Bøger om Iran

Examines how the arts popularised militant resistance to the monarchy in 1970s Iran At a time of growing state control, censorship and wholesale crackdown on opposition in post-1953 Iran, intellectuals and artists began to produce works that defied the Shah's dictatorship and the regime's 'Great Civilisation' propaganda. With the emergence of urban guerrilla warfare in 1971 - spearheaded by the Marxist People's Fadai Guerrillas (PFG) - dissident artists created symbolic works that popularised the militants' ideas through artistic depictions and tropes, while portraying the militants as immortal freedom-fighters. The arts of defiance thus swayed young educated Iranians, as well as certain layers of the public, to perceive the state through the eyes of its most radical critiques: militant dissidents. By closely examining and interpreting the poetry, fiction, songs and films of the 1960s and 1970s, this book uncovers how militant action was translated into artistic expressions and vice versa. It also explores how the PFG militants - who were few in number - were able to acquire a 'heroic' dimension in the eyes of the public, portraying a symbolic image of defiance far beyond their actual militant existence. Key Features  The first comprehensive study of the relationship between the arts and revolutionary action of Iranian dissidents of the 1970s  Examines popular poets (Nima Yushij, Ahmad Shamlu, Mehdi Akhavan-Sales, Khosrow Golesorkhi), writers (Sadeq Chubak, Samad Behrangi, Gholam Hossein Sa'edi), filmmakers (Massoud Kimiai, Amir Naderi, Ebrahim Golestan), lyricists (Shahyar Ghanbari and Iraj Janantie-Atai) and singers (Farhad Mehrad and Dariush Eghbali)  Provides an analytical approach that reveals how arts and action are braided and inseparable through symbols and semiosis Peyman Vahabzadeh is Professor of Sociology at University of Victoria. He is the author of many books, including A Guerrilla Odyssey: Modernization, Secularism, Democracy and the Fadai Discourse of National Liberation in Iran, 1971-1979 (2010) and A Rebel's Journey: Mostafa Sho'aiyan and Revolutionary Theory in Iran (2019).

Anabasis (an "expedition up from") is the most famous work of the Ancient Greek professional soldier and writer Xenophon. It narrates the expedition of a large army of Greek mercenaries hired by Cyrus the Younger to help him seize the throne of Persia from his brother, Artaxerxes II, in 401 BC. The seven books making up the Anabasis were composed circa 370 BC. Though as an Ancient Greek vocabulary word, ᾰ̓νᾰ́βᾰσῐς means "embarkation", "ascent" or "mounting up", the title Anabasis is rendered in translation as The March Up Country or as The March of the Ten Thousand. The narration of the army's journey across Asia Minor and Mesopotamia is Xenophon's best known work, and "one of the great adventures in human history". Xenophon, in his Hellenica, did not cover the retreat of Cyrus but instead referred the reader to the Anabasis by "Themistogenes of Syracuse"-the tenth-century Suda also describes Anabasis as being the work of Themistogenes, "preserved among the works of Xenophon", in the entry Θεμιστογένεης. (Θεμιστογένης, Συρακούσιος, ἱστορικός. Κύρου ἀνάβασιν, ἥτις ἐν τοῖς Ξενοφῶντος φέρεται καὶ ἄλλα τινὰ περὶ τῆς ἑαυτοῦ πατρίδος. J.S. Watson in his Remarks on the Authorship of Anabasis refers to the various interpretations of the word "φέρεται", which give rise to different interpretations and different problems.) Aside from these two references, there is no authority for there being a contemporary Anabasis written by "Themistogenes of Syracuse", and indeed no mention of such a person in any other context. The Greek term anabasis referred to an expedition from a coastline into the interior of a country. While the journey of Cyrus is an anabasis from Ionia on the eastern coast of the Aegean Sea, to the interior of Asia Minor and Mesopotamia, most of Xenophon's narrative is taken up with the return march of Xenophon and the Ten Thousand, from the interior of Babylon to the coast of the Black Sea. Socrates makes a cameo appearance, when Xenophon asks whether he ought to accompany the expedition. The short episode demonstrates the reverence of Socrates for the Oracle of Delphi. Xenophon's account of the exploit resounded through Greece, where, two generations later, some surmise, it may have inspired Philip of Macedon to believe that a lean and disciplined Hellene army might be relied upon to defeat a Persian army many times its size. Besides military history, the Anabasis has found use as a tool for the teaching of classical philosophy; the principles of statesmanship and politics exhibited by the army can be seen as exemplifying Socratic philosophy. (wikipedia.org)

