CENTER FOR IRANIAN STUDIES - کانون پژوهشهای ايران شناختی

استاد آواز ایران، به تازگی اثری تحت عنوان زبان آتش و آهن با شعری از زنده یاد «فریدون مشیری» در دستگاه شور ضبط کرده اند. این اثر با آهنگ سازی استاد شجریان و تنظیم مجید درخشانی با همکاری ارکستر سمفونیک و در دستگاه شور اجرا شده است. گويا در ابتدا قرار بر این بوده که این اثر در دستگاه ماهور اجرا شود ولی به دنبال وقایع رخ داده در کشورمان دستگاه اجرایی این اثر، طبق تشخیص استاد از دستگاه ماهور به شور تغییر داده شد.


در این جا، بشنوید. ↓

کورش‌نامه، گزارش ِ فارسی ی ِ

شهريور ۱۳۸۸ بخوانید ↓

http://www.etemaad.ir/Released/88-06-12/175.htm


خاستگاه: رایان پیامی از خسرو ناقد- آلمان


۵. تخریب و نابودی‌ی ِ نگاره‌های ِ باستانی‌ی ِ دوازده هزارساله‌ی ِ غار ِ «دوشه» در لرستان!


با اندوه و دریغ ِ فراوان، آگاهی‌یافتم که بیش از یک ‌صد سنگ‌نگاره‌ی ِ بازمانده از هزاره‌های دور ِ پیش از تاریخ بر دیواره‌های «غار ِ دوشه» در لرستان، به دست ِ تباه‌کاران فرهنگ‌ستیز، نابودشده‌است!
ویرانگران، یادمان‌ ِ بسیارکهن ِ فرهنگی را که نمایی بدین گونه داشته‌است:

بخشی از دیوارنگاره‌های غار دوشه در لرستان، پیش از تخریب

عکس از علیرضا فرزین

با تیره‌دلی‌ی ِ باورنکردنی‌ی ِ خود، به این حال و روز انداخته‌اند که آه از نهاد ِ هر آدمی‌زاد ِ نیک‌اندیشی برمی-‌ آورد:

جای ِ خالی‌ی ِ دیوارنگاره‌های غار دوشه در لرستان، پس از تخریب!

دریغا و دردا!

عکس از حسن افشاری

در برخورد با این فرهنگ ستیزی ی ِ اهریمنی‌خویانه و دُژاندیشانه، چه می‌توان گفت جز سخن ِ دردمندانه و سوخته‌دلانه‌ی ِ پیر ِ یوش:
"... به کجای ِ این شب ِ تیره بیاویزم قبای ِ ژنده‌ی خود را
و کشم از سینه‌ی ِ پُردرد ِ خود، بیرون
تیرهای زخم را دل‌خون."

***

گزارش دکتر رضا مرادی غیاث‌آبادی از رویداد هولناک ِ «غار ِ دوشه» را در این جا، بخوانید. ↓

http://ghiasabadi.com/blog/index.php/1388/06/13/1284/

و هم‌نوا با حکیم دردمند توس، اندوه‌گینانه زمزمه‌کنید: "دریغ‌ست ایران که ویران شود!"
*
فرستنده‌، سپس در رایان پیام دیگری، نوشته‌است: "پس از مطلب پیشین در باره تخریب غار دوشه، و بازتاب گسترده آن در نشریات و رادیوها، تکذیبی در باره آن منتشر شد که آن تکذیب و پاسخ مجدّد مرا می توانید در این نشانی پی‌گیری فرمایید." ↓

http://ghiasabadi.com/blog/index.php/1388/06/18/1293/


خاستگاه: رایان پیام‌هایی از دکتر رضا مرادی غیاث‌آبادی- تهران


۶. درون‌مایه‌ی ِ کلیدواژه‌ی ِ «رَتو» (/ "رَد") در گاهان ِ زرتشت و اوستای ِ پسین: پژوهشی والا از استاد «دکتر علی‌اکبر جعفری»

