Parvaneh Faridon a poem by
Forough Farrokhzad
"Another Birth"
Translation, Photomontage, Design and Research by Parvaneh Farid
April 2007
University of Winchester
© Parvaneh Farid, L’Atelier Papillon
www.latelierpapillon.co.uk
Parvaneh.Farid@winchester.ac.uk
papillon@latelierpapillon.co.uk
To view the related art videos please click on the underlined words below:
1- "Another Birth"video work in English (full colour)
2- "Another Birth", video work in English (tinted colour)
3- "Tavalodi Digar" video work in Persian (original language)
4. تحلیل به زبان فارسی
"This is just to say that having seen Parvaneh Photomontage art work I wanted to comment on the degree of professionalism that her work embodies. I think that it is important to stress that aesthetics aside, it is refreshing to see sublime work presented as practice as research. This is important, particularly as she is using the presentation of 'harmony' in an Aristotelian way to reveal her transcultural struggle underpinned by her religious and philosophical belief. Not to have this as an example of good practice from a different, as she put it 'illegitimate cultural' perspective, would be a great shame."
Dr. Olu Taiwo, The University of Winchester
.
Another Birth
-The entire existence of mine is but a dark verse
that while repeating your mantra within
ascends and takes you to the dawn of ever blooming and growth.
-In this verse,
I sigh you,
I sigh…
-In this verse
I graft you to the tree,
submerge you in water
and burnish you with fire.
-Life is perhaps
but a long street,
along which a woman passes by,
day after day,
carrying a shopping basket.
-Life is perhaps
but a rope
that a man hangs himself with off a branch.
-Life is perhaps
but a child
who returns from school.
-Life is perhaps
but lighting a cigarette
during the moments of fatigue between two climaxes,
-or perhaps it is the vague passing by of a pedestrian
who takes his hat off to another
and with a meaningless smile says:
“Good morning”
-Life is perhaps
but that closed moment
when my gaze destroys itself within the pupil of your eyes,
-and in this,
there is a sensation which I would merge with
comprehension of the moon
and the receipt of darkness.
-In a room
that measures up my loneliness,
-my heart, that encompasses a love,
is staring at its naïve excuses for happiness;
-The beauty of the slow death of flowers in a vase,
the sapling that you planted in our garden,
and the songs of canaries that sing as wide as a window.
-Ah…
-This is my share…?
-Is this my share…?
-My share is a piece of sky
that is taken away from me
by hanging a curtain?
-My share is descending an abandoned staircase
and merging with something that is in deterioration and alienation?
-My share is a miserable walk around the garden of memories?
-and to die
in anticipation of hearing a voice that says:
“I love your hands…?”
-I shall plant my hand in the garden.
I shall grow…
I know… I know… I know…
and swallows will lay their egg in the hollow of my inky fingers.
-I shall wear earrings of twin red cherries,
and glue chrysanthemum petals on my nails.
-There is an alleyway
in which those boys
who were in love with me,
with the same untidy hair and thin necks and twig like legs…
are dreaming, still,
of the innocent smiles of a girl
who one night has gone with the wind.
-There is an alleyway,
that my heart has stolen
from my childhood’s memories.
-A journey of a volume along the dimension of time,
that makes the dry line of time pregnant with a volume
-a volume of a conscious image,
that is returning from its reunion with a mirror.
-And that is how someone dies
and someone remains.
-No fisherman would ever find a pearl in a narrow stream
that leads to a shallow lake.
-I know of a small and sad fairy
who lives in an ocean,
playing her heart out
through a bamboo flute,
softly… softly…
-A small and sad fairy
who dies at night with a kiss
and she is born yet again with another
at dawn.
.Introduction
to
An Intuitive Analysis of "Another Birth"
This is an analysis of a contemporary poem, "Another Birth", by Forough Farrokhzad (1935-67), which is aimed to assist the viewers of this photomontage and video work in understanding and following the procedure and the path that has been taken in developing and composing these visual images which are created on the bases of this poem.
I initially became interested in the poetry of this celebrated and iconic figure in the history of Persian women's poetry during my early youth. One reason, amongst many, was the ease in following her pattern of surreal thoughts and receiving a kind of emotional reward as a result. As I familiarised myself more with Forough's work, I established a stronger sense of rapport with her work, and I developed a sense of appreciation for the originality that she had managed to introduce to the language of her poetry.
"Another Birth" was one of Forough's poems that haunted my imagination for a long time. It is a dreamlike, surreal and extremely pictorial poem. Its verses draw images in front of one’s third eye, and as an artist I could not get over these images without making some form of response. As time passed by, I became convinced that I had to illustrate my visual account of this poem in the form of photography/film and Persian calligraphy. In doing that, I realised that by taking Forough’s poetic suggestions literally, a number of surreal images could emerge.
It was not until I started to write and analyse my work alongside this poem that I discovered some hidden mystic spaces around the phrases of this poem, so I began to travel further and further through these unexpected passages which began to open up in front of my eyes. I therefore began to believe that Forough’s promise in “taking you to the dawn of ever blooming and growth” might have been becoming a reality.
Using a poetic format as well as having been exposed to a culture of rich mystic heritage, Forough offers her feelings of a sensual nature together with spiritual discoveries in the same basket. She heavily relies on her intuitions, and the medium of poetry allows her to do that. Her freedom of imagination and boldness in writing which somehow sound abstract and original, demonstrate characteristics of a “...Subjectivity, Personal feeling, Emotion, Magic, Involvement, Associative ways of knowing, Belief and Non-Casual Knowing” nature, as suggested by Gooch (Boyce-Tillman 2005), to a higher degree than most of her contemporaries.
“In a growing movement in the 21st century
the West is trying to heal a rift
that has developed in its intensely rationalistic culture.
Gooch defines this rift in terms of two systems of thought,
both of which co-exist in the human personality.”
(Boyce-Tillman 2005, p8)
“The favoured characteristics of one system (A) are:
• Activity leading to product
• Objectivity
• Impersonal logic
• Thinking and thought
• Detachment
• Discrete categories of knowledge which is based on proof and scientific evidence.” (ibid)
“The other system (B) favours:
• Being
• Subjectivity
• Personal feeling
• Emotion
• Magic
• Involvement
• Associative ways of knowing
• Belief and non-casual knowing” (ibid)
“…We can identify certain individuals as
• Type A
that is, those who are happy acting on logic and scientific reasoning which are part of system A
and others as;
• Type B
and that is those who favour system B, acting intuitively and valuing belief …”
In that respect, one can certainly categorise “Another Birth” by Forough Farrokhzad, as with most poetry, as type B. She allows her intuitive mind to soar across the valleys of her feelings and imagination, and it is through this spiritual journey that she begins to make discoveries which make her endeavours worth the while.
"I have been placed behind a mirror, like a parrot
repeating, only what the Lord of eternity put in my mouth"
(Hafez 1997) (P.F. T)
“Another Birth” could be regarded as an account of a personal journey that Forough has undertaken towards self recognition and discovery of the meaning of her life. The stages of mind and the layers of vision that she goes through appears to make parallel associations with the spiritual valleys of development that form the core structure of Sufism and some other Eastern spiritual schools of thought.
.
