Forugh Farrokhzad

Thus far, I have introduced you to a number of legendary men
in our history. Stereotypically, it’s rare for us to view women as great heroes and legends. This month I would like to introduce you to a woman who has given birth to the power of self-expression in ancient Iran: a freedom of speech foreign to women of her time!

Born in Tehran in 1935, Forugh Farrokhzad is one of the rare cases of Iranian women who defeated the rigid image of feminism in the early 19th century.

She discovered her talents at the age of 15 and attended Kamal-ol-Molk’s Technical School seeking knowledge in the fields of painting and dressmaking. Although both subjects were appealing to her, (specially painting which became a second avenue of her talents), she captured self expression in poetry. At the age of 16, she married her cousin Parviz Shapoor and gave birth to her only child, Kamyar a year later. Within two years after her son’s birth, her marriage failed and she left her son and husband to pursue her passion as an independent woman. The greatest importance in Farrokhzad’s three stages of development as a woman: her marriage, divorce, and abandoning of her child, was her personal declaration of conflicts between social expectations and her own tendencies:

It was I who laughed at futile slurs.

The one that was branded by shame

I shall be what I’m called to be, I said

But, oh the misery that “woman” is

my name.

Her decision to pursue poetry was against the norm of women at that time; hence, it attracted much attention and opponents. “The Captive”, “The Wedding Band”, and “Call to Arms” resemble her perspectives on conventional marriage, difficulty of women in Iran, and her incapability to live a conventional life as a mother and a wife. She suffered a nervous breakdown in September of 1955 that led her to a psychiatric clinic. Following her recovery, she went to Europe for a period of nine months during which she studied film and became acquainted with writer and cinematographer, Ebrahim Golestan. Her most famous work, “The House is Black” was filmed in 1962 with the help of her colleagues who believe that it represented Farrokhzad’s view of contemporary Iran.

She has published five volumes of her poetry, 4 of which became available during her lifespan and the fifth volume that was published after her death: “Prisoner” (1955), “The Wall” (1957), “Rebellion” (1958), “Another Birth” (1964), and “Let Us Believe in the Beginning of the Cold Season” (1965). Farrokhzad was killed in 1967 in a fatal car accident at the early age of 32.
Her tomb in Zahiro-Doleh cemetery in Tehran is regularly visited by thousands
of her most loyal fans.

Forugh Farrokhzad is one of the most distinct women in Iran’s history. She
has been able to defeat the social norms of symbolic restraint in woman’s
self –expression. In one of her most famous quotes she says, “Until you reach
your liberated and free self, isolated from constricting selves of others, you will not accomplish anything. Art is strongest when it avails itself only to those who thoroughly surrender their whole existence to it”.

Her poems are an effect of emotional and psychological frustrations that gave
her the strength to turn “from personal to collective, from the female to the human, and from the private to the public.”

She has given the women of her country the courage to declare a voice by encouraging them to understand their state of oppression while giving them a reason to fight silence!

Cover Story Kamran & Hooman’s New Album: “20”

After nearly two years of anticipation Kamran and Hooman released their
long awaited album “20”. This summer sensation has topped charts since its release in June, becoming the number one selling album at VIRGIN RECORDS in Dubai, and has maintained its number one position since its release on eworldrecords.com, fueled by fans of all ages vying to get their hands on this musical masterpiece. Innovative, energetic and dynamic, “20” is a fresh breeze
to the stagnant and repetitive Iranian musical scene. Unquestionably, Kamran and Hooman’s youthful approach to music, along with their inclusion of various harmonic elements, such as R&B, Hip Hop, Dance, Latin influences and ambient electronic beats has sealed this duo’s fate as an integral force in the new era of Iranian pop music.

Since parting ways from the Black Cats in search of greater artistic freedom,
the two brothers are determined to create original, quality music. A majority of the lyrics on “20” are the product of poetic prodigy Maryam Heydarzadeh. Her insightful, romantic and moving poetry is beautifully paired with the acoustic engineering of Ramin Zamani. Zamani has been a pioneering force in Persian music, producing many of the most sought-after and notable releases of the time.