RATU
In The Gathas and The Later Avesta
Ali A. Jafarey,Buena Park, Southern California


Ratu has two meanings in the Avesta: (a) Leader and (b) Praying Rites. Here they are:
(a) THE GATHAS AND SUPPLEMENTS


Ratu, the Leader:


The Gathic term ratu is derived from eret, meaning “to do right, to act properly, to go straight, to reach successfully.” It means the righteous leader who guides people, with his constructive plans and programs, to peace, prosperity, happiness, and bliss. The term has been used for eight times in the Gathas. These instances define and describe the position and the functions of a ratu as understood by Zarathushtra. “The leader of the living world ... offer(s) civilization, nourishment, and strength,” and “acts with righteousness.”(Song 2.2, 2.6) “According to the Primal Principles of Life, the leader, with his actions, does full justice to the wrongful and to the righteous, as well as to the person whose falsity is combined with his probity.”(6.1) He guides “all to live in accordance with righteousness.”(4.5) A leader is a life-healer who inspires one “through good mind” and protects [him or her] with[in] the divine dominion.”(9.16) A “true leader of the lawful ... is a humble intellectual” and as a “settler, strengthens the world with righteousness by his proper actions.”(16.5) He is chosen by a world groaning under “fury, rapine, outrage, and aggression” to render it rehabilitated and led to “true civilization.”(Song 2) He is to be chosen and elected on his rightful record and competence only. (Yatha Ahu)
To sum up the Gathic concept of a leader (ratu), he or she, as an elected person, is a humble, yet inspiring, qualified and competent intellectual who justly leads the righteousness and wrongful as well as the intermediates to promote the living world to peace and prosperity, and ultimately to wholeness and immortality.
Zarathushtra is the first person who comes to mankind “as the leader of the two [righteous and wrongful] parties so that ... all live in accordance with righteousness.”(4.5) And as already said in “Yathâ Ahû,” he is the chosen lord (ahu) and leader (ratu), and rehabilitator (vâstar) of the living world—all three in one person makes Zarathushtra a unique personality.
In a eulogy in honor of Zarathushtra in the Farvardin Yasht, it is poetically said that the very Primal Principles of Life he expounded in his songs wished him to be the lord and leader (Yasht 13.92). Other parts of the Avesta acknowledge Zarathushtra as the “first and foremost lord and leader of the material world, particularly human beings, ... because it was he who conveyed “the entire thought-provoking message, the righteous teaching” to humanity (Yasht 13.41; 90-92, 152; Yasna 70.1; Vispered 2.4; 11.21; 16.3). In fact, “Zarathushtra is the lord and leader” of all the people whom “Ahura Mazda knows better for their veneration done in accordance with righteousness.”(Vispered 16.3)
The Later Avesta forgets that the leader is to be “chosen” by the people and considers his leadership as an appointment by God.(Yasht 5.89; 8.44) It is a slight deviation from the Gathic concept of free will and choice. Zarathushtra’s son Urvatad-nara is casually mentioned as leader.(Vendidad 2.43)
After Zarathushtra, Avestan and Pahlavi records do not state that any other person was chosen as the lord (ahu). Perhaps, with the world well on its path of righteousness and the causes of evil and disorder expounded, there was no need to have one. As a chosen Ahu, Zarathushtra had shown the way to eliminating the evil.
However, the Avesta shows that the Gathic tradition of choosing the leader was kept alive for some time and that, for practical reasons, the office was given five grades: The ratu of the house, ratu of the settlement, ratu of the district, ratu of the country, and ratu of the world. It, thus, covered all the basic units of the Zarathushtrian assembly. The ratu was the most competent and learned of the respective unit. The post warranted a love for learning, practicing and teaching knowledge at all levels of the society. (Yasna 19)
Still later, we find that the title of ratu was superceded by âthravan, the title of the priests of the pre-Zarathushtrian cult. This was the second deviation. It gave the now thriving community its professional priests. They introduced their own eight categories of officiants. Now ratu was generalized to mean a priest (Nirangistan 82-83).
The Pahlavi rendering simply uses rad, the Middle Persian form of the term, and the contexts in which it has been used, shows it means “leader, chief.” In its description, it goes further than the Avesta in assigning “leadership” of man, woman, animals, plants and certain geological subjects. Here are two very interesting pieces from two Pahlavi scriptures:


(1) As regards the chieftainship of men and animals, of everything … Gayomard, [the first human being], was great, but … not the chief [rad]. For Zartosht was the chief; all chieftainship [radîh], too, was from Zartosht.


