CENTER FOR IRANIAN STUDIES - کانون پژوهشهای ايران شناختی

THE GATHAS FOR EVER (3)

His (Zarathushtra' s) Gathas, a pocket book of 17 songs or 241 stanzas, are free from " mystic myths, long legends, short stories, timed creation, flat geography, fantastic astrology, elementary astronomy, rich rituals, elaborate customs, and above all, hundreds of prescriptions and still hundreds of more proscriptions as the fundamentals. " The Gathas do not impose anything. They propose certain measures. They are a good guide to prompt a person to use, utilize, operate, exercise and exploit his/her mind for positive purposes—to think good, speak good and do good—Humata, Hûkhta, Hvarshta.
In his Gathas, Zarathushtra presents a progressive monotheism. He helps people to know and realize God, the Supreme Wisdom (Mazdâ), the Being (Ahura). Mazdâ is the "continuous" creator, sustainer, and promoter of the universe. He is the "most progressive. " He is also transcendental and impersonal, and therefore without any pantheon at all. Yet he is so close, that one can easily commune with him without any mediation.
Ahura Mazda has created and creates the universe by his progressive mentality (spenta mainyu). It is a good creation. Among his creations, he has fashioned the "joy-bringing" living world of ours on the earth. It is guided by the "Primal Principles of Life." The Gathas present these guidelines in a beautifully intertwined, inseparable pattern to provide one with a well-blended, progressive way of life. Here they are given separately with the sole view of giving a glimpse of the most important of them:
Vohu Manah, good mind, good thinking. It stands for the discerning wisdom and thorough thinking required for leading a useful life. It is the generator of Good Thoughts, Good Words, and Good Deeds.
Asha stands for "truth, order, righteousness. " It is the universal law of righteous precision. It may best be explained by stating that it means "to do the right thing, at the right time, in the right place, and with the right means in order to attain the right result." It should result in constructive and loving good not only for oneself but also for one’s fellow creatures and for God. It is the positive, beneficial and unselfish precision par excellence.
Khshathra denotes the "power" to settle in peace. Used with the adjective of vohu, good, or vairya, to be chosen, it stands for benevolent power, good rule, and the chosen order. It is chosen by free and wise people as their ideal order in spirit and matter. It is the divine dominion. It is the mental, physical, ethical, and social democracy.
Âramaiti, means "tranquility, stability and serenity." It is peace and prosperity. When used with the adjective spenta, it means the "ever-increasing serene peace" achieved by adhering to the Primal Principles of Life.
Seraosha means "listening" to the divine voice within us to guide us on the right path. It means inspiration, divine enlightenment, and communion with God.
Daênâ is a person’s inner-perception, the conscience. It also stands for one’s chosen religion. Zarathushtra named the religion he founded as the "Good Conscience."
Chisti is "perception, " the attainment of thorough understanding.
Ushtâ, radiant health and happiness through enlightenment that enlightens all without discrimination.
All the above and more Primal Principles of Life given in the Gathas, when followed precisely, lead to:
Haurvatât, wholeness and completion. It is the perfecting process and final completion of our material and spiritual evolution. In fact, this word should be translated as "evolution" in its subtle sense.
Ameretât means "deathlessness" and "immortality." Together with Haurvatât, it is the ultimate goal and represents the completion of our evolutionary development and the final achievement of our life on the earth and our graduation for the life hereafter.
In short, the Primal Principles lead one and all to become "godlike" and to live with God in an eternal bliss. The blissful state is called garo demâna, the abode of songs, or one may as well call it "the house of music."


The Zarathushtrian Assembly
Ali A. Jafarey, Ph.D.

Buena Park, Southern California
http://www.zoroastrian.org/

٩. پاسخ ِ «استاد جعفري» به چند پرسش ِ گاهانْ‌شناختي

My dear Mr. Varjavand,

Ushta, Enlightenment
Dorud, Health!