To add to Kamran and Hooman’s success is their music video’s debut
on MTV Europe, creating an international demand for the album while simultaneously introducing Iranian music to the wider, global music market.
Their concerts have sold out one after another from fans who can’t seem to
get enough. An upcoming concert scheduled for Thanksgiving 2005 at the Universal Amphitheater is also highly anticipated.

The Avang Music Company, which has spearheaded this production, is scheduling a music video shoot for “Fadayeh Saret,” directed by Armin
Hashemi in September. Avang is very pleased with its cooperation with
Kamran and Hooman and anticipates further cooperation between Avang
and the two brothers.

Persia The Giant Empire

With the disintegration of the Mongol II Khan empire in the 1330s a number of small local dynasties appeared, usually only locally effective, and often founded by former Mongol officers and administrators.

The Muzaffarids were considerable patrons of art, including acting as patrons to the great poet Hafiz, but their main activity appears to have been architectural. It is as creators of the southern Iranian school that they will best be remembered.

The great centers of Muzaffarid power were in Yazd, Kirman and Isfahan. From the constructional point of view, two complexes in Yazd are important: the mosque known as the Vaqt-u Sa’at and certain sections of the Jami’ Mosque.

The Jami’ Mosque of Kirman was built in 1349 shortly after the Muzaffarids acquired the city, and its decoration appears fully fledged with no apparent or obvious precursors. Prior to this period, color had been used comparatively sparingly to highlight specific architectural points; glazed bricks were used to create patterns on a field of unglazed bricks, and small strips of glazed terracotta were employed to create a form of strapwork. In the magnificent mausoleum of Uljaytu at Sultaniyya, built before 1317, small sections of complete tile mosaic appear for the first time, but are no preparation for the sheer mass of the tile mosaic which is encountered in the Kirman Jami’ Mosque.

There were very few remaining monuments in Iran which can be attributed to the Jalayirids, but in 1419 they did add the great minaret to the Jami’ Mosque at Shushtar. Its decoration is almost archaic when compared to contemporary Timurid minarets, consisting as it does solely of blue-glazed bricks forming designs in a diaper trellis formation against the unglazed brick minaret shaft. Such decoration took no account of the developments in southern Iran nor of the entire Timurid artistic revolution, and would appear to emphasize the total separation of the Mesopotamian area from the rest of Iran at this time.

The Timurids 1370-1506

Timur used his base in Transoxiana in Soviet Central Asia as the nucleus for a great empire, conquering northeast Iran in the early 1380s, and the remainder
by 1393; thereafter he turned north and penetrated as far as Moscow in
1395, before sacking Delhi in India in 1398, and then moving across half of
Asia to defeat the Ottomans at Ankara in Turkey in 1402.

The advent of Timur himself can generally be regarded as a disaster. In 35 years of campaigning he left an endless trail of death and destruction, only saving the craftsmen from the countless pyramids of skulls which was his custom to erect outside capture cities.

The great glory of the Timurid perior, however, was the magnificent title mosaic work which reached its highest achievement at this time. Under the Muzaffarids, the concept of an overall tile mosaic pattern appeared for the first time, and the palette was considerably extended, but under Timurid patronage the various colors achieved subtlety which was unsurpassed. Each color appeared in a number of slightly varying shades, so that in the flower panels in particular delicate tones were used to give shading and depth to the compositions. The finest examples of this technique appeared in Herat and Samarqand, the two great Timurid capitals, but a number of examples were also to be seen in Iran in the royal foundations at Mahshhad and Khargird, and some superb examples of a slightly more provincial character at Varzana and Isfahan.

Much of this magnificence only appeared in Central Asia and the area around Herat, while deeper within Iran the styles more subject to Persian tradition and adapted to conform to an older usage which nonetheless undoubtedly benefitted from the infusion of these new ideas. Consequently many of the Timurid monuments in Iran show all these characteristics, but are much more restrained
in their use. These developments also continued in the second half of the fifteenth century mainly in the eastern part of the country, because in the west and northwest at this time two Turkmen confederations appeared which effectively blocked the Timurid westward expansion and indeed limited the later Timurids
to Khurasan only.

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