Abbott makes reading history easy. Xerxes the Great is the Ahaseurus of the Book of Esther in the Bible. He was also the one whose army was drastically reduced by the famous 300! This is a fascinating insight into the man and life at that time. (JennyF)About the authorJacob Abbott (November 14, 1803 - October 31, 1879) was an American writer of children's books. On November 14, 1803, Abbott was born in Hallowell, Maine to Jacob Abbott II and Betsey Chandler. He attended the Hallowell Academy. Abbott graduated from Bowdoin College in 1820. At some point during his years there, he supposedly added the second "t" to his surname, to avoid being "Jacob Abbot the 3rd" (although one source notes he did not actually begin signing his name with two t's until several years later).Abbott studied at Andover Theological Seminary in 1821, 1822, and 1824. He taught in Portland academy and was tutor in Amherst College during the next year. From 1825 to 1829 Abbott was professor of mathematics and natural philosophy at Amherst College; was licensed to preach by the Hampshire Association in 1826; founded the Mount Vernon School for Young Ladies in Boston in 1829, and was principal of it in 1829-1833; was pastor of Eliot Congregational Church (which he founded), at Roxbury, Massachusetts in 1834-1835; and was, with his brothers, a founder, and in 1843-1851 a principal of Abbott's Institute, and in 1845-1848 of the Mount Vernon School for Boys, in New York City.He was a prolific author, writing juvenile fiction, brief histories, biographies, religious books for the general reader, and a few works in popular science. He wrote 180 books and was a coauthor or editor of 31 more. He died in Farmington, Maine, where he had spent part of his time after 1839, and where his brother, Samuel Phillips Abbott, founded the Abbott School.His Rollo Books, such as Rollo at Play, Rollo in Europe, etc., are the best known of his writings, having as their chief characters a representative boy and his associates. In them Abbott did for one or two generations of young American readers a service not unlike that performed earlier, in England and America, by the authors of Evenings at Home, The History of Sandford and Merton, and The Parent's Assistant. To follow up his Rollo books, he wrote of Uncle George, using him to teach the young readers about ethics, geography, history, and science. He also wrote 22 volumes of biographical histories and a 10 volume set titled the Franconia Stories. (wikipedia.org)

Abbott is an excellent story teller and historian. Though short, his series on history serves as an excellent primer. (Patrick Trester)About the authorJacob Abbott (November 14, 1803 - October 31, 1879) was an American writer of children's books. On November 14, 1803, Abbott was born in Hallowell, Maine to Jacob Abbott II and Betsey Chandler. He attended the Hallowell Academy. Abbott graduated from Bowdoin College in 1820. At some point during his years there, he supposedly added the second "t" to his surname, to avoid being "Jacob Abbot the 3rd" (although one source notes he did not actually begin signing his name with two t's until several years later).Abbott studied at Andover Theological Seminary in 1821, 1822, and 1824. He taught in Portland academy and was tutor in Amherst College during the next year. From 1825 to 1829 Abbott was professor of mathematics and natural philosophy at Amherst College; was licensed to preach by the Hampshire Association in 1826; founded the Mount Vernon School for Young Ladies in Boston in 1829, and was principal of it in 1829-1833; was pastor of Eliot Congregational Church (which he founded), at Roxbury, Massachusetts in 1834-1835; and was, with his brothers, a founder, and in 1843-1851 a principal of Abbott's Institute, and in 1845-1848 of the Mount Vernon School for Boys, in New York City.He was a prolific author, writing juvenile fiction, brief histories, biographies, religious books for the general reader, and a few works in popular science. He wrote 180 books and was a coauthor or editor of 31 more. He died in Farmington, Maine, where he had spent part of his time after 1839, and where his brother, Samuel Phillips Abbott, founded the Abbott School.His Rollo Books, such as Rollo at Play, Rollo in Europe, etc., are the best known of his writings, having as their chief characters a representative boy and his associates. In them Abbott did for one or two generations of young American readers a service not unlike that performed earlier, in England and America, by the authors of Evenings at Home, The History of Sandford and Merton, and The Parent's Assistant. To follow up his Rollo books, he wrote of Uncle George, using him to teach the young readers about ethics, geography, history, and science. He also wrote 22 volumes of biographical histories and a 10 volume set titled the Franconia Stories. (wikipedia.org)

