone acquisitive glass prize. "Every year we have a great way of acquiring glass objects, and Australia is an up-and-coming country in this respect."

The question lingers: what made Carboni decide to leave behind a prestigious institution and a career in Islamic art for Perth? One reason is personal. The Carboni family has visited Australia often in recent years, spending holidays with Yakimov's Russian-born migrant family in Melbourne. "The children felt a sense of freedom in Australia that they don't feel anywhere else," says Yakimov, who admits that she misses her high-powered job and is adjusting to Perth's slower pace.

Then there's the attraction of moving closer to the world's largest Muslim population in Indonesia. "It's one of the things that excites me most," Carboni enthuses. "From Perth, in three hours one can be in Melbourne, but one can also be in Jakarta."

More broadly, Carboni felt he'd reached "the coronation of my career" in 2007 when he curated Venice and the Islamic World, a landmark exhibition at the Met. He drew from 65 different institutions, gathering items that covered the period from AD828, when Venetian merchants carried home stolen relics from Alexandria, to the fall of the Venetian Republic in 1797. "This job gives me a splendid opportunity to broaden my horizons," Carboni says. "I've been an art historian, educator, curator and I'm now moving into a role of manager and leader, someone who has to come up with ideas and energies for the art gallery. I think I'm very well placed in that respect."

That Carboni has found inspiration in his new job shows in his sixth choice of favourite art objects. It is Drying Wildflowers in Summertime, a large Emily Kame Kngwarreye painting from AGWA's collection. "I like the fact that it looks like a window over a limitless space," he says, "with the same creative intent of Islamic artists drawing repetitive geometric or vegetal patterns as a confined sample of infinite expansion."

Monday, March 23, 2009

An Oasis of Calm - the Carshi Mosque

An Oasis of Calm - the Carshi Mosque

| 23 March 2009 | By Shega A’Mula in Pristina
http://www.balkaninsight.com/en/main/life_and_style/17520/

Carshi Mosque in Pristina
Carshi Mosque in Pristina
With its floating dome, ancient oriental rugs and quietly ticking cocks, this 15th century house of prayer offers a respite from the busy world outside. Pristina is so traffic-jammed by day, and equally buzzing at night, that sometimes the only oases of calm are the many mosques scattered throughout the city’s congested areas.

With this in mind, Pristina Insight took a closer look at the Carshi Mosque, on the corner of the main intersection in front of the Kosovo museum.

The Turkish Ottoman occupation in the 15th century resulted in the conversion of hundreds of thousands of Orthodox or Catholic Christians in the Balkans to Islam, paving the way for the building of mosques and other Muslim places of worship throughout the region.

Today the predominant religion in Kosovo remains Islam, and over 90 per cent of the population consider themselves its followers.

The Carshi Mosque is the oldest in Pristina, and was built in 1461 by Sultan Mehemed Fatih. It is located on the corner of Agim Ramadani and Nazim Gafurri streets, an area now heavily congested by pedestrian and vehicle traffic.

The Imam, or leader of the mosque, Sheqir Kqiku, tells us that prayer times haul in close to 400 people a day to the mosque, while a couple of hundred more use the two neighbouring mosques just down the street.

The architecture of the Carshi Mosque is Ottoman, with a large central dome located above the main prayer hall. The minaret, or tower, which protrudes from one of the back corners of the mosque holds a bell at the top, which rings to signal the times of prayer.

The Carshi Mosque’s minaret is distinctive because it is completely made out of stone, unlike most others in the Balkans, which use wood-based materials to support the tower.

The entrance is an arch, borrowed in style from the pre-Islamic architecture of Persia, but now a staple of many Islamic places of worship around the world.

This leads into a sort of “waiting room” where worshippers wash themselves and remove their shoes before entering the prayer hall. The floors are covered in oriental rugs, which support the Islamic ideals of holding prayer in a clean area. The walls are painted in the traditional colour of Islam, which is green, and which is meant to symbolise nature.

Imam Sheqir Kqiku leads us into the main prayer hall, which is also swathed in ancient-looking carpets and rugs. The dome is large and finely adorned with hand-painted flora and other decorative elements that date back centuries. Clocks are plastered on all sides of the prayer hall, a characteristic that Imam Sheqir Kqiku says reflects the value Islam places on time.

