LURISTAN BRONZE OBJECTS

The label “Luristan bronzes” (see BRONZES OF LURISTAN) designates a series of decorated bronze objects in a specific local style dating from the Iron Age (ca. 1300/1250 to 700/650 BCE). These bronzes became known through large-scale illegal excavations starting in the late 1920s, but their cultural context and provenance remained uncertain for a long time and the label is often wrongfully used—usually for commercial reasons—for bronze objects from other regions or periods. The canonical Luristan bronzes belong to the geographical region of Luristan (present day provinces of Lorestān and Ilām), and include lost wax casts as well as sheet metal objects. Although few Luristan bronzes were found during controlled excavations, it is ascertained that the majority came from tombs, while one specific category (pins with decorated heads) have up to now only been found as ex-votos in a sanctuary. They mainly date to the Early Iron Age and are rare in Iron Age III (Overlaet, 2005, pp. 9-16).

The Luristan style is characterized by stylized human and animal forms, often combined to create fantastic creatures. Humans, birds, snakes, horses, bovid and feline species, and several species of goats are the main components. Vegetal elements are mostly used in a “tree of life” capacity, as border motifs or as filler motifs in between the principal iconography. The available evidence points to a chronological evolution from simple naturalistic themes to more complicated and fantastic creations.

There are several categories of objects that display the Luristan style. Horse gear includes horse-harness trappings and horse bits with decorative cheek pieces. Arms and equipment include spiked axe heads, adzes, daggers, swords, whetstone handles, and quiver plaques. Among the jewelry are rings, bracelets, pendants, and pins with cast or hammered sheet metal heads. An important series are the so-called “idols,” also labeled “finials” or “standards,” placed on tubular stands. Although Luristan bronzes are generally made of bronze, some are also bimetallic and consist of iron with cast-on bronze decorations (pins, bracelets, halberds, etc.). Exceptionally, there are a number of decorated iron artifacts that copy the cast bronze decorations. Since they belong to the same culture and display the same style, they should be included within the concept of Luristan bronzes (Moorey, 1991). (From Encyclopædia Iranica)

LURISTAN BRONZE OBJECTS

The label “Luristan bronzes” (see BRONZES OF LURISTAN) designates a series of decorated bronze objects in a specific local style dating from the Iron Age (ca. 1300/1250 to 700/650 BCE). These bronzes became known through large-scale illegal excavations starting in the late 1920s, but their cultural context and provenance remained uncertain for a long time and the label is often wrongfully used—usually for commercial reasons—for bronze objects from other regions or periods. The canonical Luristan bronzes belong to the geographical region of Luristan (present day provinces of Lorestān and Ilām), and include lost wax casts as well as sheet metal objects. Although few Luristan bronzes were found during controlled excavations, it is ascertained that the majority came from tombs, while one specific category (pins with decorated heads) have up to now only been found as ex-votos in a sanctuary. They mainly date to the Early Iron Age and are rare in Iron Age III (Overlaet, 2005, pp. 9-16).

The Luristan style is characterized by stylized human and animal forms, often combined to create fantastic creatures. Humans, birds, snakes, horses, bovid and feline species, and several species of goats are the main components. Vegetal elements are mostly used in a “tree of life” capacity, as border motifs or as filler motifs in between the principal iconography. The available evidence points to a chronological evolution from simple naturalistic themes to more complicated and fantastic creations.

There are several categories of objects that display the Luristan style. Horse gear includes horse-harness trappings and horse bits with decorative cheek pieces. Arms and equipment include spiked axe heads, adzes, daggers, swords, whetstone handles, and quiver plaques. Among the jewelry are rings, bracelets, pendants, and pins with cast or hammered sheet metal heads. An important series are the so-called “idols,” also labeled “finials” or “standards,” placed on tubular stands. Although Luristan bronzes are generally made of bronze, some are also bimetallic and consist of iron with cast-on bronze decorations (pins, bracelets, halberds, etc.). Exceptionally, there are a number of decorated iron artifacts that copy the cast bronze decorations. Since they belong to the same culture and display the same style, they should be included within the concept of Luristan bronzes (Moorey, 1991). (From Encyclopædia Iranica)