In the inner bosom of my conscience, I sowed the divine seeds of Your goodness. Day and night I tended them; but when they were already sprouting their tender leaves, the scorching sun of my desires and the wind of my restless thoughts of the past and of the future burned their leaves and scattered Your work in me. But, I will not give up, I will sow again and again in the secret soil of my conscience, until Your love bears fruit in me, whether it takes me a lifetime or an infinite chain of lifetimes, I will not give up. I will continue to sow Your blessings in the heart of my conscience, until I find the sacred place where the heat of my desires and the voracity of my thoughts can no longer tread or desecrate. I will continue to sow Your seeds of goodness within my faith and, when there is no room left in the finite field of my individual consciousness that is not saturated with the fruit of Your love, then, in silence, when all sleep, I will continue to sow Your seeds of blessing in the minds of all Your other children. Thus, when the field of consciousness is overflowing with the fruit of Your love, we will realize that You are our only real Eternal and unfathomably blissful Self.

Llena de acontecimientos emocionantes, actores memorables, conflictos sangrientos y florecientes logros culturales, la historia de Irán es un placer en el que sumergirse para cualquier mente curiosa.Desde la prehistoria hasta la moderna República Islámica, Irán siempre ha mantenido su posición predominante en la historia como uno de los países más vibrantes, distintos y diversos del mundo.Situado en Asia occidental, entre el mar Caspio y el golfo Pérsico, las regiones montañosas de los montes Zagros han albergado durante mucho tiempo una civilización cuyo maravilloso desarrollo a lo largo de la historia no tiene parangón.Este libro trata de explorar la rica historia de Irán, desde los primeros pueblos iraníes hasta la creación del moderno Estado-nación que conocemos hoy. Analiza la transformación de los habitantes de la región, desde una sociedad primitiva hasta una superpotencia mundial, pasando por un país centrado en fuertes principios y creencias religiosas.He aquí solo una pequeña parte de lo que descubrirá en este libro:Descripciones detalladas de la demografía, cultura y geografía física y política de IránHistoria de las primeras civilizaciones iraníes anteriores al año 1000 a. C.Una mirada en profundidad al ascenso y caída de diferentes dinastías poderosas en la Antigüedad y la Alta Edad MediaUn recorrido por la dominación árabe musulmana y el surgimiento del islam como fe prominenteLa era de los distintos imperios hasta principios de la Edad ModernaLas monarquías Qajar y Pahlaví y el nacimiento del Estado-nación iraníEl triunfo de la Revolución Islámica bajo Ruhollah JomeiniY mucho, ¡mucho más!

Embark on a comprehensive exploration of how college-level history textbooks depict Iran and Iranians in the narrative of Western Civilization's origins. This qualitative case study critically examines eleven widely used Western Civilization history textbooks, unveiling patterns of omission, misrepresentation, and marginalization. Rooted in decolonization, critical pedagogy, and the Western Civilization History dilemma, the research delves into five key themes, providing insights into the terminology, origins, and connections between Iran and the Western narrative. An essential read for those seeking to understand and address the complex dynamics within historical education.

Wenn der Geist in völliger Stille ist, ist er gedämpft, wenn der Geist gedämpft ist, ist das Ego abwesend, wenn das Ego abwesend ist, ist man eins mit dem, was man ist, und wenn man eins mit dem ist, was man ist, gibt es eine tiefe Erfahrung mit dem Wirklichen und Wesentlichen. Tief zu meditieren bedeutet, kontinuierlich das Gelübde der Enthaltung vom Bösen und der Vereinigung mit dem Guten zu praktizieren; es ist ein ständiger Prozess, denn das Böse oder die geistige Illusion reproduziert sich selbst, gleichzeitig sowohl innerlich als auch äußerlich. Das Böse ist das geistige Selbst, das der dreifachen Illusion von Hass, Selbstsucht und Falschheit unterworfen ist, die mit dem unersättlichen Verlangen des Egos nach Macht, Geld und Sex verbunden ist. Wenn dieses Verlangen abgeschnitten wird, löst sich das Ego auf und beeinträchtigt die Seelennatur nicht mehr, so dass es frei von dem falschen Selbst ist. Die Unachtsamkeit des mentalen Selbst wird von der Vermehrung des Bösen ausgenutzt, um sich einzuschleichen und seine Beständigkeit zu erzwingen. Wenn du um Licht meditierst, unternimmst du eine doppelte Anstrengung, einerseits schaltest du alles Licht in deinem inneren Raum aus, andererseits rufst du einen Fremden an, dir ein Licht zu geben, das nicht dein eigenes ist, oder deinen persönlichen Raum zu betreten, um für dich genau das Licht einzuschalten, das du zuvor beschlossen hast, auszuschalten.