“Time is very important to Islam and the clocks represent the importance of not wasting time and valuing it”, he said. Many are gifts of worshippers wishing to offer contributions to the mosque.

The prayer hall also encompasses a higher level, which is reserved for women, since Islamic tradition does not allow both sexes to pray together. Imam Sheqir Kqiku admits that not many women attend prayer sessions, since according to him, Kosovo traditions never encouraged women to attend prayers.
“Our culture does not encourage women to come to the mosque, as oppose to other Islamic cultures,” he said.

The Imam tells us that the bulk of worshippers are older people who like this mosque because of “the nostalgia they feel for the times when they were younger”.

However, many young men were leaving the mosque while we were there, suggesting a resurgence of interest among the young.

The Carshi Mosque is currently under the protection of the Ministry of Culture, so as to ensure its preservation in years to come.

Nevertheless, Imam Sheqir Kqiku says he is not convinced that Kosovo’s institutions truly value the existence of these structures. “No one is investing in them,” he says.

He claims the ministry promised to set aside money to be used for restoring parts of the dome, which are currently leaking water and consequently damaging the interior.

The Culture Ministry did not reply to out inquiry concerning this matter by the time of publication.
Visitors are welcomed to the Carshi Mosque at all times when prayer sessions are not being held. The Imam says many tourists stop by to view the interior of the mosque, both locals and internationals alike.

Friday, June 27, 2008

Bronze Age Iranian Tiles Found in Oman

Bronze Age Iranian Tiles Found in Oman
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Iranian archeologists have discovered Iranian made golden toned tiles dating back to the Bronze and Iron Ages in Oman’s ancient city of Qalhat.
“It is certain that the tiles were made in Iran and then exported to the Qalhat region in Oman,“ Mohsen Javervi, head of the archeological team in Qalhat said.
The team also drew a digital map of 16,700 ancient spots in the region of Qalhat, reported Presstv.
Restoration of the discovered items and transformation of the site into a museum is expected to take at least five years.

Owner to Auction Achaemenid Goblet

Owner to Auction Achaemenid Goblet
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A Third century BC Achaemenid goblet is slated to be auctioned at the Duke’s auction house in Dorchester, England, for $988,000. The 14-centimeter goblet is decorated with two female heads looking in opposite directions with foreheads adorned with a knotted snake pattern.
The vessel’s current owner John Webber, who acquired the goblet from his grandfather in 1945, had long assumed that it was made of brass, said IRNA quoting Guardian.co.uk
“My father died in the war and afterwards my grandfather gave me some things shortly before he died,“ said Webber. “One of the things was the cup which I remember playing with. Because he mainly dealt in brass and bronze, I thought that was what it was made from,“ he added.
While moving his house, Webber rediscovered the gold goblet last year and decided to get it valued by the British Museum.
The analysis confirmed that the goblet was a rare piece of Achaemenid art, crafted from one piece of gold and dating back to the 3rd or 4th century BC.
The cup will go under the hammer on June 5 with an estimate $988,000 price tag.
The Achaemenid Empire, the largest in classical antiquity, ruled over Persia from 550 BC to 331 BC.

Thursday, June 26, 2008

Hafez Life & Times

Hafez
Life & Times
Khajeh Shamseddin Muhammad Hafez Shirazi, or simply Hafez, was a Persian mystic and poet. He was born sometime between 1310 and 1337 in Shiraz.
John Payne, who has translated Divan-e Hafez, the collection of his poems, regards Hafez as the greatest poet of the world.
His lyrical poems, known as Ghazals, are noted for their beauty and bring to fruition the love, mysticism and early Sufi themes that had long pervaded Persian poetry. His poetry also possesses elements of modern surrealism.
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HafezÕs Tomb in Shiraz

