Conal R Smith's Posts (22)
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Nowrūz, نوروز,"New Day", originally "New Light" is a traditional ancient Iranian New Year. Nowruz is also widely referred to as the Persian New Year.festival which celebrates the start of the Nowruz is celebrated and observed by Iranian people and the related cultural continent and has spread in many other parts of the world, including parts of Central Asia, South Asia and Northwestern China. Also some ethnic groups in Albania, Serbia, Bosnia and the Republic of Macedonia. Nowruz marks the first day of spring and the beginning of the year in Iranian calender.
It is celebrated on the day of the astronomical vernal equinox, which usually occurs on March 21 or the previous/following day depending on where it is observed. As well as being a Zoroastrian holiday and having significance amongst the Zoroastrian ancestors of modern Iranians, the same time is celebrated in the Indian sub-continent as the new year. The moment the Sun crosses the celestial equator and equalizes night and day is calculated exactly every year and Iranian families gather together to observe the rituals.
As it was stated before, the first day on the Iranian calender falls on the March equinox, the first day of spring. At the time of the equinox, the sun is observed to be directly over the equator, and the north and south poles of the Earth lie along the solar terminator; sunlight is evenly divided between the north and south hemispheres. Circa the 11 century, major reforms of Iranian calenders took place and whose principal purpose was to fix the beginning of the calendar year, i.e. Nowrūz, at the vernal equinox. Accordingly, the definition of Nowruz given by the Iranian scientist, Tusi, was the following: "the first day of the official new year [Nowruz] was always the day on which the sun entered Aries before noon".
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religious foundations), grant women the right to vote and equality in marriage, and allow religious minorities to hold government office. Khomeini was arrested in 1963 after declaring the Shah a "wretched miserable man" who had "embarked on the destruction of Islam in Iran."
Three days of major riots throughout Iran followed, with Khomeini supporters claiming 15,000 dead from police fire. Khomeini was released after eight months of house arrest and continued his agitation, condemning the regime's close cooperation with Israel and its capitulations, or extension of diplomatic immunity to American government personnel in Iran. In November 1964 Khomeini was re-arrested and sent into exile where he remained for 14 years until the revolution.
All through the 1960's and 1970's, Iranians were deeply discontent with the dictatorship of the Shah, but the flood of protest material fanned this discontent into a raging passion. People demanded more reforms, more human rights, more freedom, and more democracy. There were two distinct revolutionary movements. The first was the religious movement headed by the ulama ; this movement demanded the return to a society based on the Shari'ah and ulama administration. The second movement was a liberal movement that wanted Westernization, but also demanded greater democracy, economic freedom, and human rights. As the revolution proceeded, these two groups gradually merged to form a unified front.
The spark that erupted into revolution was a protest inQumm on January 9, 1978. A group of students protested the visit of Jimmy Carter, the American President, and the governments attacks on Ayatollah Khumayni. In particular, they demanded that Khumayni be allowed to return to the country. The police, in an ill-conceived moment, opened fire on the students and killed seventy.
This set in motion an inescapable pattern that steadily
destabilized the Shah's government and reduced its legitimacy in the eyes of both Iranians and the world. In Shi'a tradition, martyrdom requires a commemoration of the martyrs forty days after they have been killed. So forty days after the massacre at Qumm, Iranians took to the streets to commemorate the dead students and, by extension, to protest the government. Again, Iranian police opened fire on the crowd. Over one hundred people were killed in Tabriz on February 18, the fortieth day after the Qumm massacre. On March 30, forty days after the massacre at Tabriz, over one hundred demonstrators were killed in Yazd. And so on. By August, demonstrations had become constant all over Iran.
The Shah was losing control. He appointed a new prime minister and made an attempt to allow demonstrations to proceed without violence. But on September 8, a day Iranian historians call "Black Friday," Iranian troops fired on a Tehran demonstration and killed several hundred people. On September 9, the Shah declared martial law and imprisoned as many opposition leaders as he could lay hands on.
Beginning in October, a long series of strikes, including oil-workers, began to cripple the nation. Even though the Shah convinced Iraq to evict Khumayni, when Khumayni moved to France he became more powerful than ever. He suddenly gained an international audience, and the French and British in particular sympathized with his dissent against the Shah. He spoke regularly to Iran through telephones, and these telephone "speeches" were recorded and distributed all throughout Iran. The Shah realized that he would have to let Khumayni return to the country, but Khumayni refused. Since the Shah's government was illegitimate, Khumayni declared that he would never step foot in Iran as long as the Shah was in power.
In November, the Shah turned the government into a military government. The month of Muhurram was approaching, the month in which Shi'ites traditionally celebrate the martyrdom of Husayn. It is a passionate and highly religious month, and since the protests against the Shah were largely religious in nature, everyone knew that the country was on the verge of exploding.
