Iran (Culture & Traditions)

[Rasputin]

Because of various historical manipulations, especially for the past 70 years or so, ever since Reza Khan started his plan of modernising Iran, Iranians have often led to believe "facts" about their country which have lacked consistency and objectivity. That would be nothing unusual for a Middle-Eastern dictatorship, but there is no reason why we couldn't see things differently, other than what various dictators would want us to see. What has been presented to Iranians, by official historical and scientific manipulation and especially through textbooks at schools, has been that Iran was a grand empire, a force for good (with some minor and unimportant and irrelevant exceptions) that for more than 2,500 years strived for civilisation and human excellence.

The story goes that Iranians were Aryan tribes that came to the Iranian plateau thousands of years ago and they have been strong enough to stay relatively "pure" and "superior" to their immediate neighbourhood and beyond. This sounds absurd to me, and some others, but that's what the textbooks and Iranian recent history has been trying to convey to the Iranians. Now I am not trying to prove that this kind of nationalism, or maybe racism, is wrong (which it is), but to prove that it is based on extremely faulty grounds, which misses so many details, rendering it (the theory described above) absolutely ridiculous.

Before the Muslim invasion of Iran there were three major "Iranian" dynasties who ruled the Iranian plateau and beyond, the Achaemenid (Hakhamaneshi), the Parthians (Ashkani), and the Sassanid (Sasanian). The Parthians were not from Persis. They were probably from present-day Khorasan or Afghanistan. So, the Persian empire, as Westerners used to refer to it, disappeared for a while, not just during Macedonian rule but also during Parthian rule. Westerners recognised Persia when Persians ruled the Iranian plateau, not when Parthians did, though Parthians may very well have spoken a close dialect of Persian.

Has anyone ever visited the British Museum where Middle-Eastern objects and artifacts are exhibited? There are huge statues cut intact and carried from Mesopotamia and brought all over to London. They are from the Sumerian, Babylonian and Assyrian periods. None of these peoples were Iranians and as a matter of fact their civilisations were far ahead of the Persian civilisation. Long before Persia was recognised as a great country or civilisation Mesopotamia was famous for its great buildings, monuments and culture. The objects shown at the British Museum are not simply similar to those that are found at Persepolis, they are almost identical.

The statues of lions with wings and many other imaginary mixtures and man and animals are extremely similar to those that are found in historical sites in present-day Iran, where the Persian empire had its headquarters and where Persians originally came and ruled. This is clearly a sign that Persians borrowed, or copied, writing, architecture, and of course many other social and cultural aspects of life from Mesopotamia. This is not to prove the inferiority of the Persians, or the Iranians, but simply to show some facts that have intentionally been overlooked for the purpose of arousing nationalistic sentiments, which were copied (unfortunately never truly departed from, even after the Islamic revolution) from Northern European, Mainly German, propaganda methods.

Old Persia was a great military power though, but it was never similar to the cultural and social prowess or originality of the Egyptians, the Greek, the Mesopotamians or the Chinese.

The post-Islamic Persia never reached the same extent or power of the lost Persian empire. Many rather small "Persian" independent states were built in defiance of Arab occupation and within a couple of hundreds of years, Arabs, due to their internal corruption and weakness, started to lose ground to locals in Persia, but before Persians could start to come together and realise what had happened Iranian plateau become the turf of the Turks rather than the Persians. Ever since the departure of the Arab rulers various Turkic tribes gained and lost Iranian territories to one another, and permanently fought over it. Persia was ruled by Turks, especially Oghuz Turks (whose descendants are the Anatolian Turks and the Azerbaijani Turks), with very few exceptions, until the Pahlavi gained control in 1925.

However the Safavid, starting by Shah Ismail (who was also a famous 15th century Azerbaijani poet with the name Khatai), came up with a new idea that proved most successful, to build the new Persia, not out of Persians, but out of a religion, so he fought the Ottomans and other rivals and built the new Persia, ruled by Turks, and based on Shia religion. After the fall of the Safavid all the other rulers also tried to emulate the Safavid strategy though rather unsuccessful in the long term. Thus the modern Persia became a multi-cultural and multi-national country based on Shia religion.

The Iran that is left to us now, despite the Pahlavi propaganda that has left deep emotional effects on most Iranians, is little related to the pre-Islamic Iran. The pre-Islamic Persian empire, which was ruled by Aryan peoples (mostly Persians) who lived in the Iranian platou, included Pashtuns, Tajiks, Kurds and many others who if asked now never feel anything like belonging to Iran! Why? Because they are those who have been persecuted for centuries by almost all Iranian Turkic, and also Persian (Zand dynasty), rulers because they did not accept Shiism.

As mentioned earlier, the intention is not to prove anything bad to Iranians or about Iranians. Any nation must first understand, and come to terms, with its past before moving forward and facing the future. And many historical mistakes and wrongs often haunt a nation's present. What Iranians had before the Pahlavi was chaos, poverty and humiliation in front of the British and the Russians. It was a country almost ungoverned where the Qajar king had no ambition but to survive as long a royal life as possible.

Reza Khan brought new ideas, borrowed from the West, that turned the Iranian society upside down, some with good effects and others with catastrohpic effects. The good effects were of course the modernisation of Iran. No other ruler ever since has been able to do so much in such a short time with so little resources. The catstrophic effects are related mainly to social issues. Transforming Iran from a united Shia society into a united Aryan society did not just weaken religion, but actually pushed it toward radicalism and extremism.

[Rasputin]

I have read Dr. Noghrekar's original and followup articles about Iranica in akhbar-rooz, and have to say that I am surprised and sad. Surprised, because I have great respect for him, and didn't expect to see such a biased and weak argument from him. Sad, because once again he shows that our so called intellectuals haven't made any progress in moving beyond their old dogmatic and ideological thinking.

Iranica is one of the most valuable cultural and literary efforts of Iranians, and like any other work of this magnitude, surely is not infallible, and has errors and problems in its articles. Legitimate and constructive critiques could only help make it better.

However, Dr. Noghrekar apparently hasn't found any problem with its integrity, and hasn't been able to find any bias with its content (or else he would say it loud and clear!). As it is a tradition among us Iranians (and unfortunately our most educated intellectuals are no exception), his attacks are personal in nature, and towards the people who have chosen to support this project, not their work.

Dr. Noghrekar should be reminded that the fact that such an amazingly huge project, involving so many people, has keep its integrity and independence despite getting support from people of different political views, is an incredible achievement by itself, and almost unprecedented in our culture! If he wanted to be even slightly fair, he would praise the staff of Iranica for achieving something that no other organization of this size, including anything that he's been involved in, has been able to. That is, to maintain the independence and integrity of the project, while welcoming and accepting support and input from any and all people who are willing to offer it. What a breath of fresh air that a bunch of Iranians can actually do this! If our so called intellectuals were a bit more open minded they would try to learn from this effort instead of bashing it.