Biography
Little credible information is known about Hafez’s life, particularly his early years; there is a great deal of more or less mythical anecdote. Judging from his poetry, he must have had a good education, or else found the means to educate himself. Scholars generally agree on the following:
His father Bahaeddin is said to have been a coal merchant who died when Hafez was a child, leaving him and his mother in debt. It seems probable that he met Attar of Shiraz (Zayn Al-Attar), a somewhat disreputable scholar, and became his disciple. He is said to have later become a poet in the court of Abu Es’haq, and so gained fame and influence in his hometown. Hafez reportedly gained a position as teacher in a Qur’anic school at this time.
In his early thirties, Mubariz Muzaffar captured Shiraz and seems to have ousted Hafez from his position. Hafez apparently regained his position for a brief span of time after Shah Shuja took his father, Mubariz Muzaffar, prisoner. But shortly afterwards, Hafez was forced into self-imposed exile when rivals and religious characters he had criticized began slandering him. Another possible cause of his disgrace can be seen in a love affair he had with a beautiful woman, Shakh-e Nabat. Hafez fled from Shiraz to Isfahan and Yazd for his own safety.
At the age of 52, Hafez once again regained his position at court and possibly received a personal invitation from Shah Shuja, who was later defeated and killed by Tamerlane.
When an old man, he apparently met Tamerlane to defend his poetry against charges of blasphemy.
It is generally believed that Hafez died at the age of 69. His tomb is located in the Mosalla Gardens of Shiraz (referred to as Hafezieh).

Legends of Hafez
Hafez took ear to his immense popularity during his lifetime, and agreed with many others when he wrote:
I have never seen any poetry sweeter than thine, O Hafez,
I swear it by the Koran which thou keepest in thy bosom.
Many semi-miraculous mythical tales were woven around Hafez after his death.
It is said that, by listening to his father’s recitations, Hafez had accomplished the task of learning the Qur’an by heart (that is in fact the meaning of the word Hafez), at an early age.
Hafez is said to have known by heart the works of Molana (Jalaleddin Muhammad Rumi), Sa’di, Farideddin Attar and Nezami.
According to one tradition, before meeting Zayn Al-Attar, Hafez had been working in a local bakery. Hafez delivered bread to a wealthy quarter of the town where he saw Shakh-e Nabat, allegedly a woman of great beauty, to whom some of his poems are addressed. In the knowledge that his love for her would not be requited, he allegedly had his first mystic vigil in his desire to realize this union, whereupon, overcome by a being of a surpassing beauty (who identifies himself as an angel), he begins his mystic path of realization, in pursuit of spiritual union with the divine. The obvious Western parallel is that of Dante and Beatrice.
In one famous tale, “a tradition too pretty to be trusted“ says a noted historian, the famed conqueror Timur the Lame angrily summoned Hafez to give him an explanation for one of his verses

If the belle of Shiraz grabs my heart,
Just for her Hindu-like mole, I would give
All of Samarkand and BokharaÉ

With Samarkand being Timur’s capital and Bokhara his kingdom’s finest city. “With the blows of my lustrous sword,“ Timur complained, “I have subjugated most of the habitable globe...to embellish Samarkand and Bokhara, the seats of my government; and you, would sell them for the black mole of belle of Shiraz!“.
Hafez, so the tale goes, replied “Alas, O Prince, it is this prodigality which is the cause of the misery in which you find me“.
So pleased was Timur with this response that he sent off Hafez with handsome gifts.