 

 

"After Paradise": A Documentary about Contemporary Art in Iran by Fergus Meiklejohn (2006)

Fergus Meiklejohn

Iran Susa Painted Pottery (4500-4200 BC)

Susa

Susa (Persian: شوش Shush [ʃuʃ]; Greek: Σοῦσα [ˈsuːsa]; Syriac: ܫܘܫ Shush; Old Persian Çūšā-; Biblical Hebrew שׁוּשָׁן Shushān) was an ancient city of the Elamite, Persian and Parthian empires of Iran. It is located in the lower Zagros Mountains about 250 km (160 mi) east of the Tigris River, between the Karkheh and Dez Rivers.

The modern Iranian town of Shush is located at the site of ancient Susa. Shush is the administrative capital of the Shush County of Iran's Khuzestan province. It had a population 64,960 in 2005.

In urban history, Susa is one of the oldest-known settlements of the region and the world, possibly founded about 4200 BCE. Archeologists have dated the first traces of an inhabited Neolithic village to c 7000 BCE. Evidence of a painted-pottery civilization has been dated to c 5000 BCE. Its name in Elamite was written variously Ŝuŝan, Ŝuŝun, etc. The origin of the word Susa is from the local city deity Inshushinak. (From Wikipedia) 

Asghar Farhadi: "A Separation" (2011)

A Separation (Persian: جدایی نادر از سیمین, translit. Jodái-e Náder az Simin) is a 2011 Iranian drama film written and directed by Asghar Farhadi, starring Leila Hatami, Peyman Moaadi, Shahab Hosseini, Sareh Bayat and Sarina Farhadi. It focuses on an Iranian middle-class couple who separate, and the intrigues which follow when the husband hires a lower-class caretaker for his elderly father. The film received the Golden Bear for Best Film and the Silver Bears for Best Actress and Best Actor at the 61st Berlin International Film Festival, becoming the first Iranian film to win the Golden Bear.The film is the official Iranian candidate for the Best Foreign Language Film at the Academy Awards. (From Wikipedia)

Asghar Farhadi

  

Asghar Farhadi is a graduate of Theatre, with a BA in Dramatic Arts and MA in Stage Direction from Tehran University and Tarbiat Modarres University. Farhadi made short 8mm and 16mm films in Isfahan branch of Iranian Young Cinema Society before moving on to writing plays and screenplays for IRIB. He also directed such TV series as the popular A Tale of a City and co-wrote the screenplay of Ebrahim Hatamikia’s Low Heights. Dancing in the Dust was his feature film debut, which he followed with the critically acclaimed A Beautiful City.

His third film, Fireworks Wednesday won the Gold Hugo at the 2006 Chicago International Film Festival. His fourth film, About Elly won the Silver Bear for Best Director at 59th International Berlin Film Festival as well as Best Picture at Tribeca Film Festival. It is about a group of Iranians who take a trip to the Caspian Sea that turns tragic. Famous film theorist and film critic David Bordwell has called About Elly a masterpiece.

His latest film Nader and Simin, A Separation premiered on 9 February 2011 at the 29th Fajr International Film Festival in Tehran and received rave reviews from Iran Society of Film Critics. It won Farhadi four awards including Best Director (for the third time after Fireworks Wednesday and About Elly). On 15 February it also played in competition at the 61st Berlin International Film Festival which finally earned him Golden Bear for best film becoming the first Iranian film to win the Golden Bear. In June 2011, A Separation won the Sydney Film Prize in competition with Cannes Festival's winner The Tree of Life directed by Terrence Malick . (From Wikipedia)

"A Separation" could hardly be more concrete, or contemporary, or dramatic.

Joe Morgenstern

Wall Street Journa

Farhadi demonstrates a Hitchcockian flair for suspense, while his cast deliver faultless performances.