Dr. Noghrekar accuses Dr. Yarshater of being politically dependant and cooperating with the Shah's regime. I don't know Yarshater beyond his magnificent effort in Iranica, so I don't know if he has or hasn't been attached to the "darbar". But Noghrekar certainly doesn't convince me with his rather laughable reasons! He basically says that whoever didn't actively fight the Shah's regime (and its censorship) at the time, is a political ally of it. In other words, "if you were not with us, you were against us"!

Dr. Noghrekar is no different from the extremist monarchists who label anyone and everyone who doesn't agree with them as agnates of Islamic Republic of Iran. According to his philosophy anyone who has done any literally or cultural work in Iran during the past 28 years is a political supporter of the regime of Mulla's.

Noghrekar doesn't explain how Ardeshir Zahedi is using the Iranica for "political gains". I suppose the mere fact that he attends fundraising parties and contribute money to this project means "political gain". If Mr. Zahedi has stolen Iranian's wealth, as Noghrekar says, I, as one of those Iranians who is a victim of this theft, would much prefer that he at lease spends some of it for the Iranica project instead of the things that other thieves of national wealth (both of the past and today) do with their stolen money.

It is a shame that the intelligentsia of our country are still unable to think beyond their own little ideological cocoon, even when it comes to a non-political project which is truly a shining example of what Iran has to offer, and should be a source of pride for all of us.

[Rasputin]

درپي ريختن بخشي از كاشي*هاي نماي بيروني مدرسه*ي چهارباغ، مدير اداره*ي مرمت سازمان ميراث فرهنگي و گردشگري استان اصفهان دليل اين اتفاق را شرايط آب و هوايي و رطوبت ناشي از بارش باران*هاي اخير در اصفهان دانست.


محسن نكويي در گفت*وگو با خبرنگار بخش ميراث فرهنگي خبرگزاري دانشجويان ايران (ايسنا) در اصفهان، اظهار كرد: مصالحي كه براي ترميم كاشي*ها مورد استفاده قرار مي*گرفتند، به مرور زمان فرسوده شده*اند و اين امر، تبله شدن كاشي*ها را سبب و باران*هاي اخير هم در اصفهان، فروريختن بخشي از كاشي*هاي مدرسه*ي چهارباغ را ناشي شده است.


كريم متقي ـ كارشناس مرمت سازمان ميراث فرهنگي و گردشگري استان اصفهان ـ نيز در گفت*وگو با خبرنگار بخش ميراث فرهنگي ايسنا، درباره*ي دليل ريزش كاشي*هاي نماي بيروني مدرسه*ي چهارباغ، گفت: دو دليل موجب ريختن كاشي*هاي اين مدرسه*ي تاريخي شده*اند؛ نهر كوچكي كه از مقابل در ورودي (بين بازار هنر تا مدرسه*ي چهارباغ) مي*گذرد و رطوبت ناشي از آب اين نهر به بناي مدرسه نفوذ و سپس به قسمت*هاي بالاي نما سرايت كرده است و دليل ديگر نيز آب ناودان مدرسه*ي چهارباغ است كه براثر بارندگي*هاي اخير در اصفهان به*جاي آن*كه آب در مسير ناودان قرار گيرد، روي بنا پخش مي*شده است. اين شرايط، گچ پشت كاشي*ها را سست كرده و موجب تبله شدن و سپس ريختن كاشي*ها شده است.


وي افزود: اگر خادمان مدرسه*ي چهارباغ، كاشي*ها را جمع*آوري كرده باشند، دوباره در بنا مورد استفاده قرار مي*گيرند.


متقي درباره*ي ارزش كاشي*هاي مدرسه*ي چهارباغ، توضيح داد: آن*چه به يك بنا ارزش مي*دهد، قدمت و تزيينات آن است. امكان دارد، برخي از اين كاشي*هاي فروريخته به 50 سال پيش متعلق باشند، در مسجد شيخ لطف*الله، كاشي*هاي نماي بيروني آن بعد از انقلاب ساخته شده*اند.


او اضافه كرد: بيشتر كاشي*هاي مدرسه*ي چهارباغ نيز به دوره*ي قاجار و يا پيش از آن متعلق*اند؛ اما به هر حال، بنا در دوره*هاي مختلف تغييرهايي كرده است و دايم آن*را تعمير كرده*اند؛ اما اكنون كارشناسان معتقدند، بايد كاشي*هاي آسيب*ديده را حفظ كرد.


اين كارشناس مرمت با بيان اين*كه دلايل مختلفي براي ريزش كاشي*هاي و تزيينات بناهاي تاريخي وجود دارند، ادامه داد: يكي از اين دلايل عوامل طبيعي*اند و ديگري، عوامل صوتي مانند رفت و آمد اتوبوس*ها و وسايل نقليه هستند كه با ايجاد لرزش فروريختن تزيينات بناها را سبب مي*شوند.


وي نهري را كه از زير مدرسه*ي چهارباغ مي*گذرد، از جمله دلايل مهم سست شدن بناي اين مدرسه دانست و تصريح كرد: كف مادي در داخل حياط مدرسه*ي چهارباغ پيش از اين بتون*ريزي شده و اين بتون*ريزي كار را تشديد كرده و سبب شده است كه رطوبت زير بتون تبله كند و به پي بناي مدرسه*ي چهارباغ سرايت كند. ازسوي ديگر، در ورودي مدرسه چندبار تعمير شده است و كاشي*كارهاي پشت اين در نيز تبله كرده بودند كه بازسازي شدند.

[Rasputin]

At a recent Conference on Iranian Identity Abroad sponsored by the Foundation for Iranians in Diaspora (www****anyad**** ) held in Tehran on December 5-7, 2006, the major focus was on how Iranian Identity is preserved, transformed and transmitted among the three million rapidly growing expatriates abroad, and how these Iranians remain interconnected with their motherland where many still have strong extended family ties as well. And yet, the assessment on Iranian Identity in Diaspora turned swiftly to concerns on the same topic inside the Country. Thirty-five invited speakers, comprised of a dozen from North America, a dozen from European countries, and the rest from Australia and Asia shared, with the nearly five hundred participants, academic and scholarly analysis of the current state of Iranian identity in their respective communities, the cultural needs of such communities, and how such identity is envisaged to be instilled in future generations. They further reiterated the critical roles of organizations, the media and NGOs in Iran, and their counterparts abroad for providing cultural links.





Iranian Identity as broadly defined currently applies to all diverse people residing in Iran. As recent as the mid-nineteenth century however, it also applied to the central Asiatic and Ural regions whereby as a result of the Iranian central government negligence and the Tsarists’ aggressions, these vast territories were annexed into Russia through two unilateral Russian treaties; such Iranian cultural infusion is still notably felt throughout this regions, which upon dissolution of the Soviet Union system of the early 90’s gave rise to the inauguration of over a dozen independent states on both sides of the Caspian (aka Mazandaran) Sea.