Muhurram began on December 2 with demonstrations, and these demonstrations would continue all throughout the month. They were massive, in the millions, and it was clear that the demonstrators, not the government, was in charge. They seized government buildings, shut down businesses with massive strikes, assassinated government officials. Iranian demonstrators knew this was the month of martyrdom and many would dress in white (the garb of martyrs) and try to provoke government troops to fire on them.
On January 16, 1979, the Shah left Iran for good. On February 1, Khumayni returned to Iran to a welcoming crowd of several million people. On February 12, the Prime Minister of Iran fled. The Revolution was over and Khumayni declared a new Islamic Republic.
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In order tounderstand the political system and government of any country, one must take a look at the different branches of government and understand how each one is comprised and how each system works within the government as a whole. Now, I’m going to take a closer look at the structure Islamic Republic of Iran. First off, the most powerful political office in the Islamic Republic is that of the Supreme Leader, of which there have been two: the founder of the Republic, Ayatollah Ruhollah Khomeini, and his successor, Ali Khamenei.
The role of the Leader is to appoint the heads of many powerful posts - the commanders of the armed forces, the director of the national radio and television network, the heads of the major religious foundations, prayer leaders in city mosques, and the members of national security councils which deal with defense and foreign affairs. He also appoints the chief judge, the chief prosecutor and special tribunals. With the help of the chief judge, they together appoint half of the 12 jurists of the Guardian Council; the powerful body that decides both what bills may become law and who may run for president or parliament.
The Executive Branch
The Constitution defines the President as the highest state authority after the Supreme Leader. The President is elected by universal suffrage, by those 18 years old and older, for a term of four years. Presidential candidates must be approved by the Council of Guardians prior to running. The President is responsible for the implementation of the Constitution and for the exercise of executive powers, except for matters directly related to the Supreme Leader. The President appoints and supervises the Council of Ministers, coordinates government decisions, and selects
government policies to be placed before the legislature. Currently, 10 Vice-Presidents serve under the President, as well as a cabinet of 21 ministers, who must all be approved by the legislature. Unlike many other states, the executive branch in Iran does not control the armed forces. Although the President appoints the Ministers of Intelligence and Defense, it is customary for the President to obtain explicit approval from the Supreme Leader for these two ministers before presenting them to the legislature for a vote of confidence.
Legislative Branch
As of today, the current legislature of Iran is unicameral. Before the Iranian Revolution, the legislature was bicameral, with the senate (upper house) half elected, half appointed by the Shah. The senate was removed in the new constitution.
Parliament
The Parliament of Iran comprises 290 members elected for four-year terms. The Parliament drafts legislation, ratifies international treaties, and approves the national budget. All Parliament candidates and all legislation from the assembly must be approved by the Council of Guardians.
The Guardian Council is composed of 12 jurists, including six clerics appointed by the Supreme Leader, and six jurists elected by the Majles from among the Muslim jurists nominated by the Head of the Judicial System. The Council interprets the constitution and may reject bills from Parliament deemed incompatible with the constitution or Sharia (Islamic law). These are referred back to parliament for revision. In a controversial exercise of its authority, the Council has drawn upon a narrow interpretation of Iran's constitution to veto parliamentary candidates.
As of the early 1990s, the Guardian Council approves candidates for national election in Iran.
Special note: According to the CIA World Factbook, The Guardian Council is a part of the Executive branch of the government, not legislative.
The Expediency Council has the authority to mediate disputes between the Majlis and the Council of Guardians, and serves as an advisory body to the Supreme Leader, making it one of the most powerful governing bodies in the country. The council also mediates legislative disputes between the Parliament and the Guardian Council. Its members include heads of the three government branches, the clerical members of the Guardian Council and various other members appointed by the supreme leader for three-year terms. Cabinet members and parliamentary leaders also serve as temporary members when issues under their jurisdictions are under review.
Judicial Branch
The Supreme Leader appoints the head of the Judiciary, who in turn appoints the head of the Supreme Court and the chief public prosecutor.
There are several types of courts including public courts that deal with civil
and criminal cases, and "revolutionary courts" which deal with
certain categories of offenses, including crimes against national security. The
decisions of the revolutionary courts are final and cannot be appealed. The
Special Clerical Court handles crimes allegedly committed by clerics, although
it has also taken on cases involving lay people. The Special Clerical Court
functions independently of the regular judicial framework and is accountable
only to the Supreme Leader. The Court’s rulings are final and cannot be
appealed.