Lewis Porteous

Skinny

 

One of the year's best foreign films, A Separation goes beyond its particular Iranian tale of a marital dissolution, contesting along the way gender, cultural, and religious values and taboos.  

Emanuel Levy

EmanuelLevy.Com

A light yet powerful Islamic family drama that refuses to cave in to stereotypes.

Ron Wilkinson

Monsters and Critics

A solid Iranian Oscar-entry that puts women in the forefront in a battle of wills that happily posits more questions than answers.

Harvey S. Karten

Compuserve

It resonates deeply thanks to its universality, which it miraculously achieves without ever once selling out the social mores of its location. Profoundly affecting, wonderfully performed and endlessly surprising.

Simon Miraudo

Quickflix 

A masterpiece of intimate, dramatic filmmaking.

Tom Clift

Cut Print Review

The iniquities of contemporary Iran are essayed in this absorbing, award-winning marital drama about the ways in which tiny events can have cataclysmic consequences.

Alistair Harkness

Scotsman

A stunning piece of work, beautifully telling a raw human story with expert writing, direction, photography, editing and acting. 

Rich Cline

Shadows on the Wall

 

A Separation twists and turns, layering on crucial details and moral quandaries in each scene, never for a moment allowing us the luxury of identifying too easily with any single character.

Sukhdev Sandhu

Daily Telegraph

 

You won't see a more absorbing film all year.

David Edwards

Daily Mirror [UK]  (From Rotten Tomatoes)

 

 

 

Karen Armstrong: Ancient Iran and Its Links With Us

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Karen Armstrong

Karen Armstrong is a British author and commentator who is the author of twelve books on comparative religion. A former Roman Catholic nun, she went from a conservative to a more liberal and mystical faith. Armstrong first rose to prominence in 1993 with her book, A History of God: The 4,000-Year Quest of Judaism, Christianity and Islam, an international best seller that is now required reading in many theology courses. Her work focuses on commonalities of the major religions, such as the importance, in many, of compassion or "The Golden Rule". (From Wikipedia) 

In her lecture here, Karen Armstrong talks about the teachings of Zoroaster and the impact of Persian Zoroastrianism on Abrahamic religions, Judeism, Christianity, and Islam. 

"People of the Flame" by David Adams

David Adams

Over the last 17 years, David Adams has developed his reputation both through his reporting and the numerous documentary films that he has written, directed and produced. He is best known for his investigative work, particularly Journeys to the Ends of the Earth, a 13 part documentary series made for the Discovery Network. His passion for anthropology, archeology, history and diverse cultures continues to take him to some of the world's most remote locations - including Afghanistan, Iran, Libya, Siberia, Central Asia, Central Africa and the Pacific Rim in search of indigenous peoples and their disappearing cultures.

In addition to his adventures in documentary filmmaking, David is a widely published photojournalist with articles appearing in over fifty countries. David has also acted as a war correspondent in Afghanistan and Georgia and has had a long-term association with The Sydney Morning Herald, as well as other popular Australian periodicals and television networks including the ABC. After a secondary education at The Kings School in Sydney, Australia, David gained a grounding in marketing, promotion and advertising. His varied and unique experience continues to take David into new realms and he is currently developing his first feature film. (From DAVID ADAMS FILMS)

In People of the Flame,  David Adams trav­els the Ira­ni­an wilder­ness in search of the Zoroas­tri­ans, an an­cient peo­ple who have tend­ed a holy flame for the last 1500 years.

Elaine Sciolino Talks about "Persian Mirrors: The Elusive Faces of Iran"

Elaine Sciolino

No American reporter has more experience covering Iran or more access to the private corners of Iranian society than Elaine Sciolino. As a correspondent for Newsweek and The New York Times, she has reported on the key events of the past two decades. She was aboard the airplane that brought Ayatollah Ruhollah Khomeini to Tehran in 1979; she was there for the Iranian revolution, the hostage crisis, the Iran-Iraq war, the rise of President Mohammad Khatami, and the riots of the summer of 1999.