There seemed to be a general agreement at the Conference that Iranian Identity, although it may have certain deeply rooted cultural and historical commonalities, nonetheless, is defined somewhat differently by individuals and/or communities in various places and junctures. Moreover, there were many anecdotal stories and statistically substantiated examples of levels of personal and professional successes of such expatriates, especially those million plus in North America (the U.S. and Canada) and their vast socio-economic contributions. It was also pointed out that such prominent achievement has come about, notwithstanding the increased amount of “Middle Eastern” xenophobia in the west particularly in the U.S. after the despicable act of September 11 that has, in retrospect, become the pretext for enacting a series of hastily adopted laws, such as the Patriot Act, which have seriously undermined the civil and constitutional rights of the U.S. naturalized citizens and recent immigrants. Ironically, these natural, human and civil rights are stipulated and implemented by Cyrus the Great of the Achaemenids Dynasty (circa 539 BCE) in the first Declaration of Human Rights in history (http://www.spentaproductions.com/cyruspreview.htm).





Having stated this, there was, nevertheless, a general consensus that the Iranian Identity as manifested through diversity in the use of the various Iranian languages including the main one, namely Persian, cultural heritage, common history and literature, religions, ethical and moral standards, food and entertainment, sports (e.g., soccer, wrestling and weight lifting) and the Iranian psyche are perhaps preserved and safeguarded more effectively outside the country. It appears the enclave communities abroad feel the urgent need to do so against external negative influences like individualism at the expense of family unison. Such communities in Diaspora have successfully integrated with many modern and traditional aspects of their adopted lands and yet selectively incorporate and practice many values from their Iranian Identity. Data supports the fact that Iranians abroad have a substantially more sophisticated level of understating of their long ancestral history, rich literature, and glorious culture, and archeological remnants than their compatriot counterparts inside Iran. Irrespective of the sub-ethnic divergences of all Iranians, external interventions and hegemonic hardships imposed on their motherland, or the tampering with their common heritgae as it is currently committed by certain politically charged elements in other regional countries to rename the Persian Gulf, just to cite one example, has and would continue to unite them all as evidenced by the activities of Iranian expatriates.
The Conference participants, appreciative of the warm nostalgic hospitality in Tehran, concluded that despite numerous pre-conceived stereotypical notions on both sides, the Iranians inside and outside Iran are still irrevocably bound together with immense inspirational [identity] commonalities. A growing level of interaction, facilitated by such people-to-people forums, will undoubtedly lead to the continued articulation of Iranian Identity. A distinct form of this identity has also remained embedded in the historical and cultural identities in the vast area in the region that once comprised the Federated Persia/Iran of 2,500 years ago; this vast region now spreads from north India and central Asia, to south and southwest Asia and the Persian Gulf region, and then to Asia minor and the Ural and Caucasus mountains and the Mediterranean coast. An Iranian or a citizen from today’s countries of Afghanistan, India, Uzbekistan, Kazakhstan, Pakistan, ***ghisistan, Tajikistan, Turkmenistan, Armenia, Georgia, Turkey, Croatia, northwest China and Iraq feels quite comfortable when visiting each other’s countries due to the aforementioned common cultural identity that has been in part shaped by Iranians of the distant past. Preserving Iranian Identity must not, however, be misconstrued as a way of discounting or even worse denigrating other evolved identities in the region, but that it rather complements them with the common threads that have historically bound them together. Iran after all, has always remained the cradle for diverse number of peoples who have freely practiced their ethical and moral and religious beliefs and rituals since pre-historic era.



Overall, the consensus by all Iranians irrespective of where they reside worldwide is to envisage an independent Iran that, through peace with itself and with all its neighbors and non-interventions by outsiders, provides a nurturing ambiance for socio-cultural reform, economic development and prosperity, equity and justice, the rule of law and security, , and the empowerment of all her citizens.

[Rasputin]

Museum of Persepolis to Showcase New Historical Relics

The project to expand Persepolis Museum, which is one of the top priorities of Parse Pasargadae Foundation, will be completed by the beginning of the coming Persian New Year on March 21 with displaying some new historical artifacts in an area outside the complex.

“Due to lack of budget and other limitations for expanding the building of Achaemenid museum of Persepolis, Parse Pasargadae Research Center has decided to compensate this shortage with the establishment of an open museum next to Persepolis museum in which newly found historical relics will be displayed for public,” said Maziar Kazemi, interior director of Persepolis historical complex.

Considering that Persepolis museum is located within the palace, UNESCO has placed many restrictions for expanding its area. That is why authorities of Persepolis Palace are determined to expand the museum out of the palace. “We are trying to establish this museum for public visit by the coming Norouz (New Year),” explained Kazemi.

According to Kazemi, experts of Museum Department of Iran’s Cultural Heritage and Tourism Organization are currently busy documenting and categorizing the historical relics which are to go on display in the new extended area.

One of the oldest museums in Iran, the Persepolis Museum was established in 1931 after Professor Ernest Hertzfeld, American archeologist, unearthed pillars of the harem (women’s quarter) of the palace of Xerxes, the Achaemenid king. The museum is spread over an area of 350 square meters and it has a main hall and several ancillary halls which contain artifacts from the Achaemenid dynastic era (550 BC–330 BC). Since Persepolis was the capital of the Achaemenid Empire, only artifacts from this ancient Persian dynasty are displayed in the Museum of Persepolis.

[Rasputin]

واژه آذر که "آتش" معنی می*دهد يکی از چهار عنصر پاک کننده در نزد زرتشتيان است. اين عناصر که بنا بر باوری ديرين ژرف، ناپاکی را از بين می*برند، عبارتند از: آب، باد، خاک و آتش.
در ايران باستان و گذشته*های پيش از زمان اشو زرتشت، در ميان مردمانی که زندگی خود را با کشاورزی و دامپروی می*گذراندند، مردم با تضادهای موجود در طبيعت مانند سپيدی و سياهی، روشنايی و تاريکی، روز و شب، گرما و سرما و تضادهايی در خوی انسانی مانند خوبی و بدی، دوستی و دشمنی و گذشت و کينه آشنا شده بودند و در باور خود، آن چه را که برای زندگی مفيد قرار می*گرفت از جلوه*های خدای خوب و آن چه را که بد و زيان آور بود، از جلوه*های خدای بد می*پنداشتند.

به همين انگيزه آنها روز و روشنايی را بيشتر دوست می*داشتند، چون هنگام کار و کوشش، خوشی و بالندگی بود. با فرا رسيدن شب، آتش می*افروختند تا جلوه*های بد زندگی پديدار نگردد. در شب*های دراز زمستان، گِرد هم جمع می*شدند و آتش می*افروختند تا روشنايی را افزون سازند. هنگامی که درازترين شب سال يعنی آخرين شب از ماه آذر فرا می*رسيد، به انگيزه*ی اينکه از فردای آن شب، روشنايی بيشتر و روزها درازتر خواهد شد، گرد هم آمده و شادی می*کردند.