Information found at:
http://www.pbs.org/newshour/indepth_coverage/middle_east/iran/structure.html
http://www.voiceseducation.org/category/tag/guardian-council
http://www.state.gov/r/pa/ei/bgn/5314.htm
https://www.cia.gov/library/publications/the-world-factbook/geos/ir.html
Many people in Iran have invested their whole wealth in Persian carpets- often referred to as an Iranian's stocks and shares - and there are underground storage areas in Tehran's bazaar that are full of fine specimens, kept as investments by shrewd businessmen. And for many centuries, of course, the Persian carpet has received international acknowledgment for its artistic splendor. In palaces, famous building, rich homes and museums throughout the world a Persian carpet is amongst the most treasured possessions. Thus, it is not surprising that current production levels throughout Iran equal those reached prior to the Islamic Revolution of 1979. In fact, rugs are now even produced in areas where weaving was heretofore not practiced. Thus, today Iran produces more carpets than all the other carpet making centers of the world put together.
Practice:
Persian carpets and rugs have always been and still are an intrinsicpart of Iranian culture and its people's daily lives. Indeed, carpets and rugs are in many cases the most valued possessions, and they are an integral part of an Iranian home. Historically, from being simply articles of need, as pure and simple floor entrance coverings to protect the nomadic tribesmen from the cold and damp, the increasing beauty of the carpets found them new owners - kings and nobleman, those who looked for signs of wealth or adornment for fine buildings.
Perspective:
There are two aspects that I am able to conclude from the role of Persian rugs in Iranian culture. One is the pride Iranians have for their rugs and how the country and its people revel in their own history. They see their rugs are status symbols which describe wealth, social standing, and history of their own family. The second relates to how Iran functions. The society revolves around the family which is central to Iranian life and the dynamics of its culture. There is no doubt having a Persian rug as a center piece to one's home says an inordinate amount about one's family. I think both aspects, national pride and the strong emphasis on family life, makes Persian rugs so valuable within the country and to the average Iranian since they value family and pride.
Indivduality
Iran's lowestHofstede ranking is Individuality (IDV) at 41, compared to the Muslim countries average of 38. This manifests itself from close long-term commitments to the member 'group', which is the family, extended family, or extended relationships. Loyalty in a collectivist culture is paramount, and over-rides most other societal rules and regulations. The society fosters strong relationships where everyone takes responsibility for fellow members of their group. Furthermore, I think older generations demand a greater sense of respect within the society as a whole. The survival of the group ensures the survival of the individual. Lastly, harmony and interdependence of group members are stressed and valued. I believe there is a stronger emphasis on having a more indirect/high context manner of communication within Iran.
Masculinity
From what I have read, there seems to be an apparent divide between the socializng of men and women within the Iranian soceity. Examples such as the separate eating areas for men and women in public restaurants and that Conservative Iranians would not invite females over to dinne or to socialize demonstrates this cultural divide. I believe, at least from what I've read about Iran, that it is a masculine domintated country where women are somewhat assertive and competitive,but not as much as the men, so that it shows a gap between
men's values and women's values.
Uncertainty Avoidance Index:
This score indicatesthe society’s low level of tolerance for uncertainty. In an effort to minimize or reduce this
level of uncertainty, strict rules, laws, policies, and regulations are adopted and implemented. The ultimate goal of this population is to control everything in order to eliminate or avoid the unexpected. As a result of this high Uncertainty Avoidance characteristic, the society does not readily accept change and is very risk adverse. In order for change to come about, it must be an extremely gradual and slow process so that the society as a whole can accept and understand it. Uncertainty avoiding cultures try to minimize the possibility of such situations by strict laws and rules, such as Islamic law, safety and security measures such as the Revolutionary Guards, and on the philosophical and religious level by a belief in absolute Truth; 'there can only be one Truth and we have it'. People in uncertainty avoiding countries are also more emotional, and motivated by inner nervous energy.
Power Distance Index:
Iran has high PowerDistance (PDI) is indicative of a high level of inequality of power and wealth within the society. This condition is not necessarily subverted upon the population, but rather accepted by the society as their cultural heritage. Examples of this are the following:
-Centralized companies
-Strong hierarchies
-Large gaps in compensation, authority,and respect
Overall, the Power Distance rank of 58 comparesto the Arab (Muslim) World ranking of 80.
IMPORTANT NOTE: The research by this website was conducted in 1972. There should bea more moderate application of these two Hofstede Dimensions, specifically those mentioned below, within the society. However, with the over-throw of the Shah in January of 1979, and the subsequent re-emergence into Islamic fundamentalism, the current Hofstede Dimensions for Iran may conform more closely with other Muslim countries that have higher Uncertainty Avoidance and Power Distance rankings.
Scores found at:
http://www.geert-hofstede.com/hofstede_iran.shtml
Introductions are generally restricted to members of the same sex since men and women socialize separately. Greetingstend to be affectionate. Men kiss other men and women kiss other women at social events. If they meet on the street, a handshake is the more common greeting. When Iranians greet each other they take their time and converse about general things. The simplest and most common greeting is "salaam" (peace).