To demonstrate these parallel associations, I refer to a letter written by Bahá’u’lláh to a Sufi, Shaykh Muhyi’d-Din, known as “The Seven Valleys”, in the latter part of 19th century. Sufism, as a school of mystical thought, in general and "The Seven Valleys", as a response to this school, in particular are regarded as the ways of knowing as Gooch and Boyce-Tillman refer to as Type B because they clearly demonstrate acting intuitively and valuing belief. (Gooch & Boyce-Tillman 2005)
I initially became interested in the poetry of this celebrated and iconic figure in the history of Persian women's poetry during my early youth. One reason, amongst many, was the ease in following her pattern of surreal thoughts and receiving a kind of emotional reward as a result. As I familiarised myself more with Forough's work, I established a stronger sense of rapport with her work, and I developed a sense of appreciation for the originality that she had managed to introduce to the language of her poetry.
"Another Birth" was one of Forough's poems that haunted my imagination for a long time. It is a dreamlike, surreal and extremely pictorial poem. Its verses draw images in front of one’s third eye, and as an artist I could not get over these images without making some form of response. As time passed by, I became convinced that I had to illustrate my visual account of this poem in the form of photography/film and Persian calligraphy. In doing that, I realised that by taking Forough’s poetic suggestions literally, a number of surreal images could emerge.
It was not until I started to write and analyse my work alongside this poem that I discovered some hidden mystic spaces around the phrases of this poem, so I began to travel further and further through these unexpected passages which began to open up in front of my eyes. I therefore began to believe that Forough’s promise in “taking you to the dawn of ever blooming and growth” might have been becoming a reality.
Using a poetic format as well as having been exposed to a culture of rich mystic heritage, Forough offers her feelings of a sensual nature together with spiritual discoveries in the same basket. She heavily relies on her intuitions, and the medium of poetry allows her to do that. Her freedom of imagination and boldness in writing which somehow sound abstract and original, demonstrate characteristics of a “...Subjectivity, Personal feeling, Emotion, Magic, Involvement, Associative ways of knowing, Belief and Non-Casual Knowing” nature, as suggested by Gooch (Boyce-Tillman 2005), to a higher degree than most of her contemporaries.
I
“In a growing movement in the 21st century
the West is trying to heal a rift
that has developed in its intensely rationalistic culture.
Gooch defines this rift in terms of two systems of thought,
both of which co-exist in the human personality.”
(Boyce-Tillman 2005, p8)
• Activity leading to product
• Objectivity
• Impersonal logic
• Thinking and thought
• Detachment
• Discrete categories of knowledge which is based on proof and scientific evidence.” (ibid)
“The other system (B) favours:
• Being
• Subjectivity
• Personal feeling
• Emotion
• Magic
• Involvement
• Associative ways of knowing
• Belief and non-casual knowing” (ibid)
“…We can identify certain individuals as
• Type A
that is, those who are happy acting on logic and scientific reasoning which are part of system A
and others as;
• Type B
and that is those who favour system B, acting intuitively and valuing belief …”
(ibid)
In that respect, one can certainly categorise “Another Birth” by Forough Farrokhzad, as with most poetry, as type B. She allows her intuitive mind to soar across the valleys of her feelings and imagination, and it is through this spiritual journey that she begins to make discoveries which make her endeavours worth the while.
"I have been placed behind a mirror, like a parrot
repeating, only what the Lord of eternity put in my mouth"
(Hafez 1997) (P.F. T)
.
To demonstrate these parallel associations, I refer to a letter written by Bahá’u’lláh to a Sufi, Shaykh Muhyi’d-Din, known as “The Seven Valleys”, in the latter part of 19th century. Sufism, as a school of mystical thought, in general and "The Seven Valleys", as a response to this school, in particular are regarded as the ways of knowing as Gooch and Boyce-Tillman refer to as Type B because they clearly demonstrate acting intuitively and valuing belief. (Gooch & Boyce-Tillman 2005)
II
“The stages that mark the wayfarer's journey
from the abode of dust to the heavenly homeland
are said to be seven.
Some have called these Seven Valleys, and others, Seven Cities.
And they say that until the wayfarer taketh leave of self,
and traverseth these stages,
he shall never reach to the ocean of nearness and union,
nor drink of the peerless wine."
(Bahá'u'lláh 1986)
from the abode of dust to the heavenly homeland
are said to be seven.
Some have called these Seven Valleys, and others, Seven Cities.
And they say that until the wayfarer taketh leave of self,
and traverseth these stages,
he shall never reach to the ocean of nearness and union,
nor drink of the peerless wine."
(Bahá'u'lláh 1986)
These Seven Valleys are:
1. THE VALLEY OF SEARCH
2. THE VALLEY OF LOVE
3. THE VALLEY OF KNOWLEDGE
4. THE VALLEY OF UNITY
5. THE VALLEY OF CONTENTMENT
6. THE VALLEY OF WONDERMENT
7. THE VALLEY OF TRUE POVERTY and ABSOLUTE NOTHINGNESS
(ibid)
------------------------------------------------------------------------------------
An Analytical Account
of
"Another Birth"
of
"Another Birth"
*
A world of mystery
behind a series
of thought patterns
At a first glance at Forough Farokhzad’s “Another Birth”, the poem seems very much like a documentation of a series of unfocused thought patterns that resembles a chain of unconnected dreams, and occasionally nightmares, which indicates the poet's desire to not necessarily follow a clear direction of thought, or attempt to arrive at any premeditated destination.
By probing beyond the surface of the words and the face value of the suggested scenes of this most theatrical poem, however, a mystical source of imagination may be discovered, and a trace of an emotional, mental and spiritual journey could be detected, through which the soul may discover the purpose of its existence and the mind could detect its destination in life. In describing her thoughts, feelings and visions, Forough seems to imply with the method of "Interpretive Interactionism" (Denzin 1989). She does not hesitate to bring her private world to the surface and share it, generously and openly, with the public. For that reason one feels as if s/he is invited and empowered to interpret her work on the basis of the direct and first hand evidence which is provided by her.
That way she facilitated that my intuition become awaken, and it made me see this poem in a new and astonishing light. As the poem unfolded, a series of stages of a personal development began to emerge.
The opening of “Another Birth” portrays a scene of a sexual nature. In its description, Forough is bold and direct, yet inoffensive and polite; she is descriptive and original, and her lines remain beautiful and romantic, yet honest and truthful to herself as well as to her audience.
By probing beyond the surface of the words and the face value of the suggested scenes of this most theatrical poem, however, a mystical source of imagination may be discovered, and a trace of an emotional, mental and spiritual journey could be detected, through which the soul may discover the purpose of its existence and the mind could detect its destination in life. In describing her thoughts, feelings and visions, Forough seems to imply with the method of "Interpretive Interactionism" (Denzin 1989). She does not hesitate to bring her private world to the surface and share it, generously and openly, with the public. For that reason one feels as if s/he is invited and empowered to interpret her work on the basis of the direct and first hand evidence which is provided by her.
That way she facilitated that my intuition become awaken, and it made me see this poem in a new and astonishing light. As the poem unfolded, a series of stages of a personal development began to emerge.
The opening of “Another Birth” portrays a scene of a sexual nature. In its description, Forough is bold and direct, yet inoffensive and polite; she is descriptive and original, and her lines remain beautiful and romantic, yet honest and truthful to herself as well as to her audience.
I -The entire existence of mine is but a dark versethat while repeating your mantra within
ascends and takes you to the dawn of ever blooming and growth. (F.F)(P.F. T)
Here, when Forough defines herself in a sexual context, she creates a reference to a divine entity by using a religious structure such as; “Verse”. To her, a lovemaking performance is a spiritual concept that is a euphemism for a “Mantra” that leads to a mutual growth for the lovers both.
Right from the beginning, Forough portrays herself as a woman with a spiritual sense of sexuality that although it remains obscured, “Dark Verse”, yet it is functioning, fulfilling and flourishing.