در زمان گذشته، ايرانيان ميوه*هايی را که تا آن زمان سالم مانده بود با آجيل و خوراکی*های ديگر فراهم می*کردند، همه با هم تا پاسی از شب را با شادی و سرور می*گذراندند و با اين شيوه به پيشباز چله بزرگ می*رفتند که از فردای آن روز شروع می*شد. در چله*ای که با آمدن آن، سرما واقعی زمستان فرا می*رسيد و تا جشن سده يعنی چهل روز ديگر ادامه داشت.




پس از آن چله کوچک آغاز می*گشت، يعنی سرمای زمستان کاهش می*يافت. چله*ی کوچک از روز بعد از جشن سده شروع می*شد و تا روز بيستم اسفند ماه ادامه داشت و اين هنگامی بود که سرمای زمستان به آرامی کاهش می*يافت. پس از چله*ی کوچک شکفتن شکوفه*ها آغاز می*گرديد و فرا رسيدن بهار را نويد می*دادند.

اکنون نيز ايرانيان و به خصوص زرتشتيان، در شب چله که روز انارام از ماه آذر (آخرين شب از ماه آذر) است، گرد هم می*آيند. خويشان و آشنايان يکی از خانه*های فاميل را برای گرد هم آمدن انتخاب می*کنند. آنها بيشتر منزل بزرگ*ترها به ويژه پدر و مادربزرگ، يا محل مناسب ديگری را برمی*گزينند.

هر خانواده، ميوه*هايی مانند خربزه، سيب، بِه، انگور و به ويژه هندوانه و انار را که رنگ سرخ دارند تهيه می*کنند و با خود به جشن شب چله می*آورزند. رنگ سرخ، رنگ رفتن و فراز آمدن روشنايی در غروب آفتاب و سپيده است که در آيين مهر از جايگاه ويژه*ای برخوردار است.

در بين ميوه*ها هندوانه از اهميت بيشتری برخوردار است زيرا بعضی از زرتشتيان باور دارند که اگر مقداری هندوانه در شب چله بخورند، در سراسر چله*ی بزرگ و کوچک، يعنی زمستانی را که در پيش خواهند داشت، سرما و بيماری بر آنها اثر نخواهد گذاشت.




غير از ميوه، گاهی آجيل، شيرينی و شربت نيز در خوراکی*های شب چله وجود دارد.

مهمانان شب چله تا پاسی از شب همه دور هم می*نشينند. گاهی مادر بزرگ داستان*های شيرين روزگار گذشته را برای بچه*ها تعريف می*کند. پدر بزرگ يا سالخورده*ی ديگری بخش*هايی از داستان*های شاهنامه*ی فردوسی را می*خواند و از حماسه*های افتخار آفرين ايرانيان، سخن می*گويد. همه با شادی و سرور، شب چله را پشت سر می*گذارند. با نيايشگاه اُشَهِن، شب بزرگ سال را همراهی می*کنند و گاهی آن را به سپيده*دم می*رسانند تا زايش نور را از پس تاريکی شبی سرد مشاهده کنند.

جشن ديگان

در تقويم زرتشتی، هريک از روزهای ماه نامِ به خصوصی دارد. به عنوان مثال: هرمز، بهمن، ارديبهشت، شهريور، سپندارمز، خرداد، امرداد، دی به آذر، آذر و ... زرتشتيان در هر ماه، هنگامی که نام روز با نام ماه برابر می*شود، آن روز را جشن می*گيرند و هر يک از اين جشن*ها را به مناسبتی برگزار می*کنند.

واژه*ی دی، آفريدن و آفريدگار معنی می*دهد. در ماه دی، غير از نخستين روزِ ماه که اورمزد ناميده می*شود و نام خداوند است، سه روز ديگر به نام*های دی بآدُر، دی بمهر و دی بدين وجود دارد.

بنابراين جشن ديگان برابر است با يکی از اين روزها در ماه دی، که دوم، نهم و هفدهم در تقويم خورشيدی است. در ايران باستان نخستين جشن ديگان، در ماه دی يعنی روز اورمزد از ماه دی، "خرم روز" نيز نام داشته است. در اين روز که روز پس از شب چله (شب يلدا) يعنی بلندترين شب سال بوده است، پادشاه کشور و حاکم شهر، ديدار عمومی با مردم داشته*اند. اکنون نيز زرتشتيان در برخی از شهرها و روستاها، يکی از روزهای دی، در ماه دی و يا همه*ی آن را جشن می*گيرند. همانند جشن*های ماهيانه ديگر، کوشش می*کنند تا در محل*های عمومی مانند آتشکده گرد هم آيند و جشن ديگان را با سرور و شادمانی برگزار کنند.

[Rasputin]

Although I learnt Persian, to some extent, before going to school, my Persian to this day, is still about the same Turkish Persian it was when it came out of my mouth around the age of 4 or 5 when I started to imitate what I saw on TV. I think it takes between two and twenty words before the Persian (what we call Fars in Iran) I am speaking to realises that I am a Turk. Maybe other Iranian Turks (or Azerbaijanis) speak better Farsi than me but having in mind that I never truly lived in a city with almost any significant Persian population, and having learnt Farsi from the media, my Farsi speaking is as good as it gets. It is not that bad actually, but it doesn’t ever sound like a Persian speaking, by any means.

I remember that when I was little I thought that Farsi was a language and Turki was what everybody I knew spoke but it was not a true language, but more like a habbit, or something like all those informal other things we just did. Actually the first time I found out that there were Turki (the way Iranian Turks, or Azerbaijanis, call their language) books, Turki alphabet, Turki poetry or even Turki TV and radio from Baku it just struck me if it was a hilarious joke.

It took me a very long time, probably until I was 12 at least, before I truly realised that Turki was also a language, beside Persian. When I realised this (I don’t quite remember exactly when) it was the starting point from which I started to realise, in time, what it meant to be a Turk and what it meant to be a Fars. I was a curious type of person and as a little teenager I wanted to know more, so I searched for writings and literature in Turki. It was very difficult to find much and I could not ask about anything like this at school because even as a child I had started to notice that some things were not tolerated. I had started to understand that arguing about religion and the Persian language were the two most sacred untouchables of the society and if I wanted to stay out of trouble I had to keep quiet about my personal ponderings about Mohammad, God, and the reasons behind the reverence of the Persian language. Even small children who live in oppressive societies can understand the invisible lines that shall not be crossed. But there were rare books in Turki literature and I was able to find some, especially one from Fuzuli and another from Sabir (Sabir is from north Azerbaijan). I did not understand Fuzuli’s writings very well but Sabir’s writings seemed quite simple to me. And there was also Shahriar and some others. But all I did was to satisfy my curiosity rather than read whole books out of pleasure. Poetry and, what I saw as unpractical fields, never captivated me much.