You have sent a few e-mails and I am replying in a single e-mail because I am a little preoccupied.
You wrote on 21 July: Allow me to analyze what you say based on your life long study of the great book of Zarathustra, the Gahan:
1- Ahoora Mazda dwells outside of His/Her creation.
2- Ahoora Mazda is progressive.
3- His/Her creation is also progressive.
*
This world view raises the following issues for me:
To be progressive, one must progress. To progress means that one must go from a less than perfect state to a more perfect state.
Thus Ah/Maz is NOW not as perfect as He/She will be in the FUTURE. Also the creation of this imperfect God is imperfect.
Why an imperfect God would choose to live outside His/Her imperfect creation is something that greatly puzzles me. (Mormons believe in exactly such a God, but Mormons believing anything will not surprise me)

If the imperfect God dwelled in Its imperfect creation, that would make sense to me somehow, as then everything would be imperfect moving towards perfection. But the news of an imperfect God living outside Its imperfect creation (based on how you have translated the Gatha) makes the situation harder for my mind to grasp. But then, my mind being what it is, what is there to grasp!?


Answer: The difference between Mazda Ahura, the Super-Intellect Essence, realized by Zarathushtra Spitama, from the God/gods, as seen in other religions, is that in those religions, whether monotheistic or polytheistic, the deity/deities has/have finished with its/their task of creation and is/are only maintaining it. The deity/deities is/are all perfect and need not progress. It/they is/are static.


Zarathushtra has realized a Creator, Maintainer and Promoter, who is not static. Both Mazda and the Creation are progressing. The difference, in my opinion, is the difference of zillions of light years in time and zillions of kilometers in speed between the two. The two are perfect and up-to-second, at the same time, not static and stale.


Your wrote on 21 July: Philological battles: Philology can get us into battles over the meanings and nuances of ancient words. Each side will have a war in order to drag a word to one side or another in order to prove one point or another. This is why Nomenclature is more important than Philology. Nomenclature means a vocabulary of words that makes sense to us the way we like that word to make sense to us.
Take the word Yasna for example. Many very good scholars argue that it should be translated as Worship. So if someone calls me a Dog Yasna, it means that I am a person who worships dogs. To me, it means Celebration and Joy and relates to the root word Jashn. So in my Nomenclature, Dog Yasna would mean a person who likes Dogs, enjoys petting them, raising them and running in the park with them. No act of worship is going on here, just acts of a relationship based on Joy.
Div may mean a Demon to someone, an abstract evil creature with fangs and horn that does nasty things. Div in my nomenclature means powers beyond the reach of human understanding while Mazda means powers within the reach of human understanding. Mazda to others may mean Wisdom Deified. I like that word I just made up, Wisdom Deified or Wisdom turned into a Div, a power whose source we can not understand.


Answer: Philology is a well advanced science of studying a language as thoroughly as possible. Nomenclature is merely naming and making terms with the desired meanings. No competent philologist will disagree with another of his/her stature. The disagreements, we see in a translation between two or more translators, are because they have not sat together to examine the text. That is why I have been calling for a team of competent philologists, anthropologists, archeologists and other relevant scholars to sit together and give us an standard translation of the Gathas. The British Christians, under King James I in 1604 CE, did a wonderful job of having a joint translation of the Bible, which is the standard in English. In spite of it, philological progress amends, done by a philological team in charge, whenever there arises a necessity.We could do the same--a common edition, open to philological improvement.
*
Philologically Yasna means "Reverence, veneration" and it is from the root yaz in Avesta and yaj in Sanskrit, meaning "to adorn, to revere, to venerate" and therefore, "to worship.". No doubt that the modern Persian "jashn" is the same but semantics, a branch of philological science, has evolved a new notion of "celebration. " The Persian "div" is semantically "Daeva" in Avesta, "daiva" in Old Persian and "deva" in Sanskrit. It is from the root "div -- to shine" and means "shining, brilliant." Zarathushtra' s realization of Mazda proved them to be fantasies fancied by certain exploiters of the simple laity. He is the foremost in guiding humanity to wisdom to progress and not to lag behind with superstitions. According to the Gathas, the fancied deities do not exist. Calling them "demon" is a post-Gathic development.
*
Mazda, Super-Intellect, is Ahura, the Being, the Essence, the Entity. Zarathushtra did not deify any fantasy or un-deify any factuality. He named his realization as "Mazda," because he found super-wisdom behind the Cosmos.


You wrote: The first scholar to relate Ahoora to the root word AH which means EXISTANCE was Zabih Behrooz. By his definition, Ah means Existence and Ahoora simply means THAT WHICH EXISTS or THAT WHICH HAS EXISTENCE. I am a student of Behrooz and that is why I maintain that it would be a most ridiculous statement to say that Ahoora dwells outside Existence. That would be paramount to saying “ That which exist, exists outside existence”. Ahoora is Existence, it is larger than Mazda. All that exists does not think, all that is Ahoora is not Mazda. Ahoora and Existence are one and Mazda occurs at the peak of the Ahooraic pyramid. This is why Mazdaism is not Monism; Mazdaism is Mazdaism.