Like the Messiah, she claims to have the ability to take (to save) her lover (disciple) with herself and through a devotional and intimate experience (sacrifice) delivers him (disciple) “to the dawn of ever blooming and growth”, which is a metaphor for spiritual development that the Messiah promises to his disciples (washing away their sins).
To make a spiritual transition take place, Forough suggests the need for a foreign stimulus or a second entity (a soul mate) which acts as a trigger. In other words a sparkle of an epiphany is essential to start a blaze.
This notion reminds us of a theory, known as "Hegelian Dialectic", according to which the two lovers could be identified as “Thesis” (an intellectual proposition) and “Antithesis” (the negation of the thesis). Their love, therefore, could be the emergence of something wonderful and original; a “synthesis”, that is a new proposition and a flourishing phenomenon.
Right from the beginning, Forough portrays herself as a woman with a spiritual sense of sexuality that although it remains obscured, “Dark Verse”, yet it is functioning, fulfilling and flourishing.
Like the Messiah, she claims to have the ability to take (to save) her lover (disciple) with herself and through a devotional and intimate experience (sacrifice) delivers him (disciple) “to the dawn of ever blooming and growth”, which is a metaphor for spiritual development that the Messiah promises to his disciples (washing away their sins).
To make a spiritual transition take place, Forough suggests the need for a foreign stimulus or a second entity (a soul mate) which acts as a trigger. In other words a sparkle of an epiphany is essential to start a blaze.
"... the focus of interpretive research is on those life experiences
that radically alters and shapes
the meanings persons give to themselves and their life projects."
(Denzin 1989 - p14)
that radically alters and shapes
the meanings persons give to themselves and their life projects."
(Denzin 1989 - p14)
This notion reminds us of a theory, known as "Hegelian Dialectic", according to which the two lovers could be identified as “Thesis” (an intellectual proposition) and “Antithesis” (the negation of the thesis). Their love, therefore, could be the emergence of something wonderful and original; a “synthesis”, that is a new proposition and a flourishing phenomenon.
“… according to which the Absolute Reality is progressively manifesting itself dialectically
in the form of thesis, antithesis and synthesis…”
(Hegel 1998)
in the form of thesis, antithesis and synthesis…”
(Hegel 1998)
This notion has often been experienced in the history of mankind in a mystical sense. The story of Rumi and Shams Tabrizi is a well-known example in the world of Sufism. The epiphany of his life occurred when they met, causing Rumi to start his mystical journey of self-development.
“The wise man was searching around the city last night,
carrying a lantern,
chanting that he was fed up
with the company of the devils and the beasts,
chanting that he was in search of a Human
He was assured that ‘one cannot be found around, we have tried’
He made a response: ‘So I desire what cannot be found’”
(Rumi 1976) (P.F. T)
carrying a lantern,
chanting that he was fed up
with the company of the devils and the beasts,
chanting that he was in search of a Human
He was assured that ‘one cannot be found around, we have tried’
He made a response: ‘So I desire what cannot be found’”
(Rumi 1976) (P.F. T)
Along this line Hafez, a Persian mystical philosopher, also points out the importance of a Soul Mate in one's life:
“If I were given a choice of a soul mate
or whatever there is in this world and the one to come
I should take the first and leave all of the heavenly bounties to you”
(Hafez 1997) (P.F. T)
or whatever there is in this world and the one to come
I should take the first and leave all of the heavenly bounties to you”
(Hafez 1997) (P.F. T)
..................................
The story of Frida Kahlo, and Diego Rivera who helped her to develop her talent in painting and to use that medium in expressing her inner emotions, could be another supportive example. Forough’s her own life story and her most significant love affair with Ebrahim Golestaneh, which led to a turning point, or an epiphany (Denzin 1989), in her career, is yet a further evidence.
that it cannot be contained in the material bodies of the lovers.
In order to fully realise their love,
Tristan and Isolde must ultimately transcend life itself’."
Love as a primary element
for existence
Furthermore, Forough establishes that her lover is a primary and intimate cause of her existence, just as the breathing cycle is.
The story of Frida Kahlo, and Diego Rivera who helped her to develop her talent in painting and to use that medium in expressing her inner emotions, could be another supportive example. Forough’s her own life story and her most significant love affair with Ebrahim Golestaneh, which led to a turning point, or an epiphany (Denzin 1989), in her career, is yet a further evidence.
Bill Viola has said: ‘
"Tristan und Isolde is the story of a love so intense and profoundthat it cannot be contained in the material bodies of the lovers.
In order to fully realise their love,
Tristan and Isolde must ultimately transcend life itself’."
(Viola 2005)
*Love as a primary element
for existence
Furthermore, Forough establishes that her lover is a primary and intimate cause of her existence, just as the breathing cycle is.
II -In this verse, I sigh you, I sigh… (F.F)(P.F. T)In this “verse” she sighs “you” (her lover) twice, and that is as often as Seraph blows into his Trumpet:
"[39:68] The Trumpet will be sounded,
when all that are in the heavens and on earth will swoon,
except such as it will please God (to exempt).
Then will a second one be sounded, when, behold,
they will be standing and looking on!
when all that are in the heavens and on earth will swoon,
except such as it will please God (to exempt).
Then will a second one be sounded, when, behold,
they will be standing and looking on!
[39:69] And the Earth will shine with the Glory of its Lord:
The record (of deeds) will be placed (open);
The prophets and the witnesses will be brought forward;
And a just decision pronounced between them;
And they will not be wronged (in the least)."
(Sura 39 - Al-Zumar, Quran, Yusuf Ali 1975)
“Every breath that we inhale,
promotes our living,
and as we exhale,
it refreshes our soul
So, there are two bounties hidden in every breath,
and every breath oblige us to praise God again, and yet again”
(Sa'di 1978) (P.F. T)
The idea of sighing “you” could also refer to sighing your name which invites "you" to an intimate presence. The tempo and repetitive manner of sighing suggests a sexual rhythm that is joyful, and could result in generating a new life both in a physical and spiritual terms. She then concludes her sexual involvement and love affair by saying:
III -In this verse I graft you to the tree, submerge you in water and burnish you with fire. (F.F)(P.F. T)
The analogies that Forough uses here are:
“Tree”; that is a symbol of growth, steadfastness and connection between the earth and the sky (heaven).
“Water”; that is a symbol of purity as well as purifying and also the most significant and needed element for the life to begin and to carry on.
“Fire”; that symbolises passion, pain, ambition and progression as well as purification.
“Love setteth a world aflame at every turn ...”
(Bahá'u'lláh 1986)
(Bahá'u'lláh 1986)
The overall suggestion of this scene, however, is a sexual, and at the same time a spiritual climax.
*
A search for the meaning of life
At this point Forough emerges out of the “Valley of Love” and enters the “Valley of Search”.
It appears that Forough is not necessarily passing through the stages of self-discovery/development as they have been stated by Baha'u'llah in "The Seven Valleys". The reason for that could be found in the texts of "The Seven Valleys" itself.
A search for the meaning of life
At this point Forough emerges out of the “Valley of Love” and enters the “Valley of Search”.
It appears that Forough is not necessarily passing through the stages of self-discovery/development as they have been stated by Baha'u'llah in "The Seven Valleys". The reason for that could be found in the texts of "The Seven Valleys" itself.
"This journeys have no visible ending in the world of time,
but the severed wayfarer...
may cross these seven stages in seven steps,
nay rather in seven breath, nay rather in a single breath,
if God will and desire it..."
(ibid)
but the severed wayfarer...
may cross these seven stages in seven steps,
nay rather in seven breath, nay rather in a single breath,
if God will and desire it..."