This is the beginning of my life in an oppressive society in which I could not learn who I was, so I had to find out by myself. This is exactly the same thing that is happening to half of Iran’s children (who are not ethnic Persians) who go to school. These children go through a very similar process as mine, in which their minds start to develop and they struggle to find out who they are. They look for ideas to discover themselves simply because they start to realise that what they are taught in school is not the same as what they see at home and in the society.

Iranian children who are born to Turki, Kurdi, Luri, Turkmen, Arabic, Baluchi, Gilaki and Mazandarani families are forced to accept ideas that are not their own, ideas that are manipulative and misleading and mark their whole lives as they grow up. The same thing is also true about religion when it is not kept out of school.

Prior to Reza pahlavi Iran did not have a strong all-intrusive central government and there were provinces with their own ways and rules, and the country as a whole was a sort of confederation of those provinces, or states. During the Qajar there being no official Iranian system of judiciary, public registry, taxation, schooling or alike obviously it was mostly up to the local rulers to find ways of sustaining whatever administering they were charged with.

Reza Pahlavi ascending to the throne things changed dramatically and there started the struggle between modernity, conservation and liberalism. The fiercest opponents of the Pahlavi were the clergy because of being cut off their very important role in the society and becoming nothing more than simple clergymen, without any judicial or fiscal authority.

The other official measure taken by the Pahlavi regime was the establishment of a policy of forced assimilation of all Iranians into a single nation, the Persian nation. All use of local languages in any official sense was banned and the education system that was created became the most efficient tool of propagating what the new Iranian society was supposed to be like. Children started to be taught about a glorious Iran based on vast empires that stretched from central Asia to India and from Egypt to Macedonia, and all the areas in between. Iranian children were taught about how Aryans migrated to the Iranian plateau and how today’s Iranians are the descendents of those Aryans that have to a very insignificant degree been influenced by Turkic and Arabic invaders. The education was based on uniting all the Iranians behind the idea of having existed pre-Islamic vast Persian empires who were one of a kind in the world. These texts magnificently-described and offered to the little children of various Iranian peoples created pride among the Farsi-speakers, and confusion among the rest. Some of the rest when grew up a little bit adopted the same ideology as the Farsi-speakers, especially those who were much closely related to the Persians, like the Gilaki and Mazandarani or the Luri. While others, such as the Turks, Kurds, and Arabs usually had a much tougher choice to make, because they had a much more distinct popular culture and a much more different language that made the idea of being the descendents of the Persians seem a little bit out of touch with reality.

The policy of assimilation also had other traits that were no less odious than the force-feeding of the non-Persian speaking children with Persian language, culture and history. The Pahlavi regime neglected minority-populated areas in investments and poured most of the resources in infrastructure and other public works to Persian areas. The result was a mass migration from non-Persian areas, especially Azerbaijan, to the capital city of Tehran and other Persian cities, in search of jobs. This policy, also followed through after the Islamic revolution, helped dilute the population of Azerbaijani areas of Iran. Iranians from separate ethnic groups seeking to gain any government post or official ranking had to assimilate with the Persians so that they would get any chance. Although non-Persian language and culture is terribly suppressed in Iran, non-Persians have been able to obtain official administrative, or even political, ranks along the Persians, as long as they behaved like Persians, as long as they assimilated properly.

[Rasputin]

So, the Iran of today is not just a theocratic oppressive regime, but it is rather a Persian chauvinistic theocratic oppressive regime, that has followed the policies of the Pahlavi regime in forcing other non-Persian Iranians to assimilate, destroying their own distinct languages and identities.

I am sure many Persians (Fars, not being mistaken with Iranian) would disagree with me on this. Maybe even a majority of the Persians would probably disagree with me. It’s not that they would disagree with what I presented, because of inaccuracy, but many Persians would disagree with me because they would argue one of the following:

1) All Iranians are Iranians;

2) All Iranians are Aryans;

3) All Iranians, according to genetic examinations, are identical;

4) All Iranians are the descendents of the Persians.

It is saddening for me to see so many Iranians, especially Persians, still think that what they think is right is right for others too, even if those others do not agree. And this obsessive attachment to the large glorious Persian Empire is haunting the Persians’ minds so much they simply cannot comprehend that the only possible way of building an empire is to force it upon others. So, as literally correct as it seems, one has to accept that an empire is unjust as long as it is based on force. So fellow nationalistic Persians need to think this through. Either you want an unjust Iran which forces being a Persian to many other peoples within its boundaries or you want a free and democratic and civilised Iran!

Science cannot be used as a means of oppression. It was not meant for this. Nazi Germany used science to prove the superiority of the Aryan race, using historical proof, genetics and everything else as they saw fit, and forgetting about other scientists or scientific studies that did not agree with them.

You cannot go to your neighbour and tell him “You see mate, I just cut some of your hair and sent to the laboratory, and the doctor examined your DNA, and he told me that we are very close, genetically speaking, about identical, so please go to that little room you have in the backyard because I’m moving in with my whole family here.” Non-Persian Iranians are not Persians and no matter where they have come from, what their genetic or DNA structure is (this is really what is bothering me most as I see it as an insult to my humble intelligence) or what Persian history says, they are what they are, as they see fit.

Every people must have the unalienable right to study and practice its own language, culture and history, and also teach its own children. Every nation or people are quite capable of writing their own history and choosing their own leaders. This does not mean there cannot be a strong constitution to defend the territorial integrity of a country. A territorial integrity that is kept with the cost of destruction and suppression needs not to be respected. Iranian peoples were united for centuries long before the policies of Persian assimilation and chauvinism were introduced

The continuous policy of forced assimilation is leaving a big moral wound over Iran, and especially over Persians as being the scapegoat of the authoritative and oppressive regime, and this policy does and will always do nothing but harm to Iran and Iranians. Iran is a lucky country to have so many peoples that get along well and share many traditions, so why not study, discover and explore those riches rather than destroy and suppress them? Iran’s territorial integrity will not be harmed by any but the same selfish manipulative leaders who seek nothing but to satisfy their desire for power, and they do not avoid any possible deceptive manoeuvring for their getting there. Arousing nationalism is one easy trick, another being religious bigotry, the two common means of mass use of one man or group against the other in the race for power. And Iranians have a long history of playing into the hands of these evils.

[Rasputin]

In the 17th Century the central Iranian city of Isfahan was the capital of Safavid Persia - a place of dazzling wealth, with pleasure palaces, ornate gardens and mosques with the most exquisite tile work.
The city was a centre to which poets, philosophers and artists flocked from all over the world.

Today only a few intrepid tourists make it to Isfahan if they can get a visa.

And the Naqshe Jahan Square, where the King of Persia once watched polo games, now has traffic running though one end, even though it is a Unesco World Heritage site.

"It's been destroyed, really, really destroyed; what remains are tiny, tiny pieces of a puzzle. That just gives us a glimpse of the whole," explains journalist Hassan Zuhoori of the Cultural Heritage News Agency in Tehran.