Answer: I am sorry. I learned in 1940's from Dr. Maneck Pithawalla and Dastur Maneck Dhalla, my two mentors, that "Ahura" is from "ah -- to be, to exist + agentive suffix of "u" to make "ahu" mean "existence" and "existing" + adjectival suffix "ra" to render it only as "existing, being, essence." I also learned from my mentors' personal libraries that "ahura/asura" was explained to have its root in "ah/as -- to be, to exist" by Ervad K.E. Kanga in his Avesta Dictionary (1900 CE) and Sir Monier Monier-Williams Sanskrit dictionary (1899), and a little later in Vaman Shiram Apte's "The Student's Sanskrit-English Dictionary (1890). The modern etymology is more than 100 years old.


You wrote on 23 July: So for Dastoor Dhallah, Ahoora Mazda and Jehovah are one. The concept of God he attaches to Ahoora Mazda is the same concept that those who worship Yahweh attach to Him. This is why some call his ideas leading us to a Judean Zoroastrianism.


Answer: I would have made my concluding comments after reading Dastur Dhalla's "History of Zoroastrianism" (1938) on Ahura Mazda in the Gathas (Chapter V of 6 pages), Ahura Mazda in the post-Gathic period of Avesta (Chapter XIX of 3 pages) and "Hormazd" in the Pahlavi period (Chapter XXXVIII of 7 pages). One would be in a better position to make a conclusion.


You have quoted and then concluded:
This I ask You, tell me truly, Lord.
How does serenity come to those
to whom, Wise One, Your religion is taught?
I recognize You to be the beginning.
All others I consider mental repugnants.
(Gathas: 9-11)
Summary Substance: Zarathushtra asks to be sure that serenity and tranquility come to those who have learned the best religion, the one which promotes the living world. Considering all the points mentioned in the preceding stanzas of the song, Zarathushtra recognizes Mazda, the Super-Intellect to be the beginning. All other conceptions of god/gods are seen by him as strong mental antagonism.
Pondering Points: Best religion brings peace of mind and matter. Intellectual mind sees Super-Intellect as foremost. Inconsiderate thinking breeds harmful fancies.


What am I supposed to learn from this? That the religion that Zarathustra brought is the best and all that other religions belive in are "Mental Repugnants". I find this kind of thinking rather repugnant if I may be bold and say so.


Answer: Had you looked at the Summary Substance and then remembered my repetitions that the entire Guidance of the Gathas is inter-woven and that one cannot jump at conclusion on a single instance, you would not have that statement. Please, look into it with an open mind. Daena, Consciousness, of Zarathushtra is based on Good Thoughts, Good Words and Good Deeds. It is based on freedom, self-reliance, knowledge and practice in accordance with the Primal Principles of Existence. It is the "greatest, best and sublimest," a declaration repeated during the Koshti-girding, which automatically acknowledges all other religions as great, good and sublime. It only renounces ignorance of facts and blind following of superstitious dictates. I need not point out that best means others are good and never repugnant. The repugnant is "contradictory or inconsistent" and therefore is not chosen by a person of sound mind--Vohu Manah.


And finally, my advice: Since you have stated that you have invented "Mazdaism," I suggest that henceforth, you do not waste you precious time on petty points of the Gathic Doctrine and devote it fully in expounding your DOCTRINE. That would increase the number of your companions. And do not worry about us. The Gathic Message has, through us and those like us, convinced, according to reliable sources, over 3 million literates all over the world, particularly the peoples of the Iranian stock.

١٠. «ميراث ِ ايران»: نشریّه‌اي فارسی - انگلیسی (فصلْ نامه و ماهْ نامه) با خوانندگانی درچهار گوشه‌ي ِ جهان