Persian Mirrors takes us into the public and private spaces of Iran—the bazaars, beauty salons, aerobics studios, courtrooms, universities, mosques, and the presidential palace—to capture the vitality of a society so often misunderstood by Americans. She demystifies a country of endless complexity, where, on the streets, women swathe themselves in black and behind high walls, they adorn themselves with makeup and jewelry; where the laws of Islam are the law of the land, and yet the government advertises as tourist attractions the ruins of the pre-Islamic imperial capital at Persepolis and the synagogue where Queen Esther is said to be buried; and where even the most austere clerics recite sensual romantic poetry, insisting that it refers to divine, and not earthly, love. Iran is also a place with a dark side, where unpredictable repression is carried out, officially and unofficially, by forces intent on maintaining power and influence.


Sciolino deftly uses her travels throughout Iran and her encounters with its people to portray the country as an exciting, daring laboratory where experiments with two highly volatile chemicals – Islam and democracy – are being conducted. The election of the reformist cleric Mohammad Khatami as President in 1997 exposed these contradictions by opening the door not only to greater popular participation in Iran’s Islamic government, but also to fierce political infighting, conducted as much with subtlety and indirection as with repression and fear.


Like the mirror mosaics found in Iran’s royal palaces and religious shrines, there is more to the whole of the country than the fragments revealed to outsiders. Persian Mirrors captures this elusive Iran. Sciolino paints in astonishing detail and rich color the surprising inner life of this country, where a great battle is raging not for control over territory but for the soul of the nation. (From Elaine Sciolino's website)

"First Case, Second Case (1979)" by Abbas Kiarostami

Abbas Kiarostami

Open case: Kiarostami's film reemerges after 30 years
by MEHRZAD BAKHTIAR (Tehran Bureau)

In the magnificent haste and enthusiasm of Iranians to share insight about the questionable presidential election in June, a number of significant cultural artifacts, either forgotten or previously unheard of, have been brought to light. One such gem is Abbas Kiarostami's Ghazieh Shekle Aval Shekle Dovom or First Case, Second Case.

Kiarostami is a canonized filmmaker both inside and outside of Iran, yet this highly important work managed to remain under the radar of even most cinema enthusiasts until just a few months ago when it appeared online. Free and widely available, it affords us the opportunity to examine Kiarostami's astute social observations through the lens of recent history.

The 47-minute documentary begins by depicting a scenario: a teacher drawing a diagram on the chalkboard with his back to the class is interrupted several times by the sound of a pen banging rhythmically against a desk. Each time he turns around, the noise stops, only to resume again. Finally, unable to pick out the culprit, the teacher tells the seven boys sitting in the corner of the room to leave the class. The students are given an ultimatum, which becomes the basis of the film: either (case one) they inform the teacher who was causing the disturbance, or (case two), they will all be suspended for a week. Kiarostami then goes on to interview the fathers of the students, as well as ministers, religious leaders, writers, filmmakers and directors of educational institutions about their opinions as to the proper course of action.

The initial appeal of the film lies in the presentation of this very dilemma. Rather than take a moral stance on the issue, Kiarostami depicts each case with a sense of removed neutrality. We are encouraged to weigh two deadlocked positions against each other; each has its advantages and disadvantages, and there is no nuanced third way out. Those viewers who are unable to reduce their vales into a cut-and-dry answer will likely agree with writer and filmmaker, Noureddin Zarrinkelk, that "a clear answer is really very difficult to come up with."

After this first response, the film cuts to a head-on shot of a working projector, invoking in the viewer the feeling that the film of the students in the class is being projected onto their person, that he or she is in fact one of the children faced with this moral decision.

As the film continues, however, we see that few of the interviewees are as torn or impartial as Zarrinkelk. Having been shot in 1979-80 and released in 1980, only a year after the Islamic revolution, most answers are impassioned and highly politicized. The question is not merely one of a student disrupting a class and a teacher doling out whatever punishment he deems fit. Whether or not the analogy is explicitly made, most of the people interviewed see the scenario as a greater issue of solidarity versus selling out, of standing one's ground against an abuse of power, versus giving into, and hence supporting that power.