(ibid)
Here Baha'u'llah explains that there is no visible border between these valleys. It could, therefore, be understood that the wayfarers can travel through these valleys not only at a different rates, but also in a different order. Furthermore, they could even miss one stage and bridge to the next, or they could regret to an earlier stage at times. Another way to look at this issue is that this journey of development could take a spiral and a never ending rout towards its final stage.
IV -Life is perhaps but a long street,along which a woman passes by day after day,
carrying a shopping basket. (F.F)(P.F. T)
V -Life is perhaps but a rope,that a man hangs himself with off a branch. (F.F)(P.F. T)
VI -Life is perhaps but a child,who returns from school. (F.F)(P.F. T)
VII -Life is perhaps but lighting a cigarette,during the moments of fatigue between two climaxes, (F.F)(P.F. T)
VIII -or perhaps it is the vague passing by of a pedestrianwho takes his hat off to another
and with a meaningless smile says: “Good morning” (F.F)(P.F. T)
In the “Valley of Search”, Forough is after the meaning of life. In finding the object of her quest, she remains open-minded at any cost. She is not worried about getting it wrong. She sacrifices her social position by not responding to those stereotypical answers that may be demanded of her. She is not concerned about not making sophisticated and profound statements that may satisfy or make sense to the elite. Instead, she puts forward a series of unrelated questions and thought patterns that not only indicate her thirst for an answer, but provoke the mind of the listeners/readers... “Life is perhaps…”.
“The true seeker hunteth naught but the object of his quest, ……
Nor shall the seeker reach his goal unless he sacrifice all things.
That is, whatever he hath seen, and heard, and understood,
all must he set at naught,
that he may enter the realm of the spirit,……
On this journey the traveler abideth in every land
and dwelleth in every region.
In every face, he seeketh the beauty of the Friend;
(the answer to her quest)
in every country he looketh for the Beloved
(the answer to her quest).
He joineth every company,
and seeketh fellowship with every soul,
that haply in some mind he may uncover the secret of the Friend, (the answer to her quest)
or in some face he may behold the beauty of the Loved One
(the answer to her quest).”
(Bahá'u'lláh 1986)
Nor shall the seeker reach his goal unless he sacrifice all things.
That is, whatever he hath seen, and heard, and understood,
all must he set at naught,
that he may enter the realm of the spirit,……
On this journey the traveler abideth in every land
and dwelleth in every region.
In every face, he seeketh the beauty of the Friend;
(the answer to her quest)
in every country he looketh for the Beloved
(the answer to her quest).
He joineth every company,
and seeketh fellowship with every soul,
that haply in some mind he may uncover the secret of the Friend, (the answer to her quest)
or in some face he may behold the beauty of the Loved One
(the answer to her quest).”
(Bahá'u'lláh 1986)
Towards the end of this valley, Forough suggests that:
IX -Life is perhaps but that closed momentwhen my gaze destroys itself within the pupil of your eyes, (F.F)(P.F. T)
*
An objective
quest for love
It appears that in search for the answer to her quest, Forough finds herself wondering around the "Valley of Love" and the "Valley of Search" at the same time. She arrives at the "Valley" of "Love" after destroying "sacrificing" whatever she has seen "heard or understood" before. That is of course, if we take “Gaze” as a metaphor for seeing things in a broader sense. This indicates that, she is prepared to be completely receptive and objective in finding the answer to her quest whatever it may be and wherever it may be found.
An objective
quest for love
It appears that in search for the answer to her quest, Forough finds herself wondering around the "Valley of Love" and the "Valley of Search" at the same time. She arrives at the "Valley" of "Love" after destroying "sacrificing" whatever she has seen "heard or understood" before. That is of course, if we take “Gaze” as a metaphor for seeing things in a broader sense. This indicates that, she is prepared to be completely receptive and objective in finding the answer to her quest whatever it may be and wherever it may be found.
“One must judge of search by the standard of the Majnún of love.
It is related that one day they came upon Majnún sifting the dust,
and his tears flowing down.
They said, ‘What doest thou?’
He said, ‘I seek for Laylí.’
It is related that one day they came upon Majnún sifting the dust,
and his tears flowing down.
They said, ‘What doest thou?’
He said, ‘I seek for Laylí.’
They cried, ‘Alas for thee! Laylí is of pure spirit,
and thou seekest her in the dust!’
He said, ‘I seek her everywhere;
haply somewhere I shall find her.’
Yea, although to the wise it be shameful to seek
the Lord of Lords in the dust,
yet this betokeneth intense ardor in searching."
(Bahá'u'lláh 1986)
He said, ‘I seek her everywhere;
haply somewhere I shall find her.’
Yea, although to the wise it be shameful to seek
the Lord of Lords in the dust,
yet this betokeneth intense ardor in searching."
(Bahá'u'lláh 1986)
“Whoso seeketh out a thing with zeal shall find it”
(ibid)
(ibid)
*
A sense of awareness
that follows a search
Here, Forough concludes her search for the meaning of life. She arrives at a sensation that is bright, meaningful and focused, and makes everything else irrelevant and meaningless in comparison; just like looking at the moonlight against the backdrop of a dark night; (Valley of Knowledge, ibid)
X -and in this, there is a sensationwhich I would merge with comprehension of the moon
and the receipt of darkness. (F.F)(P.F. T)
and the receipt of darkness. (F.F)(P.F. T)
As a result, Forough arrives at her loneliness and isolation that is one of the characteristics of the “Valley of Search”;
“and shut the door of friendliness and enmity upon all the people of the earth…”
(Bahá'u'lláh 1986)
(Bahá'u'lláh 1986)
XI -In a room that measures up my loneliness,-my heart, that encompasses a love,
is staring at its naïve excuses for happiness;
-The beauty of the slow death of flowers in a vase,
-the sapling that you planted in our garden,
and the songs of canaries that sing as wide as a window. (F.F)(P.F. T)
is staring at its naïve excuses for happiness;
-The beauty of the slow death of flowers in a vase,
-the sapling that you planted in our garden,
and the songs of canaries that sing as wide as a window. (F.F)(P.F. T)
* On the road to discovery
Despite finding herself imprisoned in a room that is as large as her loneliness, Forough comes to term with the passion of her heart that is not only capable of encompassing a love, but finding any excuse to relate (unite) to everything that happens to be in her surroundings, regardless of their significance. (Valley of Unity, Bahá'u'lláh 1986)
She sees beauty even in “the slow death of flowers”. She sees her lover, “you”, when she looks at “the sapling that you planted in our garden”. She hears “the songs of the canaries that sing as wide as a window”, and a "window" which symbolises a gate, separating her internal and external world of existence. It is through this gate that Forough's internal loneliness begins to relate to her external surroundings before they are both united.
“In this station he pierceth the veils of plurality,
fleeth from the worlds of the flesh,
and ascendeth into the heaven of singleness.…
He steppeth into the sanctuary of the Friend,
and shareth as an intimate the pavilion of the Loved One.
........ ‘all songs are from the King,’
and every melody from Him.
He sitteth on the throne of ‘Say, all is from God,’
......... He looketh on all things with the eye of oneness,
and seeth the brilliant rays of the divine sun shining from the dawning-point of Essence alike on all created things,
and the lights of singleness reflected over all creation.”
(ibid)
fleeth from the worlds of the flesh,
and ascendeth into the heaven of singleness.…
He steppeth into the sanctuary of the Friend,
and shareth as an intimate the pavilion of the Loved One.
........ ‘all songs are from the King,’
and every melody from Him.