درباره‌ي ِ اين نشريّه‌ي ِ ارزشمند و بنيادْگذار و سردبير ِ فرهيخته‌ي ِ آن، دكتر شاهرخ احكامي، پزشك ايراني‌ در نيوجرسي (آمريكا)، در اين جا بخوانيد ↓
"میراث ایران" ، پر خواننده ترین نشریۀ دوزبانۀ جامعۀ ایرانیان و ایرانی تباران خارج از کشور مدتی است که وارد سیزدهمین سال انتشار خود شده است. این نشریه هر سه ماه یکبار با شکلی جذاب و مطالبی خواندنی درحجمی نزدیک به ١٥٠ صفحه، به دو زبان فارسی و انگلیسی، انتشار می یابد. "میراث ایران" که با رسالت بزرگداشت و ترویج فرهنگ ایرانی، شناساندن گنجینه های گرانبهای این فرهنگ و رساندن پیام همدلی و آشتی و مدارای آن به جهانیان بنیان یافته، امروز نه تنها در سرتاسر آمریکا توزیع می شود بلکه در بسیاری دیگر از نقاط تمرکز ایرانیان و پارسی زبانان در چهارگوشۀ جهان نیز دارای مشترک و خواننده است.

به راه افتادن"میراث ایران" و تداوم موفقیت آمیز انتشار آن مرهون عشق راستین به فرهنگ نیاکانی، پایداری و پایمردی در راه ترویج این فرهنگ و پاسداری از ارزش های آن بوده است. این عشق بی شک در سینۀ بسیاری از ایرانیان و ایرانی تباران موج می زند اما دوست داشتن چیزی با به پاخاستن و کوشیدن برای تحقق آن متفاوت است. این کاری است که شاهرخ احکامی، پزشک ایرانی تبارمقیم نیوجرسی از عهده آن بر آمده است.
شاهرخ احکامی در شهر قوچان در شمال شرقی ایران چشم به جهان گشوده است. او چنانکه خود می گوید، از همان سالهای کودکی به داشتن یک نشریه و رساندن پیامی از طریق آن سخت علاقه - مند بوده است. احکامی با آن که رشته پزشکی را برای تحصیلات دانشگاهی برمی گزیند هیچگاه سودای انتشار نشریه ای را برای رساندن حرف وپیام خود در زمینۀ فرهنگ که تکیه گاه مشترک همه ایرانیان صرفنظر از اعتقادات سیاسی آنها است، ازسر بیرون نمی کند.
ناشر "میراث ایران" در این زمینه می گوید: "هریک از ما دارای ریشه هایی هستیم که به سرزمینی دور از ایالات متحده بر می گردد. فرهنگ و تاریخ نیاکانی ما بخشی از ظرف شخصیتی ما را تشکیل می دهد. سابقۀ مهاجرت ایرانیان به آمریکا در مقایسه با دیگر گروه های مهاجر مانند ایتالیایی ها، ایرلندی ها و چینی ها که طی دهه ها به گونه ای موفقیت آمیز جنبه هایی از فرهنگ خود را به آمیزه زیبایی از اختلاط فرهنگ ها و سنت ها در این کشور افزوده اند، به مراتب تازه تر است. "
شاهرخ احکامی پس از مهاجرت به آمریکا در سال ١٩٦٩ و کسب تابعیت این کشور، دریافت که آمریکاییان ایرانی تبار برای افزودن فرهنگ و سنت های خود به مجموعۀ فرهنگ آمریکایی با دشواری هایی دست به گریبان اند. او بویژه با دیدن ایرانیانی که میراث فرهنگی خود را به جای سهیم کردن جامعه جدید در آن، انکار می کردند، اندوه زده و آزرده خاطرمی شد و همین یکی از موجبات عمده ای بود که سرانجام سبب شد تا اندیشۀ دیرین خود را برای انتشار نشریه ای فرهنگی در مارس ١٩٩٦ به جامۀ عمل در آورد. او می خواست که هم فرزندان خود وی و هم نسل های بعدی ایرانی تباران میراث فرهنگی خویش را، چه در دوران اوج و شکوهمندی و چه در روزگار سختی ها و کشمکش ها از یاد نبرند. مهمتر از همه او در جستجوی ابزاری بود تا به یاری آن، آمریکاییانی را که با تاثر از فضای پرتنش سیاسی میان تهران و واشنگتن به دنبال وقوع انقلاب، تصویری منفی از ایران و ایرانی در ذهن خود داشتند از واقعیت های مربوط به کشور زادگاه خویش و تاریخ و فرهنگ آن آگاه سازد.
امروز با توجه به استقبال وسیعی که نه تنها از سوی ایرانی تباران بلکه پارسی زبانان دیگر کشور ها مانند افغانستان، تاجیکستان و اوزبکستان از این نشریه می شود، میراث ایران یک ماهنامه و یک برنامۀ تلویزیونی هفتگی نیز دارد که در مجموع کتابخانه رسانه ای نشریه را تشکیل می دهند و می توان با مراجعه به تارنماي

ِ http://www.persian-heritage.com/

به آنها دسترس یافت.