Works and Influence
Not much acclaimed in his own lifetime and often exposed to the reproaches of orthodoxy, he greatly influenced subsequent Persian poets and became the most beloved poet of Persian culture. It is said that if there is one book in a house where Persian is spoken, it will be the Qur’an; if two, the Qur’an and the Divan of Hafez.
Much later, the work of Hafez would leave a mark on such important western writers as Ralph Waldo Emerson and Goethe. His work was first translated into English in 1771 by William Jones.
There is no definitive version of his collected works; editions vary from 573 to 994 poems. In Iran, his collected works have come to be used as an aid to popular divination. Only since the 1940s has a sustained scholarly attempt by Masoud Farzad, Qasemkhani and others in Iran been made to authenticate his work, and remove errors introduced by later copyists and censors. However, the reliability of such work has been questioned (Michael Hillmann in ’Rahnema-ye Ketab’ No. 13 (1971), “Kusheshha-ye Jadid dar Shenakht-e Divan-e Sahih-e Hafez“).
The history of the translation of Hafez has been a complicated one, and few English translations have been truly successful, in large part due to the fact that the figurative gesture for which he is most famous is ambiguity, and therefore interpreting the essence of his poetry requires intuitive perception.
Most recently, The Gift: Poems by Hafez, the Great Sufi Master, a collection of poems by Daniel Ladinsky published in 1999 by Penguin Books, has been both commercially successful and a source of controversy. Ladinsy does not speak or read Persian, and critics such as Murat Nemet-Nejat, a poet, essayist and translator of modern Turkish poetry, have asserted that his translations are Ladinsky’s own inventions.
Though Hafez’s poetry is influenced by his Islamic faith, he is widely respected by Hindus, Christians and others. The Indian sage of Iranian descent Mehr Baba, who combined elements of Sufism, Hinduism and Christian mysticism, would recite Hafez’s poetry until his dying day.
The instructive poetry of Sufi schools (for reasons shared with other hermetic schools), liberally employ metaphorical language to mask the real meaning intended for a select audience, under a strict pedagogical spiritual regime in which the seeker is (sometimes literally) subject to the Pir or Master.

Poetic Elements
Hafez’s poetry is no exception and is heavily laced with coded phrases (wine, wind, hand), objects and instruments (cups, reeds, harps), places and occupants (tavern, wine keeper, cup-bearer), and, of course, a variety of flowers and birds (rose, narcissus, nightingale), etc.
Various content matter directly fix the semantic context of his work in both the Abrahamic traditions and scripture, and related metaphysical schools (specially references to Maghaan, or the Magi). It is, simply, the Grail Quest, with special shifts in symbolism based on the Muslim viewpoint of the author.

Handicraft Artists’ Databank Ready
Deputy head of Iran’s Cultural Heritage, Handicrafts, and Tourism Organization for traditional arts and handicrafts said that the databank of Iranian handicraft artists has been completed for the first time in the country and it will become operational in the near future.
Yahya Rahmati added, “Information about 40,000 handicrafts artists nationwide has been compiled in the databank and identification cards have been issued for the members.“
He also said that a special databank on distinguished artists of Tehran is in the process of being compiled, IRNA reported.
Rahmati also said an atlas of Iranian traditional arts is underway and recalled that five provinces are the top priorities. However, he did not name any province.
The official noted that this year his department has examined six traditional arts and handicrafts, which have been abandoned or are on the verge of being abandoned, for their revival.
Rahmati emphasized that the revival of traditional arts and handicrafts requires a firm national will.
“It must be remembered that traditional arts and handicrafts are profit-making and can help generate new job opportunities. They can resolve many economic problems. This in itself explains why abandoned traditional arts and handicrafts must be revived,“ he said.
Rahmati underlined that his department has various plans on the agenda, the materialization of which requires time.

Sa’di Muslih-ud-Din Mushrif ibn Abdullah

Sa’di
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Sa’di’s works have been translated by a number of major Western poets.
Sheikh Sa’di, full name in English: Muslih-ud-Din Mushrif ibn Abdullah) (1184 Ð 1283/1291 AD) is one of the major Persian poets of the medieval period. He is recognized not only for the quality of his writing, but also for the depth of his social thought.