He sitteth on the throne of ‘Say, all is from God,’
......... He looketh on all things with the eye of oneness,
and seeth the brilliant rays of the divine sun shining from the dawning-point of Essence alike on all created things,
and the lights of singleness reflected over all creation.”
(ibid)
*
"A ladder's hight is too modest
for my ascension" (F.F) (P.F. T)
At this point, Forough’s sense of ambition soars and she rebels against the limitations that she may have been subjected to. She tries to break through an invisible threshold, by questioning the legitimacy of her fate and the reality of the obstacles that are put in her way by the controlling social structures and traditions which doubt her will to grow and make her hesitate to trust in her own abilities.
XII -Ah…-This is my share…?
-Is this my share…? (F.F)(P.F. T)
XIII -My share is a piece of sky that is taken away from me by hanging a curtain? (F.F)(P.F. T)
XIV -My share is descending an abandoned staircase and merging with something that is in deterioration and alienation? (F.F)(P.F. T)
XV -My share is a miserable walk around the garden of memories? (F.F)(P.F. T)
XVI -And to die in anticipation of hearing a voice that says:“I love your hands…?” (F.F)(P.F. T)
*
Is Forough challenging her fate
or becoming its victim?
Here we should look at the way that Persian language works, in order to have a better understanding of Forough’s encounters. Persian is pitch tone language. The intonation, stresses and the way that phrases are articulated, therefore, has a bearing on the meaning.
In its original language, the above section of this poem is not marked with any question marks. Looking at Forough’s original handwriting of this poem shows that, as it happens, she was not in the habit of using question marks nor full stops in her writing. Listening to the recorded version of this poem by Forough, however, a questioning tone is clearly heard. In my translation, therefore, I have taken notice of this finding. Furthermore, putting this passage in the context of the poem confirms the accuracy of this finding which will become more clear later on in this analysis.
All of Forough's questions here intelligently designed to generate some unspoken negative replies. By doing that, Forough releases adrenalin in the system and prepares the listeners/readers, as well as herself, to take positive actions. This suggestion is clearly demonstrated during the next passage of this poem:
XVII -I shall plant my hand in the garden.I shall grow…
I know… I know… I know…
and swallows will lay their eggs in the hollow of my inky fingers. (F.F)(P.F. T)
*
Courageous & Innovative descriptions
Forough is courageous and innovative in the use of the language, symbolism and metaphors. The phrases: "planting hands in the garden" is an example of her original method in describing conceptual notions in an original and effective manner. A method which could claim a pioneering position for her in the modern Persian poetry.
“Planting hands in the garden” and portraying “the inky fingers” which become a nest for “the swallows to lay their eggs” are examples of the use of this method. When Forough wrote this poem, the idea of “planting hands in the garden” was a surreal and disturbing way of saying “I shall role up my sleeves and do something about it”. Despite the rage of protest by the intellectuals and conservatives of time, Forough's style of expression has since became a model for imitation by her succeeding poets.
Through the use of this method, Forough establishes the fact that only by taking personal actions (getting her hands to work) she will grow, and her growth will facilitate a new life (egg) and a new beginning. In other words, she creates a platform, from which she can be in charge of her own destiny.
Following the profound vision of the above section, Forough seems as if she is suddenly regresses to a childlike character. In a way, she becomes frightened of the responsibilities that her declaration could put on her shoulders. Therefore, she heads for a diversion and she takes refuge in the following girlish ideas which undermines her earlier strong position. This could be just a manoeuvre to escape to her comfort zone, for a while, and give a way to the patriarchal social traditions and demands.
Courageous & Innovative descriptions
Forough is courageous and innovative in the use of the language, symbolism and metaphors. The phrases: "planting hands in the garden" is an example of her original method in describing conceptual notions in an original and effective manner. A method which could claim a pioneering position for her in the modern Persian poetry.
“Planting hands in the garden” and portraying “the inky fingers” which become a nest for “the swallows to lay their eggs” are examples of the use of this method. When Forough wrote this poem, the idea of “planting hands in the garden” was a surreal and disturbing way of saying “I shall role up my sleeves and do something about it”. Despite the rage of protest by the intellectuals and conservatives of time, Forough's style of expression has since became a model for imitation by her succeeding poets.
Through the use of this method, Forough establishes the fact that only by taking personal actions (getting her hands to work) she will grow, and her growth will facilitate a new life (egg) and a new beginning. In other words, she creates a platform, from which she can be in charge of her own destiny.
Following the profound vision of the above section, Forough seems as if she is suddenly regresses to a childlike character. In a way, she becomes frightened of the responsibilities that her declaration could put on her shoulders. Therefore, she heads for a diversion and she takes refuge in the following girlish ideas which undermines her earlier strong position. This could be just a manoeuvre to escape to her comfort zone, for a while, and give a way to the patriarchal social traditions and demands.
XVIII -I shall wear earrings of twin red cherries,and glue chrysanthemum petals on my nails. (F.F)(P.F. T)
From there, Forough travels further into her past and portrays a flashback scenario, both in time and place.
She says:
XIX (a) -There is an alleyway in whichthose boys who were in love with me,
with the same untidy hair,
thin necks and twig like legs… (F.F)(P.F. T)
XIX(b) - …are dreaming still, of the innocent smiles of a girl
who one night has gone...
with the wind. (F.F)(P.F. T)
XX -There is an alleyway that my heart has stolenfrom my childhood’s memories. (F.F)(P.F. T)
*
Is this the beginning
of a "Rebirth"?
Regression to her past and to her childhood's “alleyway” bring Forough back on her path, and make her aware of the dimensions of her authentic identity within the axes of her aims and objectives in life. Hence, she announces her transformation from being a naive and innocent girl to a mature and alert woman. “… a girl who, one night, has gone with the wind …” (P.F.T)
By becoming aware of her authentic identity, Forough manages to break through the threshold of the social conventions. By learning to read between the lines, she begins to close the old chapters of her life and open the new ones. This is perhaps the beginning of her self-recognition, self-acceptance and the establishment of her independence. This is perhaps, the moment that she finds her co-ordinances within the entire universe. This is perhaps the sound of her footsteps entering “The
XXI -A journey of a "volume#" along the dimension of time,that makes the dry line of time pregnant with a "volume##". (F.F)(P.F. T)
XXII -A "volume###" of a conscious image,that is returning from its reunion with a mirror. (F.F)(P.F. T)
*
"Ask the mirror
who your redeemer is" (F.F) (P.F. T)
By “A journey of a volume# along the dimension of time”, Forough is referring to her quest in life as a wayfarer. It is during this journey that the volume#, meaning the wayfarer, manages to fertilise her life (the dry line of time) with experiences and new understandings (makes the dry line of time pregnant with a volume##). Then this repertoire of understanding (volume##) helps the wayfarer to identify and unite with her authentic self (volume###) (reunion with a mirror), which is the final destination of the wayfarer’s journey. This is perhaps a turning point on the road to development which is taken by the wayfarer.
Here, Forough is using the term "Volume" three times, but to my understanding she is giving this term (Volume) three different attributes and charges. To make that point more clear, I have written them here in three different colours; "volume#" which represents the wayfarer, "volume##" that referrs to the dept of understanding, and enrichment of the wayfarer's experiences in life, and finally "volume###" which indicated the authentic identity of the wayfarer.
As the result of this understanding this verse of the poem, therefore, could be rewritten in the following form:
-A journey of a wayfarer (volume#) along the dimension of time, that makes the emptiness of her life (the dry line of time) enriched (pregnant) with experiences and understandings (a volume##),
-A wayfarer (volume#) who gets in touch with her authentic being (of a conscious image), is now becoming united with her/his reality and authentic self (volume###) (that is returning from its reunion with a mirror).