*
فکر برقراری ارتباط با فارسی زبانان دیگر، افزوده بر ایرانیان، از همان آغاز یکی از هدفهای انتشار مجله به شمار می رفت، اما عملی شدن فکر به زمان نیاز داشت و این کار امروز در سایۀ سخت کوشی و پایداری ناشر و فرهنگ دوستان دیگرایرانی که در این مدت دست یاری به سویش دراز کرده اند به تحقق پیوسته و میراث ایران همانگونه که هدف غایی از انتشار آن بود، براستی به یک نهاد فرهنگی تبدیل شده است. دو زبانه بودن نشریه این امکان را فراهم ساخته است که هم در میان مهاجران سالخورده تر و فاقد تسلط به زبان انگلیسی و هم نزد نسل دوم و سوم ایرانی تباران و دیگر پارسی زبانان راه پیدا کند. افزوده بر این، مجله و ماهنامه میراث ایران با مقالات متنوع و تحقیقی خود پیرامون جنبه های گوناگون فرهنگ ایرانی، تحولات جاری ایران و زندگی جامعه ایرانیان در خارج، برای مراکز پژوهشی چه در آمریکا و چه در دیگر نقاط و نیز برای آمریکاییان علاقه مند به آگاهی از فرهنگ ها و تمدن های دیگر، به صورت منبعی غنی و سودمند در آمده است.


خاستگاه: راياپيامي از دكتر شاهرخ احكامي، دفتر ِ ميراث ِ ايران- نيوجرسي (آمريكا)


١١. تصوير ِ دوازده قطعه تمبر ِ پستي با نگاره‌هايي نمايشْ‌گر ِ پیدایي‌ي ِ خط و ديگرْگشت ِ آن در ایران (نشرْيافته از سوی وزارت پست و تلگراف و تلفن، تهران- از ١١ دی ماه ١٣٥١ تا ١٥ خرداد ١٣٥٢)


در اين جا ببينيد ↓
http://www.aariaboom.com/content/view/995/30/


خاستگاه: راياپيامي از احمد رُناسي- پاريس


١٢ . بيانْ‌نامه‌اي در راستاي ِ محكوم‌كردن ِ تازش ِ فاجعه‌بار ِ روسيّه به گرجستان


متن ِ اين بيانْ‌نامه‌ي ِ دردمندانه و دلْ‌سوزانه را در تارنماي ِ عصر ِ نو بخوانيد ↓
http://asre-nou.net/1387/mordad/29/m-h-mellat.html


خاستگاه: راياپيامي از احمد رُناسي- پاريس


١٣. مرد کاغذی، عشقی رؤیایی: نقدي بر يك مجموعه‌ي ِ داستان


"مرد ِ کاغذی" مجموعه‌ي ِ داستانی است از منظر حسینی نویسنده‌ی مقیم دانمارک که به تازگی در کپنهاک به چاپ رسیده است. داستان بلند "مرد ِ کاغذی"، زیباترین داستان این مجموعه‌ی خواندنی ‌است که با حجم هفتاد صفحه، نیمی از کتاب را دربرمی‌گیرد.
نوشین شاهرخی، بانوي ِ نويسنده و پژوهنده و ناقد ِ ادبي‌ي ِ "شهرْبند" ِ آلمان به نقد ِ داستان ِ "مرد ِ کاغذی" از اين مجموعه پرداخته‌است. متن ِ نقد ِ او را در اين جا بخوانيد ↓
http://www.shahrzadnews.org/article.php5?id=1145