In addition to still-popular celebrities like Iranian actor Ezzatolah Entezami and filmmaker Masoud Kimiai, First Case, Second Case includes a cast of important political figures: Ebrahim Yazdi, for example, was an active member of the National Resistance Movement as well as the Freedom Movement of Iran. He became Foreign Minister after the revolution, only to step down in less than a year in opposition to the hostage crisis. Sadegh Ghotbzadeh, then director of the Islamic Republic's Radio and Television Network, would replace Yazdi, only to be executed in less than a year for allegedly plotting to assassinate Khomeini. Other figures include Kamal Kharazi, who would become Minister of Foreign Affairs during the Khatami administration, and Ayatollah Sadegh Khalkhali, the notorious Revolutionary Court magistrate who sentenced a great number of former government officials to execution.

The obvious, retrospective irony, of course -- the element that makes this film even more compelling now than when it was made -- is the sight of so many important figures supporting a revolution that would come to embody a totalitarian government, itself completely intolerant of the very same rebellion and resistance they promote in their films.

Whether or not Kiarostami could foresee what this film would come to mean is ultimately irrelevant. Either way, he was able to put his finger on an issue that beautifully captured the fervent dynamics of a historical moment. What resulted was a film from which, thirty years later, every Iranian can still learn. (From Tehran Bureau)

Henry Corbin; Shiisme et Ismaélisme (French)

Henry Corbin

Henry Corbin (14 April 1903 - 7 October 1978) was a philosopher, theologian and professor of Islamic Studies at the Sorbonne in Paris, France.

Corbin was born in Paris in April 1903. As a boy he revealed the profound sensitivity to music so evident in his work. Although he was Protestant by birth, he was educated in the Catholic tradition and at the age of 19 received a certificate in Scholastic philosophy from the Catholic Institute of Paris. Three years later he took his "licence de philosophie" under the great Thomist Étienne Gilson. In 1928 he encountered the formidable Louis Massignon, director of Islamic studies at the Sorbonne, and it was he who introduced Corbin to the writings of Suhrawardi, the 12th century Persian mystic and philosopher whose work was to profoundly affect the course of Corbin’s life. The stage was then set for a personal drama that has deep significance for understanding those cultures whose roots lie in both ancient Greece and in the prophetic religions of the Near East reaching all the way back to Zoroaster. Years later Corbin said “through my meeting with Suhrawardi, my spiritual destiny for the passage through this world was sealed. Platonism, expressed in terms of the Zoroastrian angelology of ancient Persia, illuminated the path that I was seeking.”

Corbin is responsible for redirecting the study of Islamic philosophy as a whole. In his Histoire de la philosophie islamique (1964), he disproved the common view that philosophy among the Muslims came to an end after Ibn Rushd, demonstrating rather that a lively philosophical activity persisted in the eastern Muslim world – especially Iran – and continues to our own day. (From Wikipedia)

Ghormeh Sabzi

Ghormeh Sabzi

Ghormeh sabzi is a Persian herb stew. It is a popular dish and an important element of Persian cuisine, often said to be the Iranian "national dish". In Azerbaijan, the stew is called Səbzi qovurma.

The main ingredients are a mixture of sauteed herbs, consisting mainly of parsley, leek, and a smaller amount of fenugreek leaves--where this is usually the dry herb of the mix. The herb mixture has many variations; spinach and coriander are added in some regions, but do not form part of the original recipe. This mixture is cooked with kidney beans or black eyed peas, red onions, chopped chives, pierced dehydrated limes, and turmeric seasoned lamb shank or neck or veal meat. Traditional Qormeh sabzi is almost always cooked with lamb and kidney beans, while in some northwestern regions of Iran, variations with black-eye beans exist. In recent times, some people replace beans with potatoes, which is also not part of the original recipe. Also, some prefer to leave out the fenugreek, while many consider it to be an essential ingredient. The dish is then served with polo (Persian rice) or over "tahdig" (bottom-of-the-pot), the crunchy al-dente section of the twice-cooked rice.