This section of this poem, yet again reminds us of "Hegelian Dialect" (Hegel 1998). In this scenario, prior to arriving at its final stage, (volume#) acts as "thesis". As the result of being exposed to "antithesis" which is the life physical and spiritual experiences (volume##), a "synthesis" is born which is the wayfarer's authentic spiritual identity (volume###).
*
Does this resemble
the story of "Simorgh"?
This tale of self-discovery reminds us of the story of “Simorgh” or “The Conference of the Birds", from "Mantiqu't-Ta'ir” (Attar 1985). The story is about a flock of birds that starts a journey to find the “Master of all Birds” or the “Divine Bird”; “Simorgh”. Despite various obstacles, most of them are determined to travel across many lands.
Every time they face a problem, however, a few birds are demoralised and stay behind. The remaining birds finally reach to the end of their journey. After pondering upon their own state, they realise that their flock, which now consists of thirty birds, is reflecting the attributes of "Simorgh"*. They realise that all those hardships that they were subjected to during their journey have caused them to lose their infirm members (characters) of their flock (their beings), so that the pure ones could arrive at the presence of "Simorgh", where finding themselves mirroring His majesty and attributes. They realise, then, that "Simorgh" or the "Divine Bird" exists nowhere but within them.
"...they became aware that Simorgh was there with them,
...and in the reflection of each others' faces
these thirty birds (si-morgh) of the outer world,
contemplated the face of the Simorgh of the inner world.
This so astonished them that they did not know
if they were still themselves
or if they had become the Simorgh.
At last,
in a state of contemplation,
they realised that they were the Simorgh
and that the Simorgh was the thirty birds."
(Attar 1985, p. 131-132)
...and in the reflection of each others' faces
these thirty birds (si-morgh) of the outer world,
contemplated the face of the Simorgh of the inner world.
This so astonished them that they did not know
if they were still themselves
or if they had become the Simorgh.
At last,
in a state of contemplation,
they realised that they were the Simorgh
and that the Simorgh was the thirty birds."
(Attar 1985, p. 131-132)
*Understanding the double meaning of "Simorgh" in the Persian language, could clarify the reason for which Attar has chosen that name. The name "Simorgh" consists of two separate words; that is "Si", meaning thirty and "Morgh", meaning bird(s). In other words, "Si-Morgh" on the one hand means "Thirty Birds" and on the other, refers to “Master of all Birds” or “the Divine Bird”.
Along the same line of mystical notion of becoming united with our supreme being, Baha'u'llah says:
“And when thou hast attained this highest station
and come to this mightiest plane,
then shalt thou gaze on the Beloved,
and forget all else.
The Beloved shineth on gate and wall Without a veil,
O men of vision.
Now hast thou abandoned the drop of life
and come to the sea of the Life-Bestower.
This is the goal thou didst ask for;
if it be God's will, thou wilt gain it.
In this city,
even the veils of light are split asunder and vanish away.
"His beauty hath no veiling save light,
His face no covering save revelation."
How strange that while the Beloved is visible as the sun,
yet the heedless still hunt after tinsel and base metal.
Yea, the intensity of His revelation hath covered Him,
and the fullness of His shining forth hath hidden Him.
But alas, He hath come to the town of the blind!
In this Valley, the wayfarer leaveth behind him the stages of the "oneness of Being
and Manifestation" and reacheth a oneness that is sanctified above these two stations.
Ecstasy alone can encompass this theme,
not utterance nor argument;
and whosoever hath dwelt at this stage of the journey,
or caught a breath from this garden land,
knoweth whereof We speak.”
(Bahá'u'lláh 1986)
XXIII -And that is how someone dies and someone remains. (F.F)(P.F. T)*
Who is dying?
& Who will remain?
Does the above verse refer to a part of Forough which is dying, while another part of her carries on living? If that is the case, which part is dying and which part is living? Is it by its death that one part gives way so that the other can grow stronger? Is it her conscious mind which is dying while her subconscious is reaching a turning point? Is it her authentic self which is emerging out of her fading ego? Is she referring to her body that would die in 1967, while her poetry would carry her thoughts through to the future? After all Forough says in another poem: “Only the voice lives on...” (P.F. T).
Perhaps this is the moment of “Another Birth”.
*
Drawing from Sigmund Freud
Sigmund Freud has established a landmark across the Western world in understanding human behaviour. Debating on his theory is not the purpose of this paper; however, the basis of his theory can offer an anchor point to this discourse. Freud (2001) talks about three separate entities influencing human behaviour: "the Id" (the subconscious mind that is responsible for emotional impulses); "the Ego" (mostly conscious); and "the Superego" (the part of the personality that is influenced by one’s conviction to a set of moral and cultural values that is responsible for rational mind and insight). "The Id" and "the Superego" could get into conflicting situations throughout life, and "the Ego" acts as a negotiator or mediator between them.
*
Finding a balance between
"the Ego" and "the Superego"
"The Ego", therefore, can be trained to become more aware of the motives behind the impulses of "the Id", and learn to use "the Id’s" emotional energy as fuel for its development. "The Ego" is also responsible for filtering, prioritising and identifying the rational aims and objectives suggested by "the Superego". Ultimately, it is "the Ego’s" responsibility to liaise between "the Id" and "the Superego" in order to achieve a higher standard of character.
This notion of pick and choose or finding the right balance, requires a degree of sacrifice and endeavour, and it appears that in Forough’s poem this notion is portrayed as “that is how someone (the Id) dies and someone (Superego) remains”, which is a direct reference to Sufism’s ideology of life and death.
*
Is there any similarity between
the Freudian theory
and the one of Sufism?
Despite the apparent differences between the Freudian theory and the core belief of Sufism, there is a similar foundation for them both. In Freudian theory, as it was mentioned earlier, the impulses of "the Id" are used as an energy source for the progress of "the Ego", which endeavours to respond to the moral and cultural objectives that are set by "the Superego". In Sufism, on the other hand, the mechanism of taming one’s impulses (the Id) through which a higher end is achieved, is referred to as “death or sacrifice”. For example, when an egg is destroyed, it is to give birth to a chicken that has the potential for enjoying life at a higher level of existence. In Sufism, therefore, through sacrificing the desires of a selfish nature (the Id) one’s character (the Ego) can make further progress on the road to unity with God (the Superego).
Along the line of the same notion Hafez, a Persian philosopher/poet says:
“O Hafez, you are your own veil of obstruction, move away”
(Hafez 1997) (P.F. T)
(Hafez 1997) (P.F. T)
*
Dying from self
This verse of Forough’s poem, “that is how someone dies and someone remains”, could be the sign of her approaching the “Valley of True Poverty” and living in God, as Bahá’u’lláh refers to:
“This station is the dying from self and the living in God
(the wayfarer’s goal and destiny),
the being poor in self and rich in the Desired One ...”
(Bahá'u'lláh 1986)
(the wayfarer’s goal and destiny),
the being poor in self and rich in the Desired One ...”
(Bahá'u'lláh 1986)
He continues:
“Now hast thou abandoned the drop of life
and come to the sea of the Life-Bestower.
This is the goal thou didst ask for;
if it be God's will, thou wilt gain it.”
(ibid)
and come to the sea of the Life-Bestower.
This is the goal thou didst ask for;
if it be God's will, thou wilt gain it.”