The "museum city" of Isfahan is rapidly disappearing in the name of modernity and progress.



"You can't say Isfahan is in danger because we've already passed that point; I don't think there's much left to destroy," says Mr Zuhoori.

Construction boom

Today Isfahan is Iran's second biggest city.

Migration into Isfahan is high and land prices are sky rocketing. Fast profits can be made in construction.

Everywhere 400-year-old buildings are being destroyed to make way for new roads or ugly shopping centres.

The local council, which refused to talk to us for this story, has no budget from the central government; it has to make its money from selling construction licences.

On the banks of the Zayandehrud River buildings are not supposed to exceed the tree level but if the construction companies pay a hefty penalty to the local council they can build higher.

The most well-known example of the city authorities spoiling the skyline of Isfahan is Jahan Nama, a shopping and cultural centre.

So seriously did the construction damage the view from the city's main Naqshe Jahan square that Unesco insisted the top floors be removed.

Not all have been destroyed. The back part of the building is still too high.

But what many cannot understand is why there was no attempt to build in a more traditional style here.


Modern craftsmen cannot match the quality of ancient tiles, experts say

"The municipality doesn't think at all about the problems that worry us," says Dr Parvis Najavand who was culture minister just after the revolution.

He believes Iran's National Heritage Organisation has been so weakened that the municipality no longer listens to what it has to say and it has no power to implement its conservation rules.

Nuclear development

Dr Najavand is also upset that Iran decided to build one of its most important nuclear sites just seven kilometres (four miles) outside Isfahan.

"No expert will let you construct a nuclear city so close to a city that is internationally known for its heritage," he says, worrying what will happen to the city's monuments if one day the US launches air strikes on the uranium conversion plant.

Then there is Isfahan's controversial metro construction.

"Speed, security and efficiency" is its motto, but the line runs under one of the most historic streets of Isfahan - Chahar Bagh.

Today everyone wants to build... They want to be able to drive their car right up to their house, they want parking spaces

Hassan Zuhoori
Cultural Heritage News Agency

Heritage experts in Isfahan, who were too fearful to speak on camera, told us six train stops are being built under these gardens that date back more than 100 years.

Already many of the trees have been ripped up.

Once the train tracks run underground, conservationists fear the vibrations from the trains running in both directions will cause irrevocable damage to buildings along the street.

Buildings like the Chaharbagh madrassah - according to some, the most beautiful religious school in Iran.

The fear is the tile work will literally fall off the walls when it is shaken on a daily basis.

And conservation experts say today's craftsmen simply cannot reproduce the same quality and colour of tiles.

And when the government is doing it - why should individuals be different?

"Today everyone wants to build... They want to be able to drive their car right up to their house, they want parking spaces, they want to use today's modern facilities," explains Mr Zuhoori.

"They think they need to update their houses to have progress."

'Weak officials'

Everywhere old houses are being knocked down and modern apartment blocks are going up in their place.


The Ali Qapu palace requires scaffolding support

"The main culprit is the government and the national heritage organisation," says Fazlollah Faiz, a local shopkeeper inside the Naqshe Jahan Square.

"If an ordinary man has a historic house and wants to knock it down and build a 10-storey building, it's only because he's forced to do that to survive economically," he explains, arguing that the authorities should buy the old houses from their owners so they can build for their children elsewhere.

"Unfortunately our officials are weak," Mr Faiz concludes.

Soon there will be very few of the old Safavid houses left in Isfahan.

All that will remain are the main monuments - the palaces and mosques.

But even they are not being well cared for.

Chehel Soton is the pleasure palace of Shah Abbas - its name means 40 columns but in fact there are only 20 - the rest are reflected in the water pool.

Although there is some restoration of the paintings inside going on, the roof of the veranda shows obvious signs of damp and decay.

One Isfahani said he had seen with his own eyes water dripping through the exquisite 400-year-old roof.

There is scaffolding clearly holding up parts of the pavilion in the Ali Qapu palace in the Naqshe Jahan square as well as assisting the work of local contractors who have been brought in for conservation work.

'Rotting wood'

Local shopkeepers ask why it has taken so long to get round to preserving the Ali Qapu palace.


Iranians say Isfahan's glory used to be equal to half the world

"Actually I have seen for myself that its columns have termites and the wood is rotting," says a man selling souvenirs in the square

"These are monuments that date back hundreds of years; they are an asset for our city."

And it is not as if the Islamic buildings are any better cared for than the king's palaces.

The Friday Mosque has damp that experts from the National Heritage Organisation told reporters came from a leak in the sewerage system underground.

While the Imam's Mosque in the Naqshe Jahan Square also has damp, according to local people.

"If they want to destroy it, fine. They should just bring in a bulldozer. But if they want to keep these buildings they should do something immediately," says the souvenir seller.

The 21st Century has not been kind to this city whose glory Iranians say was once equal to half the world.

And the worry is it is not just Isfahan.

"As a person who has spent most of my life trying to preserve Iran's national heritage, training students, writing books and articles, I can say not only in Isfahan but in Iran generally I believe destruction is underway," says Dr Najavand.

"When facing the Iranian people no generation can be as shameful as ours," he concludes.

[Rasputin]

An open letter addressed to the archeologists attending

The conference for evaluating the results of salvage operations

in Bolaghi Gorge (January 20, 2007)

Since the establishment of the International Committee to Save the Archeological Sites of Pasargad Plains less than two years ago, we have continuously read the news and reports of your exciting excavations and discoveries and have reflected on them in the Committee's site, as well as sending them to hundreds of interested people around the globe. Thus, your names are now known and esteemed by numerous people who love cultural and historical remainders of the past. We all have followed you, step by step, with utmost concern and hope. We are all aware that you have done whatever was humanely feasible with the aim of preserving the archeological sites of Bolaghi Gorge.



Nevertheless, it seems to us that the advent of the present conference signals the end of your two-year mission and, with a high probability, the plan laid down by the Cultural Heritage Organization is to get the consent of those who participated in the "Salvage Operations" and embark on the flooding of the Sivand Dam upon that consent.



There is no need to tell you anything about the importance of Bolaghi Gorge. You are aware of all the archeological treasures hidden in those ancient sites more than anybody else. You know that what valuable treasures would be lost once this dam is flooded. Although all of what lay there is not known, you all are aware that they are there waiting to be discovered - exactly like those that you did not know about and could uncover during the last two years.



We all are aware that the label "Salvage Operation" is but another name for gathering as much information as possible about the sites situated in Bolaghi Gorge without doing anything towards their actual salvage. We know that you have done your job in gathering information to the best of your capabilities. But, you surely are aware that information gathering cannot substitute the real salvage of endangered sites and, at the same time, whatever information that has been gathered relates only to a fraction of what are on the verge of extinction. Therefore, the actual flooding of the dam will destroy both those discovered and hidden treasures forever.