If the mind is total silence, it is muffled, if the mind is muffled the ego is absent, if the ego is absent there is unity with what one is, if there is unity with what one is, there is deep experience with what is real and essential. To meditate deeply is to continually practice the vow of abstention from evil and union with good; it is a constant process because evil or mental illusion reproduces itself, simultaneously both internally and externally. Evil is the mental self subjected to the triple illusion of hatred, selfishness and falsehood, associated with the ego's insatiable desire for power, money and sex. When this desire is cut off, the ego dissolves and does not interfere with the nature of the soul, thus free from the false self. The inattention of the mental self is taken advantage of by the reproduction of evil to enter internally and force its permanence. If you meditate for light, you make a double effort, on the one hand you turn off all light in your inner room, on the other hand you call upon a stranger to give you a light which is not your own or to enter your personal room to turn on for you the very light which you have previously decided to turn off.

The history of modern Iran has been momentous, precarious, and turbulent. The country's struggle with democracy started in 1906 with the Constitutional Revolution that established Iran's first parliamentary democracy and ended in 1921 with a coup d'état that eventually brought a new monarch to power. Sepahdar: Fathollah Khan Akbar is the biography of a consequential player during this period.By the 1880s, Fathollah Khan Akbar had inherited enormous wealth from his uncle, and had added to it from running the Gilan and Mazandaran customs administrations. He was an important provincial landowner who on several occasions had hosted Mozaffar al-Din Shah. However, as the Constitutional Revolution started to take shape and protests hit home, he became involved in national politics and came out in support of the cause and the Majles. Over his forty-year political career, during which he witnessed the rule of five monarchs, Sepahdar experienced setbacks such as imprisonment and kidnapping, as well as victories such as the 1909 "Triumph of Tehran," which he personally financed while exiled from the city by the shah. Throughout these ups and downs, and while Iran had been divided into zones of Russian and British influence, Sepahdar played all sides while maintaining a strong sense of patriotism and independence. During both his short premierships, he repeatedly defied British authorities when Iran's interests were at risk.This book is for those interested in Iran's political history in the first quarter of the twentieth century. It sets out, in granular detail, the events, obstacles, and characters involved in the struggle to form an independent democracy. And it provides much new information, including how Sepahdar and the future Reza Shah Pahlavi collaborated to achieve a coup that was bloodless. As a bonus, the preface by Goli Akbar Kashani, Sepahdar's granddaughter, is suffused with family stories and memories.

Yogi Mettàtron adds another 4 Noble Truths, thus totaling 8 Noble Truths on the Path. These allow the interaction of the inner force of the Self with the outer nature, including all other beings, perfecting the art of compassion. By the 5th Noble Truth it states that according to the place and time that each human consciousness occupies upon the world, it is its responsibility and power, to prevent the greatest evil from becoming present upon the planet or to allow the greatest good to become present. It defines that every bullet that is fired and kills is possible, because we all souls on the world unconsciously accept it at the same time. A single soul, totally united with God and with perfect love for all, through faith and sincere prayer, can divert and avert a natural catastrophe and even a war. By the 6th Noble Truth it indicates that when there is balance within, opposites rest. This means that when there is perfect equilibrium within, outwardly there is no contradiction or tension between the opposites, harmony dominates over all nature. Duality is subdued. Peace and goodness abound.