The large white goat, the chief of goats; the young white-jawed sheep, the chief of sheep; the camel, with white haired knees and two humps, the chief of camels; the black haired ox with yellow knees, the chief of oxen; the dawn-colored horse, with yellow ears, of shining hair and white eyes, the chief of horses; the white ass, the chief of asses; the dawn-coloured dog, the chief of dogs; the brown hare, the chief of wild hares; the eagle is the chief of birds; the white ermine, the chief of the weasels; the Kar fish, the chief of the water creatures; the Dâitya river [Sîr Daryâ – Jaxartes in Tajikistan], the chief of flowing [waters]; the Darejya, the residence of the father of Zarathushtra and Zarathushtra was born there, the chief of the river banks; the White Forest is the chief of forests; the lofty Hukar, where the water of Ardvisur springs forth, the chief of the summits; where the star Sataves revolves, the chief of the high level plains; the squeezed Haoma, the chief of pounded plants; the 'grama' (?) of the desert, the chief of un-pounded plants; the large grained wheat, the chief of corns; the summer millet, the chief of small-grained corns; the Koshti, the chief of clothes; the Frâkhv-kar (Avestan Vourukasha – Wide-shore) [either Caspian Sea or the Indian Ocean], the chief of the seas; and when two men come up together, he who is the wiser and more truthful is chief (rad).


(Chapter 27, Zand-Akasih, Iranian or Greater Bundahishn, transliteration and translation in English, by Behramgore Tehmuras Anklesaria, Bombay, 1956)
(2) The man who is wise, steadfast in the religion, well-praising, true-speaking is chief (rad) over his associates.
The woman who is young, properly disposed, faithful, respected, good-natured, enlivens the house, whose modesty and awe are virtuous, a friend of her own father and elders, husband and guardian, handsome and replete with animation is chief over the women associates.
The ox, which has a herd of cows, is chief over oxen.
The Eagle is the chief of birds.
The swift horse is the chief of horses.
The hare is the chief of wild animals.
Wheat is the chief of grains.
(Chapter 61, Minog-i Khirad, translated by E. W. West, The Sacred Books of the East, Volume 24, Oxford University Press, 1880)
However, some Pahlavi writings sometimes use the term of dastur and herbad to explain the position in the Zoroastrian religious circle. The two are conveniently translated as “master” and “judge.”
The subtle meaning and the Gathic concept of the “chosen” ratu are lost. It is not strange that we find that the âthravan composer of the Mehr Yasht completely ignores Zarathushtra and makes Ahura Mazda “appoint” Mithra, the old god of pastoral contract, as the “lord and leader of the material world, particularly men” (Yasht 10.92)! Perhaps this explains the later recession of ratu into a priestly officer who applies penalties to “contract-breakers (Mithra-druj, false-unto-Mithra) and wrongdoers and leads the corpse-bearers to the funerary destination. (Vendidad 5.25; 7.71; 8.11) It is because of this role as a penalizing officer that some scholars feel more convinced that it stands for a “judge” in the Avesta. Whatever the semantics, the changes in the meaning of the word and the functions of the position, one finds less and less of ratu, and more and more of the well-installed priests as âthravan, magopat, mobed, dastavar, and dastûr, all of which lie outside the Gathic period and therefore, outside this essay.
The rich and vast Persian literature, especially the Shahnameh of Ferdowsi has rad (plural radân) used as frequently as necessary, some times as radân va mobedân and rad va bekhrad, to mean the intellectual and religious leaders of Iranians or Zoroastrians. The Shahnameh of Ferdowsi alone uses the word rad for, more or less, 115 times. In modern Persian it means “intellectual, wise, knowledgeable, brave, courageous, chief, leader.”