(ibid)
*
You cannot find something
where it does not exist
Furthermore, Forough points out that:
XXIV -No fisherman would ever find a pearlin a narrow stream that leads to a shallow lake. (F.F)(P.F. T)
Through this verse, Forough is pointing out the importance of logical mind (the Ego) and the fact that it should be activated in order to become wise and assertive in directing the subconscious mind (the Id) towards a higher level of wisdom and understanding (the Superego)
“O Brother! Not every sea hath pearls;
not every branch will flower,
nor will the nightingale sing thereon.
Then, ere the nightingale of the mystic paradise repair to the garden of God,
and the rays of the heavenly morning return to the Sun of Truth-
-make thou an effort,
that haply in this dustheap of the mortal world
thou mayest catch a fragrance from the everlasting garden,
and live forever in the shadow of the peoples of this city.
And when thou hast attained this highest station
and come to this mightiest plane,
then shalt thou gaze on the Beloved, and forget all else.”
(Bahá'u'lláh 1986)
*not every branch will flower,
nor will the nightingale sing thereon.
Then, ere the nightingale of the mystic paradise repair to the garden of God,
and the rays of the heavenly morning return to the Sun of Truth-
-make thou an effort,
that haply in this dustheap of the mortal world
thou mayest catch a fragrance from the everlasting garden,
and live forever in the shadow of the peoples of this city.
And when thou hast attained this highest station
and come to this mightiest plane,
then shalt thou gaze on the Beloved, and forget all else.”
(Bahá'u'lláh 1986)
Living in God
Here Forough is continuing to travel across “The Valley of True Poverty and Absolute Nothingness”. (Bahá'u'lláh 1986)
“This station is the dying from self and the living in God,
the being poor in self and rich in the Desired One.
Poverty as here referred to signifieth being poor in the things of the created world,
rich in the things of God's world.
For when the true lover and devoted friend reacheth to the presence of the Beloved,
the sparkling beauty of the Loved One
and the fire of the lover's heart will kindle a blaze
and burn away all veils and wrappings.
Yea, all he hath, from heart to skin, will be set aflame,
so that nothing will remain save the Friend.
the being poor in self and rich in the Desired One.
Poverty as here referred to signifieth being poor in the things of the created world,
rich in the things of God's world.
For when the true lover and devoted friend reacheth to the presence of the Beloved,
the sparkling beauty of the Loved One
and the fire of the lover's heart will kindle a blaze
and burn away all veils and wrappings.
Yea, all he hath, from heart to skin, will be set aflame,
so that nothing will remain save the Friend.
When the qualities of the Ancient of Days stood revealed,
Then the qualities of earthly things did Moses burn away.
He who hath attained this station is sanctified from all that pertaineth to the world.
Wherefore,
if those who have come to the sea of His presence
are found to possess none of the limited things of this perishable world,
whether it be outer wealth or personal opinions, it mattereth not.
For whatever the creatures have is limited by their own limits,
and whatever the True One hath is sanctified therefrom;
this utterance must be deeply pondered
that its purport may be clear."
(ibid)
Then the qualities of earthly things did Moses burn away.
He who hath attained this station is sanctified from all that pertaineth to the world.
Wherefore,
if those who have come to the sea of His presence
are found to possess none of the limited things of this perishable world,
whether it be outer wealth or personal opinions, it mattereth not.
For whatever the creatures have is limited by their own limits,
and whatever the True One hath is sanctified therefrom;
this utterance must be deeply pondered
that its purport may be clear."
(ibid)
XXV -I know of a small and sad fairy who lives in an ocean,
playing her heart out through a bamboo flute,
softly… softly…
-A small and sad fairy who dies at night with a kiss
and she is born yet again with another at dawn. (F.F)(P.F. T)
The fairy within
We can assume that the “small and sad fairy” is no one but Forough’s “Id”, the little girl who lives within her (her subconscious mind) that plays her heart’s desires out “softly, softly through a bamboo flute”. This “small and sad fairy dies at night with a kiss and she is born yet again with another at dawn”.
“small and sad fairy” who, according to Bahá’u’lláh, after passing through the valleys of self-discipline has now arrived at the last valley; “dying from self and the living in God”, and the kisser is, perhaps, nobody but Forough's own "Ego", that tries to make a balance between her "Id" and her "Superego" by suppressing her desires according to cultural conventions, as Freud’s theory would suggest.
“This station is the dying from self and the living in God,
the being poor in self and rich in the Desired One……
This is the plane whereon the vestiges of all things
(Kullu Shay') are destroyed in the traveler,
and on the horizon of eternity the Divine Face riseth out of the darkness,
and the meaning of "All on the earth shall pass away,
but the face of thy Lord...." is made manifest.”
(ibid)
the being poor in self and rich in the Desired One……
This is the plane whereon the vestiges of all things
(Kullu Shay') are destroyed in the traveler,
and on the horizon of eternity the Divine Face riseth out of the darkness,
and the meaning of "All on the earth shall pass away,
but the face of thy Lord...." is made manifest.”
(ibid)
*
And life goes on...
In this verse of her poem, Forough uses the “present tense” that indicates that a self-developmental journey is an ongoing business and a gradual build up similar to the spiral methodology of “Investigating, Making and Reflection” which could be thought as if it is augmented from the “Seven Valleys” explained by Bahá’u’lláh:
“These journeys have no visible ending in the world of time,
but the severed wayfarer-
-if invisible confirmation descend upon him
and the Guardian of the Cause assist him-
-may cross these seven stages in seven steps,
nay rather in seven breaths,
nay rather in a single breath,
if God will and desire it.
And this is of ‘His grace on such of His servants as He pleaseth.’”
(ibid)
but the severed wayfarer-
-if invisible confirmation descend upon him
and the Guardian of the Cause assist him-
-may cross these seven stages in seven steps,
nay rather in seven breaths,
nay rather in a single breath,
if God will and desire it.
And this is of ‘His grace on such of His servants as He pleaseth.’”
(ibid)
------------------------------------------------------------------------------------
Methodology
The methodology that I have applied to this work is based on:
1. “Practice as Research” (Trimingham, 2000), "Spiral method of Planning, Making & Reflection"
2. "Subjugated Ways of Knowing”, (Boyce-Tillman 2005)
3. "Interpretive Interactionism”, (Denzin 1989)
4. "Autoethnography "
"Bourdieu holds that through the business of everyday life
people learn and construct models of how the world is,
of how the world ought to be,
the human nature, of cosmology.
These models do not simply fulfill purely theoretical or cognitive functions;
they are about doing,
as much as they are about things
people learn and construct models of how the world is,
of how the world ought to be,
the human nature, of cosmology.
These models do not simply fulfill purely theoretical or cognitive functions;
they are about doing,
as much as they are about things
1. it is located in time and space
2. it is most often guided by tacit understanding instead of rational decisions,
3. it has purpose and strategies for accomplishing its goal."
3. it has purpose and strategies for accomplishing its goal."
(Tieney & Lincoln 1997 - p10)
My Path in Illustrating "Another Birth"
Orientation:- I initially familiarised myself with Forough Farokhzad’s poetry by reading it in its original language, Persian. I also listened to recordings of Forough's own voice , reading this poem and being interviewed. I observed this particular poem in Forough’s handwriting as well, perchance I could read something between the lines.
(12 F.F) "-Ah…
-This is my share…?
-Is this my share…?..."
as it was discussed in the body of this essay, should be read and understood as a set of questions rather than statements. This small difference makes a significant change to the destination of this poem and creates a u-turn in the direction of its understanding, leading to a different realisation of Forough’s own character (Practice as Research - Trimingham 2000).
