CENTER FOR IRANIAN STUDIES - کانون پژوهشهای ايران شناختی

یک) پرویز شاپور و میراث هنری اش

پرویز شاپورنویسنده و طرح طنز نگار هنرمند، به دلیل نگارش نوشته‌های کوتاه (اغلب تک خطی) خود با عنوان ابتکاری ِ کازیکلماتور(ترکیب کاریکاتور و کلمات) -- که ظرافت و دیدی شاعرانه  و طنزآمیز دارند -- شهرت فراوانی یافته است.

او در سال ۱۳۲۹ با فروغ فرخزاد، نوه خاله مادرش که پانزده سال از او کوچک ‌تر بود،ازدواج کرد. آنها اهواز را برای زندگی مشترک انتخاب کردند.

در ۲۹ خرداد ۱۳۳۱پسرشان به نام کامیار متولد شد که فروغ دراشعار خود به اواشاره کرده، و شاپورنیز از«کامی» به عنوان نام مستعار استفاده کرده‌ است. رابطه ی ِ زناشویی این دو به خاطر دخالت‌های نزدیکان در سال ۱۳۴۳ به جدایی کشید.

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پس از جدایی از فروغ ، شاپور هرگز دوباره ازدواج نکرد و تا آخرعمرهمراه با کامیار و دکتر خسرو شاپور برادرش در یک خانه قدیمی زندگی می‌کرد وی در ۶ تیر ۱۳۷٨در بیمارستان عیوض‌زاده تهران بستری شد و درساعت ۶ صبح ۱۵ مرداد درگذشت.
آرامگاه پرویز شاپوردر قطعه هنرمندان بهشت زهرای تهران است.

مادر «شاپور» می‌گفت:
«! «شصت سال بچه بزرگ کردم، یک کلمه حرف حسابی از دهانش نشنیدم

ولی همین حرفهای ناحساب شاپورکه با اسم «کاریکلماتور»، از مجموعه ها و جُنگ های هنری و ادبی سر در می‌آورد، از بهترین و طنازانه ترین ستون های این مجلات بود. این کاریکلماتور است که اسم شاپور را به ادبیات مدرن ایران سنجاق کرده.
در زیر چند نمونه از کارهای شاپور را می خوانیم:

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زندگی نامه ی  کوتاه پرویز شاپور را در این جا، بخوانید:

شاپور، افزون بر کاریکلماتورنویسی، در طرح طنزنگاری نیز چیره دست بود و ده ها اثر از او در این راستا، زیوربخش مجله ها و کتاب های روزگار ماست. بازی های ِ ماهرانه و پویای او با گربه و موش و ماهی و سنجاق قفلی، ویژه ی ِ خود ِ او و بی رقیب است. طرح طنز زیر، تنها یکی از نمونه های کارهای اوست:

یادش گرامی باد!

خاستگاه: رایان پیامی از سرژ آراکلی - استرالیا

خاستگاه: رایان پیامی از احمد رناسی - پاریس


سه) شناخت نامه ی ِ تصویری ی ِ «اسفرجان»، بخش زیبایی از میهن مان در دل کوه های ِ ناحیه ی مرکزی

پنج) اجرای ِ بسیار زیبای "ساری گلین" با هنرنمایی ی علی زاده و گاسپاریان

خاستگاه: رایان پیامی از دفتر انجمن ایرانشهر - ایران

هفت) چند گفتاراوستاشناختی ازاستاد "دکتر علی اکبر جعفری"   در گفتمانی با دیگر پژوهندگان

In a message dated 10/17/2010 4:31:07 PM Pacific Daylight Time, darom1@optonline.net writes:

Dear all

Since the vada Dasturjis and scholars like Ramiyar K have been addressed by the originators of these series of mails, I am forwarding the same to the two Lists where at present Dr Jafarey and Dr Ichaporia will take note, and I request them to please comment on the subject/s.