(b) THE LATER AVESTA


Ratu as Prayer Rites:


As already shown in (a) the Gathas and Supplements, ratu means a qualified and elected leader, a good guide and only applies to human beings. However, a perusal through the Later Avesta, especially the Yasna and the Vispered, shows that it also applies to the praying rites.
The general rendering of the phrase “ashaonê ashahê rathwê” has been “the Righteous, of the Righteousness Master or Holy, Lord of Holiness” by scholars of Avesta, including Ervad Kavasji E. Kanga, Dr. Irach J.S. Taraporevala, Mobed Ardeshir Azargoshasb, Prof. Ebrahim Pour-e Davoud, and Prof. James Darmesteter. This speaks of some supernatural entities presiding over their relevant ceremonies. The Yasna says that there are 33 Ratus and that these rites were taught by Ahura Mazda and told by Zarathushtra (1:10, 2:10 and 3:12).
Should we return to the Indo-Iranian lore and see that rtu in Sanskrit means “any settled point of time, fixed time, time appointed for any action” (especially for sacrifices and other regular worship, right or fit time (A Sanskrit-English Dictionary, Sir Monier Monier-Williams, Oxford, 1899/1956, and The Practical Sanskrit-English Dictionary, Vaman Shivram Apte, Delhi, 2000), we would understand that in the Later Avesta, ratu has both the Zarathushtrian and pre-Zarathushtrian notions. When applied to human beings, it means “leader,” and when applied to rites, it stands for “proper time.” Keeping in view that Asha stands for “proper order, precision,” the phrase “ashaonê ashahê rathwê”, would read “the precise rite of Righteousness.”
The Avesta has five divisions of prayer times: ayara (daytime), asnya (concerning 24 hours), mâhya (monthly), yâirya (seasonal) and saredha (solar year). Yasna mentions the five gâhs/gehs of “asnya – daily)”—Havani (sunrise to noon), Rapithwina (noon to afternoon), Uzayeirina (afternoon to sunset), aiwisruthrema (sunset to midnight) and Ushahina (midnight to sunrise); three “mâhya – monthly”—new, full and intercalary moon; six “yâirya – seasonal”—Maidyozaremaya, Maidyoshahema, Paitishahya, Ayâthrem, Maidyâirya, Hamaspathmaedhaya, and the rites of “saredha – solar year.” It gives a total of 33 rites for the year around. The five daily, three monthly and six seasonal make 14 rites. That means that the saredha, the solar year, should provide the remaining 19. Should we turn to the festivals of the days when the name of the month and the day are the same—from Farvardin to Esfandarmadh with the two additional days in the month of Dey—we get 14 festivals. The remaining 5 could mean the intercalary five Gatha days now added at the end of the year. That completes the thirty-three ratus during a solar year of 265.2422 days, each at its proper time.
The conclusion is: (a) The term and the post of the “ratu/rad,” has, since the days of Zarathushtra, lasted well. While originally a fully qualified and competent elected leader of a family, community, nation, and world fellowship as well as other social orders and professions, it became the appointed chief of various top positions during the theocratic Sassanian rule. The word has survived in modern Persian with the general meaning of “wise, intellectual, knowledgeable.” (b) It has also another connotation in the Later Avesta. It also stands, in its context, for the “proper time for a certain rite.” In simpler words, ratu stands for two homonymous terms. One means “leader, good guide” and the other “the proper time.” Nevertheless, these two meanings have caused much confusion. A look through the translations by various scholars shows that some of them have not been able to differentiate the two. One should, therefore, look well into the context to see what it means in a certain place to arrive at the right thought behind it.
The Zarathushtrian Assembly has, in its Gathic restoration move, restored the term in its meaning of a guide, a teacher and a trained and elected for teaching the Divine Doctrine and officiating at religious rites. The Assembly’s taught, trained, qualified and elected officials, men and women, are known as ratu in precisely the Gathic term. It has, at the same time, its daily and seasonal rites on the Gathic basis. They are thought-provoking, inspiring, enlightening, encouraging, invigorating, pleasing, delighting and gratifying. Ratu, as two homonymous terms in the Avestan texts, stands in its one appropriate place for “leader” and in another place for “proper time of ceremony.” However, Assembly officials do not use “ratu” for “the proper time” in English or any other language to avoid confusion. For them, ratu only stands for a taught, trained, qualified and elected official.