Biography
A native of Shiraz, Persia, Sheikh Sa’di left his native town at youth for Baghdad to study Arabic literature and Islamic sciences at Al-Nizamiyya of Baghdad (1195-1226 AD).
The unsettled conditions following the Mogul invasion of Persia led him to wander abroad through Anatolia, Syria, Egypt, and Iraq. He also refers in his work to travels in India and Central Asia. Sa’di is very much like Marco Polo who traveled in the region from 1271 to 1294 AD.
There is a difference, however, between the two. While Marco Polo gravitated to the potentates and the good life, Sa’di mingled with the ordinary survivors of the Mogul holocaust. He sat in remote teahouses late into the night and exchanged views with merchants, farmers, preachers, wayfarers, thieves, and Sufi mendicants.
For twenty years or more, he continued the same schedule of preaching, advising, learning, honing his sermons, and polishing them into gems illuminating the wisdom and foibles of his people.
When he reappeared in his native Shiraz he was an elderly man. Shiraz, under Atabak Abubakr Sa’d ibn Zangy (1231-60 AD) was enjoying an era of relative tranquility.
Sa’di was not only welcomed to the city but was respected highly by the ruler and enumerated among the greats of the province. In response, Sa’di took his nom de plume from the name of the local prince, Sa’d ibn Zangi, and composed some of his most delightful panegyrics as an initial gesture of gratitude in praise of the ruling house and placed them at the beginning of his Bustan.
He seems to have spent the rest of his life in Shiraz.
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His works
His best known works are Bustan (“The Orchard“) completed in 1257 AD and Golestan (“The Rose Garden“) in 1258 AD.
Bustan is entirely in verse (epic meter) and consists of stories aptly illustrating the standard virtues recommended to Muslims (justice, liberality, modesty, contentment) as well as of reflections on the behavior of dervishes and their ecstatic practices.
Golestan is mainly in prose and contains stories and personal anecdotes. The text is interspersed with a variety of short poems, containing aphorisms, advice, and humorous reflections.
Sa’di demonstrates a profound awareness of the absurdity of human existence. The fate of those who depend on the changeable moods of kings is contrasted with the freedom of the dervishes.
For Western students, Bustan and Golestan have a special attraction; but Sa’di is also remembered as a great panegyrist and lyricist, the author of a number of masterly general odes portraying human experience, and also of particular odes such as the lament on the fall of Baghdad after the Mogul invasion in 1258 AD.
His lyrics are to be found in Ghazaliyat (“Lyrics“) and his odes in Qasa’id (“Odes“). He is also known for a number of works in Arabic. The peculiar blend of human kindness and cynicism, humor, and resignation displayed in Sa’di’s works, together with a tendency to avoid the hard dilemma, make him, to many, the most typical and loveable writer in the world of Iranian culture.
Alexander Pushkin, perhaps the greatest Russian poet of all time and a world renown literacy figure, quotes Sa’di in his masterpiece Eugene Onegin :
as Sa’di sang in earlier ages,
“some are far distant, some are dead“.
Sa’di distinguished between the spiritual and the practical or mundane aspects of life.
In his Bustan, for example, spiritual Sa’di uses the mundane world as a spring board to propel himself beyond the earthly realms. The images in Bustan are delicate in nature and soothing.
In the Golestan, on the other hand, mundane Sa’di lowers the spiritual to touch the heart of his fellow wayfarers.
Here the images are graphic and, thanks to Sa’di’s dexterity, remain concrete in the reader’s mind. Realistically, too, there is a ring of truth in the division.
The Sheikh preaching in the Khanqah experiences a totally different world than the merchant passing through a town.
The unique thing about Sa’di is that he embodies both the Sufi Sheikh and the traveling merchant. They are, as he himself puts it, two almond kernels in the same shell.
Sa’di’s prose style, described as “simple but impossible to imitate“ flows quite naturally and effortlessly.
Its simplicity, however, is grounded in a semantic web consisting of synonymy, homophony, and oxymoron buttressed by internal rhythm and external rhyme.
Chief among these works is Goethe’s West-Oestlicher Divan. Andre du Ryer was the first European to present Sa’di to the West, by means of a partial French translation of Golestan in 1634 AD.
Adam Olearius followed soon with a complete translation of the Bustan and the Golestan into German in 1654 AD.
Ralph Waldo Emerson was also an avid fan of Sa’di’s writings, contributing to some translated editions himself.
Emerson, who read Sa’di only in translation, compared his writing to the Bible in terms of its wisdom and the beauty of its narrative.
One of his more famous quotes is, “Whatever is produced in haste goes easily to waste.“ Another famous poem focuses on the oneness of mankind.