The Order that exists in the Totality of relative existence is recreated from instant to instant by a frothy form of Cosmic Unified Consciousness through a constant flow of quantum information. It is what allows atomic sub-particles to flicker through quantum tunnelling, creating uncertainty while maintaining universal coherence. This scale of consciousness has existed since the origin of the cosmos and is the closest thing to our preconception of God. Everything is information and energy, it is what separates us from chaos. It is the software of Creation, a Fifth Force that makes the other four possible: gravity, electromagnetism, electroweak force and electro-strong force. So God, in this physical aspect, or this Quantum Unified Field Consciousness, is an essence of physical and not immaterial existence. So it is always possible to make intelligent contact with it. The very life known on Earth developed its potential consciousness from this form of Cosmic Proto-Mind. The human brain possesses the capacity to communicate, interact and expand on the scale of this universal consciousness.

If we increase the charge of our inner prana, our meditations will be much more intense, and it will be easier for us to enter into the state of emptiness and silence of mind, where it is possible to attract God's blessing and dialogue with Him. Our prayers will contain the same thoughts and words, but they will be recharged with energy and will penetrate space and time and obtain the desired response. Our bodies are nourished by food, water, air and the sun, but it is through the medulla oblongata or "mouth of God" that it receives directly the cosmic energy which is distributed through the subtle channels or nadis throughout the body. Through concentration, breathing, willpower, tension and relaxation it is possible to conduct the prana to the various parts of the body and learn to accumulate it there to recharge those cells.

Does physical education as a social motor purpose correspond to what we understand today as leisure and free time? Over time, educational, industrial and hospital establishments, among other sectors, both public and private, have given Physical Education the meaning of leisure and free time. They have given Physical Education an important place in society, so that nowadays the subject that some years ago was the "filler" in the educational classrooms nowadays brings with it a culture that is lived, sweated and felt as fitness. For this reason, it is now evident in different spaces that the subject in sports clothes is teaching and making known the importance of physical activity in our social body. Now, understanding physical education as a concept of training, discipline and performance is what occupies us and leads us to write these lines.

The body is composed of matter, there is no doubt about that. But as to consciousness, what is its essence: energy, spirit? What we can establish is that consciousness can only be conscious of itself through a physical body, whereas the physical body, if it lacks consciousness, is totally inert. The characteristic of consciousness is that it is latent in all that exists, it is universal, impersonal, all-pervading. The Whole is consciousness and we are part of that ocean. We can infer that when the body dies the individual consciousness is submerged in the universal consciousness. That "I" prior to consciousness is unconditioned, timeless, atemporal, aerospatial, not conscious of Being (because there is no other). What One Is, is always permanent, eternal, unique. What we seek we already are, we only need to understand it in order to realise it. It is about transferring our identity from the physical body to the Infinite, from processing as a transient wave to an absolute wave. Dialogues around the world between Yogi Mettàtron and sincere seekers of truth, through the religion and Buddhism chat rooms and Yahoo Messenger during the years 2002 and 2004.

Mettàtron was born in Puerto Belgrano (Argentina), in a middle class family, with the name of Roberto Guillermo F. Gomes. Since he was a child he listened to the Om and perceived the spiritual eye in the ajna chakra. During his adolescence, at the age of 16, he had a decisive moment for his later spiritual life. He went with some high school friends to see the movie "Brother Sun, Sister Moon" by Franco Zeffirelli and at the very moment when the actor who played the role of St. Francis of Assisi had the vision of God, Yogi's mind went into samadhi. Leaving the theater in a trance-like state, he was drawn to the shore and went to the tip of a breakwater. There his "third eye" spontaneously opened and the night was illuminated. He saw trillions of beings occupying the firmament and all in chorus were saying "Lord of Heaven, save us!". Then he wondered to whom they were speaking thus, and as he thought this his attention was seized by a divine force from on High. Suddenly he knew that he was in front of the Creator, he saw before him a source of intense light, unbearable to see from the front. Surprisingly, he heard a deep and sweet voice that said to him, "Son, you are Spirit".

To know oneself is the central purpose of life. Being a method of perception, the state of mind resulting from the meditative act is a means of knowing oneself. It is not the only one. There are four main states of consciousness: ordinary waking consciousness, dreaming sleep, deep sleep and the meditative state. The first is characterised by the self focused outward, the second by the self focused on inner thoughts, the third by the self free of all perception and the last by the self focused on the self. Only in this fourth state is direct knowledge of the self possible, and the cessation of the division between subject and object seen. Only meditation, or the fourth state of Consciousness, permits perception and direct knowledge of the Self. The Subject observes the Subject. In the other three states, the Subject can only observe objects. The fourth state of consciousness, which occurs during meditation, is scientifically confirmed, since it has its own particular physiology, which differentiates it from the other three states.