خاستگاه: رايانْ پيامي از نوشين شاهرخي- هانوفر، آلمان


١٤. درخت ِ بَرومَند ِ فرهنگ و ادب ِ بِرونْ‌مرزي‌ي ِ ايرانيان


انبوه ِ ميليوني‌ي ِ ايرانياني كه در دهه‌هاي ِ اخير (به هر دليل) از زادْبوم ِ خود به سرزمين‌هايي در چند قارّه‌ي ِ جهان كوچيده و "شهرْبَند" ِ وِلايت ِ غُربت شده‌اند، به خلاف ِ پيشْ‌بيني‌هاي ِ برخي از كسان در آغاز ِ اين فرآيند ِ تاريخي، نه تنها در جامعه‌هاي ِ ميزبان حلّ‌نشدند و رنگ‌ْنباختند، بلكه – اگر نه همه – بسياري، در گستره‌هاي ِ گوناگون ِ فرهنگي، دانشي، هنري و ادبي با سنجه‌هاي ِ ايراني و جهاني، چُنان درخشيده‌اند كه در كشورهاي سكونتْ‌گاه ِ خود، فرهنگي‌ترين، مطرحْ‌ترين و ستودني‌ترين گروه ِ جُزْبومي شناخته‌شده‌اند. شمار ِ رسانه‌هاي ِ نوشتاري، گفتاري و تصويري و نشريّه‌هاي ِ چاپي و الكترونيك ِ دوزباني‌ي ِ ايرانيان در گسترهاي از نيوزيلند و استراليا در نيمْ‌كره‌ي ِ جنوبي تا اسكانديناويا و ديگرْ بخش‌هاي اروپا و نيز آمريكا و كانادا در نيمه‌ي ِ شمالي‌ي ِ گوي ِ زمين، چُنان زيادست كه در همه‌ي ِ گزارشها و آمارها در صدر ِ جدول جاي‌مي‌گيرد.
كوتاهْ‌سخن، امروز مي‌توانيم با سربلندي بگوييم كه فرهنگ و ادب ِ بِرونْ‌مرزي‌ي ِ ايرانيان – به تعبير ِ دقيقي‌ي حماسه‌سرا – "... درختي پديدآمد اندر زمين/ .../ درختي گَشَن‌ْْبيخ ِ بسيارْشاخ/ همه برگ ِ او پند و بارَش خِرَد/ كسي كز خِرَد بَر خورَد، كي مِرَد!" (شاهنامه، ويرايش ِ جلال خالقي مطلق، دفتر پنجم، ص ٧٩، بب ٣٩- ٤١).
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يكي از شاخه‌هاي ِ استوار و ماندگار ِ اين "درخت ِ گَشَن‌ْْبيخ ِ بسيارْشاخ"، فصلْ‌نامه‌ي ِ دوزباني‌ي ِ ايرانْ‌نامه است كه از پاييز ِ ١٣٦١ تا كنون – بي هيچ درنگي در ميانه – در ٩٣ دفتر ِ پُر و پيمان نشريافته است و مي‌توان آن را در اندازه‌ي ِ خود، گونه‌اي دانشنامه‌ي ِ پژوهش‌هاي ِ ايرانْ‌شناختي شمرد. ويژگي‌ي ِ درخشان و چشمْ‌گير ِ اين فصلْ‌نامه، محدودْنبودن ِ گستره‌ي ِ پژوهش‌هاي ِ همْ‌كاران ِ آن به فرهنگ و ادب ِ كهن و پرداختن به دستْ‌آوردهاي ِ ادب و فرهنگ ِ اين روزگارست؛ چنان كه در تازه‌ترين دفتر ِ آن (سال بيست و چهارم، شماره‌ي ِ١، بهار ١٣٨٧)، بخش ِ ويژه‌ي ِ هوشنگ گلشيري، نمايشْ‌گر ِ اين ويژگي‌ست.

آغاز ِ بيست و چهارمين سال ِ نشر ِ ايرانْ‌نامه را به سردبير ِ پويا و كوشاي ِ آن دكتر هُرمَز حكمت و همه‌ي ِ همْ‌كاران ِ او، شادباش‌مي‌گويم و كامْ‌يابي‌ي ِ بيشترشان را در پي‌گيري‌ي ِ ورزيدن ِ اين خويشْ‌كاري‌ي ِ بزرگ ِ فرهنگي، آرزومي‌كنم. چُنين باد!


١٥. نگاه ِ دو كارگردان ِ ايراني به ويژگي‌هاي سينماي امروز ِ ايران


برداشت‌هاي كيومرث پوراحمد و بهمن قبادي را در چند فيلم ويديويي بشنويد ↓
http://ca.youtube.com/watch?v=iiJppp5D4YI


خاستگاه: راياپيا‌مي از مهرداد رفيعي- غربتگاه ِ بريزبن در استراليا


١٦. ‌نامه‌ي يك استاد ايراني ي ِ دانشگاه در بلژيك به سردبير نشريّه‌ي ِ "اشپيگل"*