By Setrag Manoukian
This booklet offers a cultural heritage of recent Iran from the perspective of Shiraz, a urban well-known for its poetry and its traditions of scholarship. Exploring the connection between heritage, poetry and politics, the e-book analyses how Shiraz got here to be outlined because the country’s cultural capital, and explains how Iranians have used the concept that of tradition as a manner of pondering themselves, their earlier and their dating with the remainder of the world.
Weaving jointly a theoretical method with huge ethnographic study, the publication indicates a version to combine wide matters with a nuanced research of Iran’s cultural traditions and practices. The author’s interdisciplinary strategy sheds mild on how modern Iranians relate to classical Persian poetry; at the courting among expressive types and the political mind's eye; and at the alternative ways lecturers, professors, cultural managers, poets and students imagine and paintings. He describes how historical past and poetry are the 2 dominant modes to discuss the earlier, current and way forward for town and demonstrates that the query of data is essential to an knowing of the political and existential dimensions of lifestyles in Iran at the present time.
This e-book can be a huge contribution to the present attempt to maneuver clear of nationalist perspectives of Iranian background and tradition, and as such can be of serious curiosity to students of cultural anthropology, background, heart jap reviews and Iranian studies.
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Additional resources for City of Knowledge in Twentieth Century Iran: Shiraz, History and Poetry
The learned are those who care about the desÂ�tiny of the nation. Por trayed fifty years earlÂ�ier by Fursat as exotic and alien, Ancient Iran has become the foundaÂ�tion for a racial vision of the region of Fars and the city of Shiraz. ” Ancient Iran is the root of a glorious past that has reached the present, notwithstanding the efforts by “foreigners” such as Alexander and the Arabs to oblitÂ�erÂ�ate it. The militÂ�ary and sciÂ�entÂ�ific “proÂ�gress” of the Achaemenids is called upon as a testimony for the greatness of the nation, rehearsing a crucial element of Pahlavi rhetoric.
Ahl-Â�i ‘ilm are those who are oriented towards, con cerned with, devoted to and attracted by knowledge. Emphasis on knowÂ�ledge is common in Muslim scholarship. However, Fursat’s depiction of the ahl-Â�i ‘ilm and his approach to knowÂ�ledge mark a signiÂ�ficÂ�ant juncture. ‘Ilm in Fursat is the outcome of the encounter of older theological, philosophical and mysÂ�tical traditions with new concep tualizations. Fursat’s approach to ‘ilm is best summarÂ�ized in his depiction of his encounter with Jamâl al-Â�dîn Asadâbâdî, also known as al-Â�Afghânî, a politÂ�ical activist, journÂ�alÂ�ist and cosmoÂ�polÂ�itan figure who lived between Europe, Egypt, Iran and Istanbul and who remains one of the most con troversial Muslim intellectuals of the time (Keddie  1982).
Kânûn: lâm-mîm) Sâmî goes on to deplore that today knowÂ�ledge is measÂ�ured by obtaining a piece of paper rather than by in-Â�depth study. He attributes this situÂ�ation to the dramatic hisÂ�torÂ�ical events of the last fifty years, but, recalling the rela tion that the Safavid king Shah ‘Abbâs had with the learned men of his time, also notes that today politÂ�ical supÂ�port is lacking. He writes that in his fourÂ�teen years as superintendent at Persepolis, he met many famous foreign scholars who devoted their life to the study of Iran such as “professor” Henry Corbin, who firmly believed in the status of Shiraz as the Abode of Knowledge and who enjoyed visiting the mausole ums of the famous poets of the city Sa‘dî and Hâfiz.