Your work is not merely concerned with soil, dirt, wood and stone. You know well that a large part of the cultural spirit and identity of Iranian people and many significant clues to the existence of hard working people of antiquity is at state. Even if we wishfully believe that the mausoleum of Cyrus the Great is not threatened by the dam, it is obvious that the flooding of Bolaghi Gorge and some parts of Pasargad Plains is not a small blow to the history and culture of Iranian people, if not the whole world. Do you really think that a dam that, according to the views of so many experts, is not beneficial to the local agriculture and is harmful to the environment; has such a value that we should sacrifice a large part of humanity's cultural heritage in its way?



What thousands of honorable people of the world, who are concerned about the fate of these archeological sites, expect from you is that you, for the sake of preserving such treasures, put aside any impediment and probable calculations and explain the facts, in a clear and explicit language, to the authorities asking them to dispense with such a horrendous plan.



People do not face such critical moments in day-to-day life and are not usually bestowed with the authority to decide about the revival or annihilation of a part of human-kind's history and culture. You are now standing at such a juncture.



We sincerely hope that your names would remain praise-worthy for many generations to come.



January 13, 2007

ICSASPP

[Rasputin]

نامه سرگشاده کميته بين المللي نجات پاسارگاد به باستانشناس شرکت کننده در

همايش بررسي نتايج عمليات نجات بخشي محوطه تاريخي تنگه بلاغي

(سي ام دي ماه)



باستانشناسان، پژوهشگران، و کاوشگران شرکت کننده در همايش تنگه بلاغي،

در طي نزديک به دو سالي که از فعاليت کميته بين المللي نجات پاسارگارد مي گذرد ما بارها و بارها خبرها و گزارش هايي از کاوش ها و کشفيات هيجان انگيز شما را خوانده و در سايت کميته منعکس کرده و براي هزاران هزار تن از شيفتگان آثار باستاني و فرهنگ ايرانزمين فرستاده ايم. و چنين است که نام تک تک شما براي ما ده ها هزار انسان فرهنگ دوست در سراسر جهان نام هايي آشنا و محترم است. ما همگي، با وسواس و نگراني و اميد، تلاش هاي تک تک شما را دنبال کرده ايم، و مي دانيم که شما در حد توان تان براي حفظ آثار باستاني تنگه بلاغي کوشيده ايد.

اما اکنون به نظر مي رسد که قرار است با برگزاري اين همايش پايان کار شما در اين راه دو ساله نيز اعلام شود و به احتمال قريب به يقين برنامه آن است که سازمان ميراث فرهنگي با دريافت موافقت نامه اي به امضاي شما شرکت کنندگان در عمليات موسوم به «نجات بخشي»، فرمان به آب بستن و غرق کردن تنگه بلاغي را صادر کند.

بنظر نمي رسد لازم باشد تا درباره تنگه بلاغي با شما چيزي گفته شود؛ چرا که شما بيش از هر کسي آگاه هستيد که در تنگه بلاغي چه آثار و گنجينه هايي وجود دارند، و بيش از هر کسي مي دانيد که چه چيزهاي ديگري در زير سد سيوند وجود دارد و چه آثار گرانقدري که با آبگيري سد سيوند غرق شده و نابود خواهند شد؛ ماهيت اين آثار کشف نشده اما وجود آنها قطعي است ـ همانگونه که تا دو سال پيش هيچکدام از شما به وجود همين کشفياتي که به عمل آورده ايد واقف نبوديد.

ما مي دانيم که آن چه به عنوان «عمليات نجات بخشي» از آن نام برده مي شود چيزي بيش از «جمع آوري اطلاعات» نيست؛ اطلاعاتي که يقيناً با رنج و کار شبانه روزي شما به دست آمده است. اما باز هم شما خوب مي دانيد که اين اطلاعات نمي توانند جانشين آنچه از دست مي روند شوند و، در عين حال، در بر گيرنده يک صدم از آنچه که در آن منطقه وجود دارد نيز نيستند. بدين سان، با شروع آبگيري چيزي از آنچه هايي که در آن منطقه وجود دارند براي ملت ايران باقي نخواهد ماند.

شما فقط با خاک و گل و مجسمه و سنگ کار نمي کنيد، شما خوب مي دانيد که بخشي از روح فرهنگي و هويت ملي مردمان ايرانزمين و نشانه هاي روشني از تلاش هاي بشري در آن منطقه حضور دارد. نابودي تنگه بلاغي و دشت پاسارگاد، حتي اگر خوش بينانه فکر کنيم که به آرامگاه کوروش بزرگ لطمه اي وارد نمي شود، لطمه کمي براي تاريخ و فرهنگ ما نيست. آيا وجود سدي که اکثرکارشناسان معتقدند که حتي براي کشاورزان منطقه هيج سودي ندارد و محيط زيست منطقه را هم نابود خواهد کرد آنقدر ارزش دارد که بخش مهمي از آثار و گنجينه هاي باستاني ما و کل بشريت در راه آن نابود شوند؟

آنچه که حداقل هزاران هزار انسان شريف که به گنجينه هاي فرهنگي و بشري علاقمند هستند از شما انتظار دارند آن است که، براي نجات اين منطقه، برکنار از هرگونه حسابگري هاي رايج، و از طريق توضيح دقيق و صريح به مسئولان امر، از آنان بخواهيد تا از اين نيت هولناک منصرف شوند. انسان هميشه در اين بزنگاه هاي تاريخي قرار نمي گيرد و در جايگاهي نمي نشيند که بتواند بخشي از تاريخ و فرهنگ ملتي بزرگ را نجات دهد يا ويران سازد. شما اکنون در چنين جايگاهي قرار گرفته ايد.

آرزو مي کنيم که نام شما براي نسل هاي آينده ستايش برانگيز باقي بماند.

22 دي 1358 – 13 ژانويه 2007

کميته بين المللي نجات پاسارگاد

[Rasputin]

Museums face fallout in fight over carving

A stone carving of the head of a guardsman from the ancient palace of Persian kings at Persepolis is at the centre of a High Court battle that could have worldwide repercussions for museums and art collections.


A frieze from the city of Persepolis
For more than 30 years, the 5th century BC relief has been in the possession of a Frenchwoman who bought it at an auction in New York in 1974 and displayed it on her living room wall.

When Denyse Berend, 85, tried to sell it through Christie's auction house in London in 2005, the Islamic Republic of Iran claimed it as stolen and launched a legal attempt to get it back.

Now Mr Justice Eady must decide who is the rightful owner in a case that one expert has described as having the potential to act like a "nuclear bomb" on the antiquities market.

If Iran wins this case, the Iranians will not stop there and will begin targeting private collectors and museums around the world, said Michel van Rijn, an art dealer and antiquities expert.

"If the High Court goes the direction of Iran it will send shivers down the spines of art collectors and museums," he said. "It could set a precedent and Iran could claim many more pieces worldwide."

Mrs Berend bought the relief "in good faith" at a public auction in New York and she is its rightful owner, the High Court was told yesterday.