Dining Etiquette:
-Check to see if the host is wearing shoes. If not, remove yours at the door.
-Dress conservatively.
-Punctuality is appreciated.
-Show respect for the elders by greeting them first.
-Check to see if your spouse is included in the invitation. Conservative Iranians do not entertain mixed-sex groups.
-Shake everyone's hand individually.
-Accept any offer of food or drink. Remember to do 'taarof'.
-Tablemanners: Iranians are rather formal. Although some meals in the home
are served on the floor and without eating utensils, it does not
indicate a lack of decorum. In more modern homes, meals are served on a
dining table with place settings.
-Eat only with the right hand.
-Try a bit if everything that is served.
-Meals are generally served family-style.
-Most tables are set with a spoon and fork only.
-Part of Iranian hospitality is to shower guests with abundance.
-Expectto be offered second and even third helpings. Initial refusals will be assumed to be polite gestures (taarof again!) and are not taken seriously.
-Leave some food on your plate when you have finished eating.
-Restaurantsgenerally have two sections - "family" where women and families dine
and "men only". Tips of between 10 and 15% are appreciated in hotel
restaurants.
Business Relationships:
Iranians prefer to do business with those they know and respect,therefore they expect to spend time cultivating a personal relationship before business is conducted. Who you know is often more important than what you know, so it is important to network and cultivate a number of contacts. Expect to be offered tea whenever you meet someone, as this demonstrates hospitality. Finally, since Iranians judge people on appearances, dress appropriately and stay in a high standard hotel.
Information found at:
http://www.kwintessential.co.uk/resources/global-etiquette/iran-country-profile.html
As a general overview to Iranian customs, the country has also preserved many pre-Islamic customs.
The family is central to Iranian life and they put it at the core of their social structure. It is custom for female relatives to be protected from outside influences and are taken care of at all times. For this reason, it is inappropriate to ask questions about an Iranian’s wife or other female relatives.
Although the custom in Iran, for the majority of people, is to only have 1 or 2 children, extended family is usually very close which forms a tight network. It is custom for family loyalties to be prioritized against any other relationships and nepotism in Iran is generally considered a good thing.
Iranians typically see themselves as having two distinct identities: “zaher” (public) and “batin” (private). When they are in public, they must conform to accepted modes of behavior, which are often legally dictated.
The only part of their lives where they can be themselves is within their homes and among their inner circle. It is custom in Iran for the inner circle to form the basis of a person’s social and business network. Friendship is very important and extends into business. The people from the inner circle can be relied upon to: offer advice, help find a job, or cut through bureaucracy.
On the other hand, I viewed Kandahar the other evening as my extensive listening example. Thought, 25% of the movie is in English, I was able to learn a great deal from the other 75% of it. Obviously, almost 95% of what I was listening to was incomprehensible, I could pick up some simple greetings and questions that were posed, such as ," What is your name?" and ,"Where are you from?". At the same time, in a handful of other scenes, those same questions were asked and I did not recognize the statements. Reasons for this could have been that it was a specific dialect that I have not heard before or there are a variety of different colloquial ways of stating a simple phrase. Both exercises continued to help me build a larger and stronger foundation of Farsi.
The first Persian filmmaker was Mirza Ebrahim Khan Akkas Bashi, the official photographer of Muzaffar al-Din Shah, the Shah of Persia from 1896–1907. After a visit to Paris in July 1900, Akkas Bashi obtained a camera and filmed the Shah's visit to Europe upon the Shah's orders. He is said to have filmed the Shah’s private and religious ceremonies, but no copies of such films are available. Soon thereafter, Khan Baba Motazedi emerged as another pioneer in Iranian motion picture photography.
In 1904 Mirza Ebrahim Khan Sahhafbashi opened the first movie theater in Tehran.
In 1925, an Armenian-Iranian cinematographer, Ovanes Ohanian, decided to establish the first film school in Iran. Within five years he managed to run the first session of the school under the name of "Parvareshgahe Artistiye cinema" (The Cinema Artist Educational Center).
In 1932, Abdolhossein Sepanta made the first Iranian sound film, entitled Lor Girl. In 1935, Later, he directed movies such as Ferdowsi (the life story of the most celebrated epic poet of Iran), Shirin and Farhaad (a classic Iranian love story), and Black Eyes (the story of Nader Shah's invasion of India). In 1937, he directed Laili and Majnoon, an Eastern love story similar to the English story of Romeo and Juliet. These are seen as the most influential movies ever to be produced in Iranian film and that helped create the breakthrough into synchronized sound, sound technologically coupled with images and actions, opposed to earlier silent films. These are known as the great early classics.
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