Thanking you all

Maneck Daroowalla,

Greater New York, NY

----- Original Message -----

From: Jehan Bagli

To: Maneck Daroowalla

Sent: Sunday, October 17, 2010 9:56 AM

Subject: Fwd: [orthodoxzoroastrianism] Re: Khojeste Mistry's comments

Begin forwarded message:

From: Jehan Bagli

Date: October 16, 2010 5:56:22 PM GMT-04:00

To: Kersee Kabraji

Cc: Yezdi Dastoor , Zoroastrian Studies , wapiz@wapiz.com, Khurshed Dastoor , kndastoor@hotmail.com, Firoze Kotwal , "Vada Dasturji Saheb Dr. Kaikhusroo Minocher JamaspAsa" , Ramiyar Karanjia , orthodoxzoroastrianism@yahoogroups.com

Subject: [orthodoxzoroastrianism] Re: Khojestey Mistry's comments

Reply-To: orthodoxzoroastrianism@yahoogroups.com

Dear Kersee and Friends:

I believe this whole thing about what someone has said about "seven regions of the world" in relation to prophet Zarathushtra is blown out of proportion. As George mentioned on another site, the remarks are taken out of context.

Having said that, I have to clarify what is implied when we refer to 'Haft Keshver Zamin'. While we do refer here to the seven regions of the world, we are not at all referring to the seven continents of the world as we know them today. The seven regions referred to, are the ones as described in Bundahisn Ch VIII.1-3, Vb.8 of the Younger Avesta.

These are the seven regions that the earth split into, when the rains came down from the star of Sirius that is associated with Tisherya Yazata. They were: 1) Arazah in the East 2) Savah in the West 3) Fradadafsh and 4) Vidadafsh in the South 5) Vourubaresht and 6)Vourujarest in the North and 7) Khvaniras in the center. It is these seven regions that are implied in the phrase 'Haft Keshver Zamin'.

What is of CRUCIAL IMPORTANCE is that, regardless of what seven regions we speak about, the phrase clearly imply THE SPREAD OF MAZDAYASNA FAITH ACROSS THE WORLD and nothing short of that.

It is clear that these are not mentioned in the Gathas of Zarathushtra, except for the fact that Yasna 32.3 does mention 'seventh part of the earth' as Bumyao haptaithe. What that divinely endowed Manthran means by that, only he knows.

Peace and Light

Jehan Bagli,

Toronto, Canada

Dear Captain Daroowalla,

Ushta!

I fully agree with Dastur Dr. Jehan Bagli. The seven regions formed the entire lands of the earth. Today, after the discovery of America, Australia and more, we should take "haft keshvar zamin" to mean the Seven Continents. I have in my essay <> published in Spenta, No. 1-1, April/May 1991 (The Zarathushtrian Assembly) and posted on Z-Internet groups on 8/15/1998 and 22 June 2003, dealt with the topic at length, and here I quote only one paragraph of it: <>

May it be so with the present speedy spread of the Divine Message of Zarathushtra in as many languages as possible and the attraction of the peoples all over world, particularly of the great Iranian Stock!

Ali A. Jafarey,

Buena Park, Southern California

In a message dated 10/15/2010 2:42:57 PM Pacific Daylight Time, solvolant@yahoo.com writes:

Dear Ostad Jafarey,

As I said before, since you insist that all that you translate and teach is exactly what Zarathustra wanted to convey, I am too small a person to argue with Zaratustra, the greatest poet of 3700 years ago. Any part of your writings that is yours, I will be more then glad to give my views on and discuss.

You write:

" I repeat a statment of mine that although the Indo-Iranians had mazda/medha word, meaning “super-wisdom, higher-intellect,...” AAJ

Could you please tell me where you get "Super" and "Higher" as an integral part of the word Mazda? The Iranian Dastoors teach that it is the "Maz" part that means Big, as in Memass and Bamass!? Do you go along with this explanation as a scholar and linguist? If not, then what part of the word coveys "Super" and "Higher" which you attach to "Wisdom" and "Intellect" when explaining the meaning of the word Mazda?