Soltanieh Dome A World Heritage

Soltanieh Dome
A World Heritage
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The mausoleum of Oljeitu (Sultan Mohammad Khodabandeh), known as the Soltanieh Dome, is a unique 700-year-old brick structure located near Iran’s western Zanjan province.
The glorious Ilkhanid structure, built by Oljeitu between 1302 BC and 1312 BC, is an outstanding work of Persian and Islamic architecture.
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Brickwork
Soltanieh Dome, which was the world’s tallest building of its time, currently ranks third after Italy’s Saint Mary church in Florence and Turkey’s Aya Sofia Mosque in Istanbul, Presstv reported.
With its octagonal base and beautiful tile-work, the 54-meter tall Dome is taller than many of Iran’s major historical sites.
The building comprises three parts: mausoleum, dome chamber and vault.
The dome chamber is decorated with Islamic inscriptions and beautiful muqarnas (a traditional Persian art).
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Tile-work
Unique Kufic and Sols inscriptions, and exquisite arabesque decorations adorn the mausoleum located above the vault where the king’s body was laid to rest and two guards protected the gilded royal tombstone at all times.
Although the passage of time has left its mark on the mausoleum, the interior retains its superb mosaics, faience and murals.
Stunning brick patterns and beautiful hexagon tiles once decorated the dome’s interior, which was later covered up with plaster, colorful inscriptions and floral patterns.
Iran’s Cultural Heritage, Handicrafts and Tourism Organization is currently in charge of the 200-ton dome’s restoration in which experts are using azure tiles made in traditional kilns to refurbish the exterior.
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The dome’s double-shell structure, built of two parallel and completely separate brick layers connected with buttresses, gives it a unique quality turning it into one of the world’s unique architectural examples, inspiring many other Muslim cupola constructions such as the Taj Mahal in Agra, India.
The celebrated Italian architect Filippo Brunelleschi is said to have been inspired by the Soltanieh Dome when designing the dome of the Santa Maria Del Fiore cathedral in Florence.
Soltanieh Dome was registered on UNESCO’s World Heritage list in 2006 after the Naqsh-e Jahan Square, Persepolis, the Chogha Zanbil Ziggurat, Takht-e Soleiman, Passargad and the Bam Citadel.

Thursday, January 12, 2006

artnet Magazine - ANCIENT ART IS PLUNDER: MET STAFFER

artnet Magazine - News: "ANCIENT ART IS PLUNDER: MET STAFFER
The Metropolitan Museum of Art has been "supporting theft and plunder for years," according to archeologist Oscar White Muscarella -- a longtime employee of the very same museum that he so harshly criticizes. In a ferocious interview with reporter Suzan Mazur published in Scoop, an "internet news agency" based in New Zealand, Muscarella compares U.S. museums to bordellos, and says that "collecting antiquities is rape." He calls the Met’s department of Greek and Roman art "The Temple of Plunder," and extends his indictment to other museum departments as well, saying that his museum’s Asian art department holds "hundreds and hundreds [of artifacts] from temples and tombs from all over Cambodia, Thailand, China, just to decorate vitrines in the Metropolitan Museum of Art." The job of the antiquities curator, Muscarella says, is to "buy stolen art" and "get false documents."

"All these museums are actively engaged in erasing this planet’s history," Muscarella says. As an archeologist, he argues that ancient artifacts should only be excavated scientifically by professionals, with objects and their contexts carefully documented. What’s the answer to the current controversy over ownership of disputed cultural property? New York City mayor Michael Bloomberg should "order" the Met to "stop buying stolen objects right now," and telephone the Italian consul in New York and tell him to come "in 10 minutes, 15 minutes" and pick up the controversial Euphronios vase. [For a detailed report by former Met director Thomas Hoving on the museum’s so-called "Hot Pot," see "Super Art Gems of New York City," June 29, 2001.]

What’s more, Muscarella accuses New York Times art critic Michael Kimmelman, who has been critical of lax museum acquisition policies, of being "dishonest" and "getting paid to write. . . a cover up," apparently due to a perceived conflict of interest of newspaper owner Arthur Ochs Sulzberger, who is a Metropolitan Museum trustee. Muscarella refers to Kimmelman -- and other critics who review exhibitions of ancient art without mentioning "plunder" -- as "pimps." In an email, Kimmelman called Muscarella’s charges "too silly to take seriously," and says that Muscarella "clearly knows nothing" about how the Times works.

Muscarella says that the Met fired him in the early 1970s, but he was able to retain his position at the museum after a long court battle. "I just don't understand why anyone who hates museums would work in a museum," commented Met communications director Harold Holzer to the Village Voice in 2003."