NOTES:


1. Sanskrit vocabulary does not have its form of Ratu (two syllables) with the meaning it bears in the Gathas.
2. Of the translators of the Gathas, chronologically Neryosangh Dhaval (Sanskrit 1166 CE) has “guru – master, chief,” Mills (1894) has “chieftain,” Kanga (1900) has “a righteous person (orig.); a leader, a chief; a lord; a spiritual leader; the head priest (sometimes),” Poure-Davoud (1937) has Persian “rad” with footnote “sarvar – chief,” Taraporewalla (1951) has “Spiritual Teacher,” Khabardar (1951) has “the spiritual head, the prophet,” Azargoshasb (Persian 1972) has ‘spiritual leader,” Insler (1975) has “judgment” (in five places), judge (44.16),” Shoushtari (Iranian Sanskrit scholar) (1975) has “pîshvâ – leader,” and Humbach (1991) and Humbach/Ichaporia (1994) have “judgement (in five places), judge (Yasna 33.1).” “Ratu,” rendered leader, chief or judge, is related with a human being.
(3) My own studies of each of the Gatha translations, during my translation work, show that many of the translators have not gone after such words as “ratu, ahu, mazdâ, mainyu, spenta, sraosha, âramaiti” and several other terms, given new forceful meanings by Zarathushtra, to see them within the context of the Later Avesta, and find out the semantic differences they have with their Sanskrit twins. Knowledge of Pahlavi and Persian are also of vital importance. Had they done so, the present differences would have been far less.

خاستگاه : رایان‌پیامی از دکتر علی‌اکبر جعفری- کالیفرنیا


۷..«نازپرستو»: آوازی مهرورزانه، پیشکش به نسل ِ جوان و پویای ِ امروز

دریا دادور، شعر ِ زیبای ِ نازپرستو، سروده‌ی ِ زنده‌یاد مهدی اخوان ثالث را با موزیک و تنظیم خود، خوانده و

در باره‌ی ِ پریسا و زندگی و هنر او، در این جا بخوانید تا بیشتر بدانید و بشناسید. ↓
http://images.google.com/images?q=Parisa%2C%20Iranian%20Vocalist&rls=com.microsoft:en-us:IE-SearchBox&oe=UTF-8&sourceid=ie7&um=1&ie=UTF-8&sa=N&hl=en&tab=wi


۹. خانه‌ام آتش گرفته‌است!: شعری از «مهدی اخوان ثالث»


متن ِ شعر را در این جا بخوانید و با صدای شاعر، بشنوید. ↓
http://xalvat.com/Digaran/Adabi/Iran/Adabi-Iran3/Akhavan.Atash.htm


۱۰. گل کو: شعری زیبا و یادمانی از «احمد شاملو»

در این جا بخوانید. ↓
http://xalvat.com/Digaran/Adabi/Iran/Adabi-Iran3/Shamlou.GolKou.htm


خاستگاه ِ زیربخش‌های۹ و ۱۰: رایان‌پیامی از مهرانگیز رساپور (م. پگاه) - لندن


۱۱. دو جُستار ِ تاریخی، فرهنگی و ایران‌شناختی‌ی ِ تازه


نگاهی به کتاب «شكند گمانیك ویچار» (فرید شولیزاده)
*
یادداشت مرتضی ثاقب‌فر بر ترجمه‌ی کتاب اخلاق پروتستانی و روح سرمایه‌داری اثر ماکس وبر