Sabzi means greenery, and also describes various green herbs. (From Wikipedia)

"Tranquility in the Presence of Others (1973)" by Nasser Taghvai



Nasser Taghvai

Nāsser Taghvāí (also spelt Nāser Taghvāee, Persian: ناصر تقوایی , born 1941) is an Iranian film director and screenwriter.

Born in Abadan, Iran, he graduated from the Faculty of Literature in Tehran University. After early experiences as a storywriter, he began filming documentaries in 1967. He made his debut, Tranquility in the Presence of Others, in 1970 and gained the attention of Iranian critics. His concern for the ethnography and atmosphere of southern Iran is notable in his films.

Most of his works have been based on novels. Captain Khorshid is an adaptation of Ernest Hemingway's To Have and Have Not, which won the third prize at the 48th Locarno International Film Festival in Switzerland in 1988.

In 1999 he directed a segment of the film Tales of Kish, which was nominated for the Palme d'Or at the Cannes Film Festival.

"My Tehran for Sale" by Granaz Moussavi

Granaz Moussavi

Granaz Moussavi (Persian : گراناز موسوی ), (born January 26, 1974 in Tehran) is an Iranian-Australian contemporary poet, film director and screen writer. She is primarily renowned for her avant-garde poetry in the 90's. Her award winning debut feature film My Tehran for Sale is an internationally acclaimed Australian-Iranian co-production. (From Wikipedia)

My Tehran for Sale (Persian :تهران من، حراج), is an internationally acclaimed 2009 Australian-Iranian feature film written and directed by avant-garde poet turned filmmaker Granaz Moussavi, produced by Cyanfilms and starring Marzieh Vafamehr, Amir Chegini and Asha Mehrabi.

Officially selected by Toronto, Rotterdam, Pusan and several other international film festivals, this debut art-house, explores the contemporary Tehran and its underground art scene focusing on the life of a young actress who has been banned from her theater work. Struggling to pursue her passion in art as well as her secret life-style in a socially oppressed environment, Marzieh gets involved in some subsequent and unexpected events leading her to a decision-making dilemma regarding her survival and identity.

Unlike already acclaimed Iranian exotic cinema which is mostly known in the West by its portrayal of rural life, nature landscapes, as well as socio-economically deprived children struggling for survival in the outskirts of Tehran, the writer/director of My Tehran for Sale attempts to depict the middle class people and the uncertainties in their every day urban life. My Tehran for Sale has a poetic language to address critical issues such as double life of young people, women oppression, HIV issue, secret abortions, underground art, massive immigration, crisis of identity, people smuggling and also asylum seeker detention centers.

My Tehran For Sale is the winner of Independent spirit Inside Film Awards 2009. It won the jury award for best feature Film at the TriMedia Film Festival in 2010. Apart from various festivals and universities the film was screened at Museum of Modern Art MoMA in New York as well as Cinémathèque Française in Paris.

The film has been an official selection to Toronto International Film Festival TIFF (Sep 2009), Vancouver International Film Festival (Sep-Oct 2009), Busan International Film Festival BIFF(formerly PIFF) (Oct 2009), International Filmfestival Mannheim-Heidelberg (Nov 2009), Museum of Modern Art MoMA (New York, Jan 2010), International Film Festival Rotterdam (Jan 2010), International Film Festival Prague - Febiofest, 2010 Cinema Novo Film Festival Brugges 2010, CPH:PIX Copenhagen International Film Festival 2010, Guadalajara International Film Festival Mexico, Sydney Travelling Film Festival, Las Palmas de Gran Canaria International Film Festival, Human Rights Arts and Film Festival HRAFF 2010, Focus on Asia Fukuoka International Film Festival 2010 , Global Lens USA 2010, Dialogue of Cultures Film Festival New York 2011 and SVAW Film Fesival Melbourne 2011, etc. (From Wikipedia)