The reason I am sensitive to this is primarily because the way the whole Council of Moobedan of Iran explains the meaning of the word Mazda, is wrong. It is not the "MAZ" part that makes it "BIG" and it is not the "DA" part that makes it "SMART" (by relating DA to "DANESH"). When a group who is supposed to be our supreme religious authority can not get started on the first step of their venture explaining the meaning of the word Mazda, how much more can you expect of them for the rest of the journey?

The second reason I am sensitive to this is because of the Shia and the Sufi connotation that "The small one on earth is a reflection of the Big One in the skies" (Soorati dar zir darad anche dar bala'sti). This separates us from God and places Him is the skies just as the Abrahamic religions do: "Our Father who art in Heaven....". For me, the whole field of Wisdom in creation is unified, there is no Big one in the skies and little ones on earth or elsewhere. The Persian philosophers managed to say this in poetic form while turning the Arabic sourahs around: "Ke yeki hast o hich nist joz oo, ....." (There is One and nothing other than the One).

Always your student,

My dear Varjavand,

Dorud pas az dorud!

I am wondering how can a person after reading my state <<… . I do not approve the present rush to translate the Gathas, as against the very, very slow steps of new renderings of the Vedas, Bible, Quran, Ketab-e Aqdas and more. I have since 1964, repeated my request at three World Zoroastrian Congresses, and continue to do so in my talks and postings that a competent team of Avesta, Sanskrit and Persian scholars in linguistics, literature, poetry, anthropology and archeology should sit together and give us a collective translation of the Gathas to become the standard rendering. So far, in spite of approvals, no positive step has been taken. However, in my translation of the Gathas, as a linguistic, poet and anthropologist, I have and continue to study other translations to improve mine. Incidentally, a perusal of the present translations shows that the differences are not so great that would give the Message in differing or opposing words >>, would say << As I said before, since you insist that all that you translate and teach is exactly what Zarathustra wanted to convey, I am too small a person to argue with Zaratustra, the greatest poet of 3700 years ago.>> Would you give one evidence of my <>?

However, with my knowledge of linguistics and Indo-Iranian Culture, I can understand Zarathushtra far better than I can comprehend Attar, Mowlavi, Hafez and the like who mystify their poetry and this is in spite of the fact that my own mother tongue is Persian and I am known as a Persian scholar. I, as I have been stating for the last fifty years, want a collective, standard translation of the Gathas. The Christians have done with their Bible, especially the collective translation by 47 scholars in English, known as <> and continue to improve it, and I admire their great accomplishment.

Regarding Mazdaa/Medhaa, we get the meaning both from the Avesta and Sanskrit sources. Yes, the word <> is the same as <> meaning <> <> means <> Literally <> means <> And <> means << 1 a : of high grade or quality b — used as a generalized term of approval *a super cook*

2 : very large or powerful.>> (Merriam-Webster’s Dictionary) Taking this meaning and what we find in the Gathas, I render <> as <> You may render it as <> or whatever you like.

I hope you recall our discussions on Monism, Monotheism and more on Ushta and why I left that group. I do not believe in Monism because I do not see Monism around. Our wisdom has made us to create many, many things and I do not see any Monism in this. Sitting here and composing this reply on the computer does not make me one with it. The dualism between us and our thousands of creations does not help to understand that Mazda Ahura <> to be the same <> with the entire Cosmos. I understand Mazda Ahura to be the continuous Creator, Maintainer, Promoter and Lover of the Cosmos just as we are creators, maintainers, promoters and admirers of our creations on this mini-planet of Earth but are not the <> in mind and body. We are only mentally and physically in close touch.

However, I believe in the freedom of choice for every person, be him/her an upholder of Monism, Pantheism, and Panentheism or any other ism.