خاستگاه: رایان‌پیامی از مسعود لقمان - تهران


۱۲. سه گفتار تازه در تارنمای ِ «شهربراز»


تارنمای ِ شهربراز با نوشته‌های زیر روزآمد شد:

پس حقوق ِ بشر کجاست؟ کجاست؟

۸۸ لندن- ۱۸ مرداد


خاستگاه: رایان پیامی از گیتی مهدوی - سیدنی


۱۵. سجّاده فرش ِ عُنف و تجاوز! : تازه‌ترین سروده‌ی ِ سیمین‌بانوی ِ شعر ِ فارسی




اخبار روز:

http://www.akhbar-rooz.com/article.jsp?essayId=23762
*
در همین زمینه، تصویر ِ گفتار گویا و پُرآب چشمی از دوست ِ فرزانه‌ام دکتر ماشاءالله آجودانی، یار و همکار ِ نزدیک ِ محجوبی در سال‌های ِ "شهربندی" در غُربت ِ غریب ِ غرب را -- که در ویژه‌نامه‌ای برای او (نشریّه‌ی ِ فصل ِ کتاب- سال دوم، شماره‌ی ِ اوّل / شماره‌ی پیاپی ۵، زمستان ۱۳۶۸، صص ۱۷- ۲۰) نشریافته‌است -- در این جا می‌آورم. ↓

۱۸. کارنامه‌ی ِ شانزده ساله‌ی ِ دفتر ِ هنر، در آستانه‌ی ِ نشر ِ بیستمین شماره‌ی ِ آن

بیژن اسدی‌پور، هنرمند ِ طرح- طنزنگار ِ توانای ِ روزگارمان که نشر ِ گاهنامه‌ی ِ بی‌همتا و والای ِ دفتر ِ هنر را در راستای ِ شناخت ِ بزرگان ِ ادب و هنر و فرهنگ ِ ایران معاصر در سال ِ ۱۳۷۲ با ویژه‌نامه‌ی ِ محمّدعلی جمال‌زاده آغازکرد و تا آغاز امسال، با انتشار ۱۹ دفتر از این گوهر ی رخشان ِ فرهنگ، رنگین کمانی از کارنامه ‌های ِ افتخارآمیز ِ آفرینشگران ِ زمانه را در برابر ِ دیدگان ِ دوستداران ِ میراث گران‌بهای ِ این میهن، به نمایش درآورد، اکنون در تدارک ِ تدوین ِ بیستمین دفتر، ویژه‌ی ِ هفته‌ نامه‌ی ِ طنزپرداز ِ توفیق، یکی از شامخ‌ ترین قلّه‌ها در کوهسار ِ روزنامه‌نگاری‌ی ایرانی‌است.
اسدی‌پور در فراخوانی مهرآمیز به این نگارنده، دیدگاهها و برداشتهای ِ شماری از اهل فرهنگ و ادب در باره ی ِ ارزش ِ توفیق را آورده و جدا از نظر ِ من، خواسته‌است که با نشر ِ آن، دیگران را هم بدین کار، دعوت کنم. پس به خواست ِ او، متن ِ فراخوان را برای آگاهی‌ی ِ خوانندگان ِ این تارنما، در این جا می‌آورم. ↓

فهرست ِ عنوان‌های ِ نوزده دفتر ِ نشریافته‌ی این گاهنامه و سفارش نامه ی ِ خرید ِ دفترهای ِ برجامانده ی آن را در این جا ببینید. ↓

۱۹. پژوهشی در زمینه‌ی ِ شناخت ِ بهتر ِ تاریخ و رازواره‌های شطرنج و طرح ِ پُرسمان ِ ایرانی بنیادبودن ِ آن




جُستار ِ تازه‌ی ِ دکتر ابوالفضل خطیبی را در این جا بخوانید. ↓
http://akhatibi.blogspot.com/2009/09/blog-post.html