The relief depicts the bearded head of a spear-carrying guardsman, wearing a feathered head dress and with his hair and beard arranged in tight curls.

Iran says it was originally part of the eastern staircase of the audience hall at Persepolis which was the ceremonial home of Persian kings until 330BC when, according to ancient sources, it was sacked and burned to the ground by Alexander the Great after a drunken revel.

The ruined palace was not excavated until 1932, by Prof Ernst Herzfeld, and Iran says the relief must have been removed after that date.

Under Iranian law, dating back to before the fall of the Shah, the republic says it remains the property of the state as part of a national monument.

The relief surfaced in the Christie's Faces from the Ancient World sale in 2005, but was withdrawn and has remained in legal limbo.

Michael Lazarus, for the republic, told Mr Justice Eady that Mrs Berend consigned the fragment from her home in Paris to Christie's in January 2005 for the auction.

He said Iran learned that the fragment was included in the sale catalogue and, in April 2005, successfully applied for an interim injunction restraining Christie's from selling it. Mr Lazarus added: "Christie's has retained the fragment pending the resolution of the dispute."

He told the judge: "The principal issues in the case are first, whether the court should determine the question of title according to the substantive law of France or of Iran and, secondly, if the applicable substantive law is French law, whether Mrs Berend acquired title under French law thereby extinguishing Iran's prior title."

Iran based its title to the fragment on two sources —historic title and Iranian statutory law. However, Paul Lowenstein, for Mrs Berend, said she bought the fragment through an agent and took possession of it in "good faith".

The barrister also argued that the collector obtained "good title" to the relief "by proscription" under French law as it was in her "continuous and open possession for a period of over 30 years" before she sent it to Christie's for sale.

Mr Lowenstein urged the judge to dismiss Iran's claim and order an inquiry into the damage Mrs Berend had suffered as a result of the Republic's application for the injunction.

The hearing continues.

[Rasputin]

دولت ايران در جدال حقوقی برای بازگرداندن اثری باستانی به ايران شکست خورد و دادگاه عالی سلطنتی لندن ديروز رأی داد که بانويی فرانسوی که بيش از سی سال است قطعه ای به دست آمده از تخت جمشيد را در اختيار دارد همچنان می تواند مالک اين اثر باشد.
دنيس بران، بيوه هشتاد و پنج ساله فرانسوی که تخصص اصلی اش جمع آوری سکه های باستانی است سی و دو سال پيش در حراجی در نيويورک قطعه ای از تزئينات ديوار يکی از تالارهای تخت جمشيد را خريداری کرد و اين اثر باستانی ايرانی بيش از سی سال زينت بخش اتاق نشيمن خانه او در پاريس بود.

اين قطعه که ابعاد آن حدود 24 سانتيمتر در 31 سانتيمتر است و در واقع نقش برجسته سر يک نگهبان است 74 پيش در حفاری تخت جمشيد به دست آمده و بهای آن بين دويست تا سيصد هزار پوند انگليس تخمين زده می شود.

دو سال پيش خانم بران اين قطعه را برای فروش به حراجی معروف کريستی لندن می آورد و دولت ايران نيز پس از آنکه از وجود اين اثر در لندن آگاه می شود، ابتدا موفق می شود جلوی حراج اين اثر را بگيرد و سپس با شکايت به دادگاه عالی سلطنتی لندن استدلال می کند که اين اثر باستانی به ايران تعلق دارد و بايد به اين کشور بازگردانده شود.

وکلای خانم بران در مقابل در دادگاه استدلال کردند که وی با حسن نيت و با آگاهی به ارزش اين اثر تاريخی آن را خريداری کرده، قانون فرانسه مالکيت او را بر اين اثر به رسميت می شناسد و طی بيش از سی سالی که وی مالک اين اثر بوده آن را از کسی پنهان نکرده و در خانه خود به نمايش گذاشته بوده است.

دادگاه نيز سرانجام به نفع خانم بران رأی داد، هرچند هنوز متن حکم خود را اعلام نکرده است.

[Rasputin]

LONDON (Reuters) - Iran on Friday lost a legal battle against an 85-year-old French widow over a piece of carved limestone from the ancient Persian capital of Persepolis.

London's High Court ruled in favour of Denyse Berend, who bought the artefact in 1974, in a case brought against her by the Iranian government which sought to reclaim the relief fragment.

After a week of legal argument, Mr Justice Eady decided Berend was the legal owner of the piece, originally part of a wall frieze from the Northern Facade of the Eastern Staircase of the Apadana, or audience hall, at Persepolis.

Berend bought it at a New York auction in 1974 and decided to sell it through London auctioneers Christie's in 2004.



When it learnt about the planned sale, the Iranian government, which has stepped up efforts to secure the return of thousands of Persian artefacts held abroad, obtained a court order preventing Christie's from selling it.

Founded by Darius I in 518 BC, Persepolis was the capital of the Archaemenid Empire. Its spectacular ruins, situated about 50 miles (80 km) north of the modern city of Shiraz, are Iran's best-known archaeological site and a major tourist attraction.

[Rasputin]

In an attempt to inscribe ancient Iranian churches in UNESCO's list of World Heritage Sites in 2008, experts of Iran's Cultural Heritage and Tourism Organization (ICHTO) have prepared a dossier on St. Thaddeus Cathedral also known as Qara Kelisa (The Black Church) in West Azarbaijan province, alongside 4 other churches including Saint Stepanos in Khoy, Zoorzoor in Chaldoran, Choopan and Mary Darehsham to be submitted to UNEESCO next week for further studies.

Announcing this news, Mohammad Hassan Khademzadeh, expert of ICHTO and director of the mega project for documenting the file of Qareh Kelisa and its adjacent historic monument, said: "The files of these five churches have been completed and will be submitted to UNESCO's World Heritage Committee within two days and the committee will announce its final decision on these files in April 2007."

If the files win UNESCO's approval, the International Council on Monuments and Sites (ICOMOS) will dispatch a team of experts to Iran to make a visit to these monuments and prepare a report on their conditions.

Qara Kelisa had previously been nominated by Iran for UNESCO world registration in 2007; however, the file was rejected due to lack of substantial documents.

If UNESCO agrees with putting Qara Kelisa in its list of World Heritage Sites, Qara Kelisa would be the ninth Iranian monument in this list and the four other churches alongside Ziaolmolk Bridge and Khajeh Caravanserai would be as annexes to St. Thaddeus Cathedral after its registration.



The St. Thaddeus Church, locally known as Qara Kelisa or the Black Church, is considered one of the oldest churches in the world, whose construction began 1700 years ago. Historians believe that the Church is the tomb of Thaddeus who is said to have been one of Christ's disciples who traveled to Armenia, then part of the Persian Empire, for preaching the teachings of Christ.

This church has a worldwide reputation among the Armenian Christians of the world and every year a large number of Armenians come to this church for performing religious rituals.