This is the last in a three-volume set of the post-Islamic history of Zoroastrians of Yazd. It is based on original historic sources and written in Persian. This book covers the period from the start of Pahlavi dynasty in 1924 to the Islamic Revolution of 1979.This volume covers the period that starts with the rise of Reza Shah and the formation of a secular government. This government relied heavily on the pre-Islamic image of Iran, something which had a direct influence on promoting the social status of Zoroastrians. This volume focuses on the rule of Muhamad Reza Shah and the modernization of Iran, two elements with a profound influence on the lives of Zoroastrians of the Yazd region.The author, Dr. Ali Tashakori is a historian and a history professor at the History Department of Yazd University (Yazd, Iran). He has authored numerous articles and five books prior to this landmark work.

In this informative and well-presented volume, Professor Ivan Sascha Sheehan pulls back the curtain on the regime's propaganda franchise. He reveals the excessive investment of funding, infrastructure, and workforce frantically trying to convince Iranians and the world not to believe their own eyes and ears. After years of trying to ignore the MEK, hoping others would do the same, regime officials now seemingly cannot stop talking about how effectively the MEK's message and organizing efforts are empowering the national uprising. Sheehan's research makes clear that the regime is scared, knowing that there is a blueprint and a competent political organization - run at every level by women - ready to help guide Iran to a legitimate constitutional future when the regime crumbles, just as happened with the Shah.

"As the Commander of U.S. Central Command, General Frank McKenzie oversaw some of the most important - and controversial operations in modern U.S. military history. He had direct operational responsibility for the strikes on Qassem Soleimani and two successive leaders of ISIS, the many months of deterrence operations against Iran and its proxies, and the methodical drawdown in Iraq. He directed the noncombatant evacuation operation in Afghanistan, and our final withdrawal from that tortured country. The Melting Point has three themes. The first one is the importance of the primacy of civilian control of the military. It has become a widely perceived truth that this control has been eroded over the past few years. General McKenzie doesn't believe that to be the case, and he speaks with some authority on the matter arguing that the civ-mil relationship isn't perfect or frictionless, but it doesn't have to be, and probably shouldn't be. It is, however, more durable than many believe, and is supported and embraced by the military to a degree that some critics do not choose to recognize. The second theme is the uniqueness of being a combatant commander. Combatant commanders participate in the development of policy, although as junior partners. They are also responsible for the execution of policy once civilian leaders have formulated their decision, a unique position, and very different than the role of a service chief, or even the Chairman of the Joint Chiefs of Staff. None of these officers are in the chain of command, and they have no ultimate, mortal responsibility or authority for execution. Only the combatant commander stands astride the boundary of decision-making and execution. Finally, the third theme that McKenzie argues is that leaders matter, and the decisions they make have a profound effect on what happens on the battlefield. McKenzie provides an honest assessment of his time in command-describing decisions that were sound, as well as some outcomes he wishes were different. He offers a vivid portrait of leadership in action in one of the most volatile regions of the world"--

How the Islamic Republic has built a sphere of influence in the Middle East - and why it maintains it

The essential meaning of ishr¿q (Persian ¿¿¿¿¿, Arabic: ¿¿¿¿¿¿¿) is "rising", specifically referring to the sunrise, though "illumination" is the more common translation. It has used both Arabic and Persian philosophical texts as means to signify the relation between the ¿apprehending subject¿ (al-maw¿ü al-modrek) and the ¿apprehensible object¿ (al-modrak); beyond philosophical discourse, it is a term used in common discussion. Suhrawardi utilized the ordinariness of the word in order to encompass the all that is mystical along with an array of different kinds of knowledge, including elh¿m, meaning personal inspiration.None of Suhrawardi's works was translated into Latin, so he remained unknown in the Latin West, although his work continued to be studied in the Islamic East. According to Hosein Nasr, Suhrawardi was unknown to the west until he was translated to western languages by contemporary thinkers such as Henry Corbin, and he remains largely unknown even in countries within the Islamic world.Suhrawardi tried to present a new perspective on questions like those of existence.