۲۰. فرشید ابراهیمی: حقوق ِ جانوران در فرهنگ و جهان بینی‌ی ِ ایرانی


در این جا بخوانید. ↓
http://rouznamak.blogfa.com/post-571.aspx


خاستگاه: رایان پیامی از فرشید ابراهیمی- تهران


۲۱. قضیّه، شکل ِ اوّل، شکل ِ دوم ...: طرح یک چیستان ِ مهمّ در زندگی‌ی ِ اجتماعی- فیلم مستند ِ نه چندان تازه‌ای از «عبِّاس کیارستمی»


در این جا ببینید. ↓
http://blog.malakut.ir/archives/2009/09/post_1878.shtml


خاستگاه: رايانْ پيام‌هایي هم زمان از داریوش کارگر- سوئد و سرژ آراکلی- سیدنی


۲۲. بدون شرح: "گرامی باد!" برای سال روز ِ خاموشی‌ی ِ یک هنرمند؟!


در یک نشریه‌ی الکترونیک، در زیر ِ تصویری از زنده یاد علینقی وزیری، چُنین آمده‌است:
۳۰ اّمین سالِ درگذشت «کلنل علینقی وزیری» نوازنده‌ی تار، آهنگ‌ساز و پدر موسیقی نوین ایران گرامی باد!


ویراستار انتظارداشت که نوشته‌باشند:
در ۳۰ اّمین سالِ درگذشت «کلنل علینقی وزیری» نوازنده‌ی تار، آهنگ‌ساز و پدر موسیقی نوین ایران، یاد ِ او گرامی باد!


٢۳. تاراج ِ شادکامگی‌ی ِ همگان به سود و سودای ِ خویش! درختان جنگلی را می‌بُرند تا در "حصار ِ امن ِ آهن و سیمان"،"خلوت"ی دور از "اغیار" بسازند!


گزارش ِ کاوِش ساعی را در این جا بخوانید. ↓
http://rouznamak.blogfa.com/post-572.aspx


خاستگاه ِ :رايانْ پيامي از مسعود لقمان- تهران


۲۴. به نام اشك ... به نام خون ... به نام ايران ... : رنج‌نامه‌ی ِ «آزاده»، ایران‌دُخت ی از ایران‌دُخت‌های رنج‌دیده و زجرکشیده؛ فصل ِ تازه‌ای در ادب ی مردمی‌ی ِ امروز


در این جا بخوانید. ↓

http://images.google.com/imgres?imgurl=http://www.iranian.com/main/files/blogimages/6a00d8341bfcad53ef0115710b19bf970b-800wi.jpg&imgrefurl=http://www.iranian.com/main/blog/capt-ayhab-8&usg=__QVPBgpBv6MNtPOaYjpZl0Ff_09U=&h=659&w=460&sz=51&hl=en&start=626&um

خاستگاه: رايانْ پيامي از پیام جهانگیری- شیراز


۲۵. صد و پنجاهمین سال‌گرد ِ ترجمه‌ی ِ "ادوارد فیتز جرالد" از رباعیّات ِ «حکیم عُمر خیّام»: فیلم ِ گزارش ِ "صادق صبا" از همایشی در این زمینه در دانشگاه کمبر یج


در این جا ببینید و بشنوید ↓
http://www.bbc.co.uk/persian/arts/2009/07/090714_vd_khayyam_fitzgerald.shtml


خاستگاه: رايانْ پيامي از دکتر سیروس رزّاقی پور- سیدنی


٢۶. نشر ِ هفت دات کام: یک وبلاگِ فرضی، کتاب جدیدی از «بهروز شیدا»


در این جا بخوانید. ↓
http://asre-nou.net/php/view.php?objnr=5628


خاستگاه: رایان‌پیامی از بهروز شیدا- سوئد


۲۷. جمهوری‌ی ِ مهاباد: طرح و تحلیل یک درون‌مایه‌ی تاریخی‌ی معاصر در فصل‌نامه‌ی ِ گفتگو