Sufism is the Islamization of the combined Buddhist, Manichaean and Zoroastrian school in Khorasan what we call today Central Asia . While Buddhism does not discuss godhood and furthermore, it speaks of shunyata, voidness, non-existence; Sufism had to accept non-existence, and maintain God. It has both—fanaa and Allaah—Fanaa-fi-Allaah (fanaafellaah).

I hope, I have made the point clear,

Mehr afzoon va afzoontar,

Ali A. Jafarey,

Burna Park, Southern California

Dear Dr. Jafarey:

As I said before -Scholars have different view points and opinions We are both right and it is not important to go into never ending discussions. But it is generally agreed by several scholars that "Sacrifice" means reverence/worship . The Avestan word yazamaide occuring in the Old Gathic Avesta prose Haptanghaiti and in Y.Avesta is translated as 'sacrifice.' by several scholars. There is a trend to give the meaning as the Offering e.g.The Yasna Ceremony is now designated as the Great Persian Offering (cf Kotwal and Boyd.)

Best wishes,

Dr. Pallan Ichaporia, Ph.D., D.Phil

Mainz & Salamanca

Dear Dr. Ichaporia,

Ushta!

I agree that several scholars take "sacrifice" to mean reverence/worship, but with the animal sacrifices in the Semitic religions, especially Islam, which has millions of camels, bulls and ships killed every year on its pilgrimage day, the general notion given is of animal killing. Here is what Merriam-Webster's dictionary defines:

"1 : an act of offering to a deity something precious; especially, the killing of a victim on an altar

2 : something offered in sacrifice

3 a : destruction or surrender of something for the sake of something else b : something given up or lost *the sacrifices made by parents*

It does not convey at all the meaning of "reverence/worship.

The word "yaz/yaj" primarily means, especially in the Gathic/Vedict, "to revere, to venerate," and that is why I use "venerate." We have to turn to the Aban and Bahram Yashts to see that therein "yaz" is also used along with animal sacrifice.

Awaiting your kind reply to "Fire, Son of Ahura Mazda," and wishing you the best,

Ali A. Jafarey,

Buena Park, Southern California

IV

In a message dated 10/7/2010 8:28:10 PM Pacific Daylight Time, Soleman2002@aol.com writes:

Dear Dr. Jafarey:

As I wrote before the opinions differ among the scholars. But this is not important, what is important is keeping alive the religion of Zarathushtra and spreading it . It is more so important as the Pasis are facing inevitable extinction with low birth rate(300-400) and high 2000 to 3000 death rate year after year and with the total of 60000 Parsis left in India, even the blind can see that there will be slow bur steady path to extinction. You have the work cut out for you to help in spreading the weh- deen.

Dr Pallan Ichaporia,Ph.D., D.Phil

Mainz and Salamanca Universitat, Deutschland

Dear Dr. Ichaporia,

Ushta!

You write: "the Pasis are facing inevitable extinction with low birth rate(300-400) and high 2000 to 3000 death rate year after year and with the total of 60000 Parsis left in India, even the blind can see that there will be slow bur steady path to extinction."

The same holds true about the so-called "born-Zoroastrians" of Iran. However, they have all along accepted the spouses and children of internarriages into their fold. And now, the great surge of the people of the Iranian Stock, from Ossetia in the northwest to Tajikistan in the northeast and all over Iran to "revert" to their ancestral religion, which was taken away from them, promises a great future. The new movement started among Parsis by ARZ is gaining ground and we have the support being given to Ervad Khushru Madon on our Z-Internet groups and media.

Parsis have done a great service in keeping the traditions and reviving the true Doctrine of Ashavan Zarathushtra. They simply cannot suffer extinction. They will live along Mazdayasna Zarathushtri as the Iranian Culture lives with Ferdowsi and the Shahnameh.

The future is bright!

Ushta,

Ali A. Jafarey,

Buena Park, Southern California

هشت) جشن دویستمین سال ِ زادروز ِ "فردریک شوپن" از سوی ماهنامه ی بُخارا در تهران