در این پیوندنشانی‌، بیابید و بخوانید ↓
http://rouznamak.blogfa.com/post-570.aspx


خاستگاه: رایان‌پیامی از مسعود لقمان - تهران


۲۸. نامه‌ی رستم فرّخ‌زاد: تخت و منبر در شاهنامه


پژوهش ِ دکتر باقر پرهام را در این جا بخوانید ↓
http://fis-iran.org/fa/irannameh/volxxiv/iss4-mixed/bagher-parham


خاستگاه: رایان‌نپیامی از پیام جهانگیری - شیراز


٢۹. پیوندنشانی‌های ِ هیجده پژوهش ِ بایسته و بُنیادین برای آنان که به همواره اندیشیدن و هرگز نیاسودن از آموختن، پای‌بندند


یک) رامین جهانبگلو: تحول مفهوم روشنفکری در ایران معاصر
http://fis-iran.org/fa/irannameh/volxxiv/iss4-mixed/jahanbegloo
دو) محمّدرضا تاجیک: [مشروطیّت] جنبشي که به فرجام نرسيد
http://www.etemaad.ir/Released/88-05-13/175.htm
سه) لطفالله آجودانی: تقليل گرايي و افراطي گري روشنفکران مشروطه خواه
http://www.etemaad.ir/Released/88-05-07/327.htm
چهار) لطفالله آجودانی: روشنفکران عصر مشروطه و غرب
http://www.etemaad.ir/Released/88-05-12/256.htm#154052
روزنامه‌ی ِ اعتماد: درباره‌ی ِ [کارنامه‌ی ِ] دکتر حمید عنایت پنج)
http://www.etemaad.ir/Released/88-05-05/296.htm
شش) دکتر سایه میثمی: مرگ عقل مرگ بشريت است
http://www.etemaad.ir/Released/88-05-05/181.htm
هفت) خشايار ديهيمي: حشرات آشفته سن پترز بورگ [در باره‌ی ِ داستایوفسکی]
http://www.etemaad.ir/Released/88-05-06/253.htm
هشت) شایا شهوق: هویّت ایرانی در دوران مدرن
http://www.anthropology.ir/node/4161
نُه) نگاهي به آراي توماس هابز در باب حکومت، استبداد دموکراتيک
http://www.etemaad.ir/Released/88-05-08/328.htm
ده) سارا محمّدکماال: از مدارس "رشدیّه" تا رشد مدارس جدید در ایران : تفکیک نهاد علم و دین در تاریخ اجتماعی قاجار
http://www.anthropology.ir/node/4160
یازده) محمّد میلانی: تأمّلی در باب ِ حقیقت از نظر ِ ژان بودریا
http://www.etemaad.ir/Released/88-05-14/256.htm
دوازده) مانلی فخریان: در دل ِ واقعه، در کنار مردم، گفت و شنود با برخی از نویسندگان و شاعران در باره‌ی ِ تأثیر ِ رویدادهای اجتماعی - سیاسی‌ی ِ اخیر در کار ِ آنها
http://www.etemaad.ir/Released/88-05-14/253.htm#154415
سیزده) دکتر سعید امیرارجمند: اسلام و دموکراسی در ایران
http://fis-iran.org/fa/irannameh/volxxiv/amir-arjomand
چهارده) دکتر ناصر فکوهی: کدام الگو برای دموکراسی ایرانی؟
http://www.anthropology.ir/node/4175
پانزده ) محمّدرضا نیک‌فر: چه باید کرد؟ - مشارکتی در بحث تجهیز رسانه‌ای جنبش
http://www.nilgoon.org/archive/mohammadrezanikfar/articles/Nikfar_Medial.html
شانزده) دکتر داریوش آشوری: در باره‌ی ِ "غرب‌زدگی"
http://talash-online.com/didgha/matn_641_0.html
م. بختیار: در باره‌ی ِ "آریوبرزن" هفده)
http://www.etemaad.ir/Released/88-06-10/296.htm#157613
روزنامه‌ی ِ اعتماد: در باره‌ی ِ هگل هیجده)
http://www.etemaad.ir/Released/88-06-15/325.htm

posted by Jalil Doostkhah @ 6:23 AM