As mentioned earlier, Persian is a tonal language and reading this section of the poem as a statement would give a passive and fatalistic impression about the intention of the poet. Reading this section as a set of questions, however, would suggest Forough's awareness of the obstacles and challenges in her path as well as her determination to overcome them.
- This project examines Persian poetry in an intimate way. It questions a piece of poetry that is written by a woman, about women (Hatcher & Hemmat 2002), (Forough Farrokhzad 1989 & 1992). It examines the way that Forough regards her life as a journey through which her sexual, social and spiritual identities are formed and challenged by internal and external cultural forces (Bahá’u’lláh 1986, Ruth 1981). A challenge that, as a Persian woman who lives in the west, I can identify with, in particular when my social and political identity is questioned (Butler 1990) and manipulated (Boyce-Tillman 2005) by by mother country as well as my host.
I translated this poem from Persian to English before reading any other translations. That decision was made to protect myself from being influenced by other translators. In doing that, I have tried to remain as faithful to the literal meaning of the poem as possible, but not at the expense of losing its conceptual meaning.
"Another Birth" is a surreal piece of writing that suggests a range of conceptual visionary images. Translating this poem to another language is a matter of delicacy, because the readers/listeners could attribute the difficulties in comprehension to a weak translation, hence her/his attention be diverted from Forough's intentions. An attempt, therefore, has been made to keep the readers/listeners' attention focused by the use of the medium of photomontage in this visual display, and techniques of poetry reading in its audio performance.
Photography & Photomontage:
The format that I have chosen to illustrate this poem is a combination of photomontage and calligraphy which is designed on the basis of the verses of this poem in its original language. The photographs are original and they have, purposefully, been taken with an Olympus 4 megapixel digital camera. The storyboards have been thought through and drawn for each scene prior to the photo shoot. The photo shoots were repeated many times and the scenes were modified and changed until they reached a satisfactory stage (Planning, Making & Reflection - Trimingham 2000).
The images that are used for photomontage were chosen out of hundreds of shots and they were manipulated, using the digital editing techniques of Adobe Photoshop. The final images consist of many layers of photographs, in some cases over fifty.
Colour Scheme:
The hue, saturation, colour level, contrast and brightness of the images were carefully manipulated and adjusted to match the chosen colour scheme of a common template. The saturation was reduced and the use of a brown overall effect was considered to create a soft and subtle atmosphere.
Visual Composition:
In creating visual scenes I have called upon my cultural heritage which encompasses the works of other visual artists, both western and eastern, whose work is classed as surreal and their subject matter rubs shoulders with my images in this work.
This included the work of artists such as Salvador Dali (Alexa Stace 1994), Frida Kahlo (Emma Dexter 2005), and also the work of the Persian and Indian artists who have illustrated poetry and myths in the past (Stuart Cary Welch 1976, K.E. Sullivan, 1998, Robert Hillenbrand 2000, Basil Gary 1995, Ebadollah Bahari 1997). (Practice as Research - Trimingham 2000)
Modeling:
I have appeared and acted in front of the camera together with my husband wherever the subject matter required. That way I lived the poem through acting and posing (Auto-Ethnography & Interpretive Interactionism). I have tried to dive into the depth of the feelings of this poem, and that helped me to understand the motives which have provoked the poet in describing the scenes of the poem.
“One writes out of one thing only
- one’s own experience.
Everything depends on how relentlessly one forces from this experience the last drop,
sweet or bitter,
it can possibly give.
This is the only real concern of the artist,
to recreate out of the disorder of life that order which is art.”
(James Baldwin, 1990)
In posing and executing self-photography, I have drawn ideas and style from my acting and stage experiences (Parvaneh Farid 1990-2007). I have also looked at performances by artists such as (e.g. Julia Bardsley 2007), as well as studying the work of the American photographer who does self-modeling, Cindy Sherman (1995). (Practice as Research - Trimingham 2000)
Calligraphy Design:
The use of calligraphy design in this illustration work provides reference to the context of the origin of this poem as well as adding to its aesthetic and visual impact. In terms of calligraphy, I benefited from studying the work of the past and present Persian masters of calligraphy, such as Mishkin-Qalam (Mishkin-Qalam 1992) and Rassouli (Rassouli 1990-92). I also drew ideas and inspirations from a lifetime exposure to Persian calligraphy design, and that helped me to develop my own original calligraphy founts and style of writing (Farid 1980-2007). (Practice as Research - Trimingham 2000, Planning, Making & Reflection and Auto-Ethnography)
An example of one of the calligraphy designs:
Farid (2003-08)
ibidAnimation Rhythm of the Art-Video:
The animation of the images are rhythmic; their appearance and disappearance are not only in synchronisation with the narrative of the poem, but also in sympathy with the vocal rhythm of the narrator, the emphasis of key phrases and the significance of the words. The appearance of the calligraphy work also follows this rhythmic pattern. Furthermore, the transition effect of the images, the calligraphy and their timing are worked out in such a way that they reinforce the drama of the narrative.
Sound Effects & Music:
The constant use of sound tracks is avoided and they are only used on two occasions, where they could significantly enhance the atmosphere and the mood of the story.
A soft orchestral piece of music (Farid 1998) is played towards the end of the piece. The dominating instrument is a bamboo flute which makes an association with the narrative of the poem at this point:
(26 F.F) "-I know of a small and sad fairy who lives in an ocean,
playing her heart out through a bamboo flute,
softly… softly…"
(P.F. T)
(P.F. T)
Audio Recording:
The poem is narrated in a dramatic and subjective manner which reflects the mood of the story and its emotion. The voice of the narrator (Farid 2006) has a soft, sensual and at the same time a sad quality with a natural Persian accent which suits the style and the origin of the poem. It is recorded in English as well as in Persian at L'Atelier Papillon (Farid 2006), and was edited with Cubase SX (digital music software).
Exhibition, Video Making, Installation & Publication:
This work, so far, has been prepared in three different formats; exhibition, video-art and a poetry book. It has also got potential for being made into an installation work at some stage.
Exhibition PosterUniversity of Southampton, May 2008
Farid (2003-08)
Exhibition PosterThe Link gallery, Sept-Oct 2008
The University of Winchester
Farid (2003-08)
Exhibition View, Sept-Oct 2008The Link gallery
The University of Winchester
Farid (2003-08)
- Totton College June 2003
- Southampton City Art Gallery 2007
- Turner Sims, The University of Southampton May 2008
- The Link Gallery, The University of Winchester Sept-Oct 2008
- You-Tube 2007
Version 1- "Another Birth"video work in English (full colour)
Version 2- "Another Birth", video work in English (tinted full colour)
Version 3- "Tavalodi Digar" video work in Persian (original language)
- Presentation:
The University of Winchester 2007
- Publication as an Poetry & Art Book
poem, a hard copy of this essay and a copy of its audio-visual recording in DVD format.
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Visual Literature Review
&
Bibliography of the Images
Prior to the completion of my work, I avoided looking at any other related work in order to allow my imagination to arrive at unbiased and original ideas and compositions. It is, however, noticeable that some visual traces/similarities indicate the impact of the cultural heritage that I have been exposed to, and /or a collective intelligence that may exist amongst the artists of different culture and time period. Below are some examples of this, in terms of subject matter, composition or both.
........
I realise that Persian surreal miniature painting (Welch 1976 & Bahari 1997) in illustrating poetry, the style of Dali's surreal painting (Stace 1994), the photography work of Man Ray (Man Ray 1995) and the work of Romanian sculptor; Constantin Brancusi (Shanes 1989) have a tremendous bearing on the creation and structure of my surreal imagination and execution of work.
The other artists that I have been drawn from are Frida Kahlo (Dexter 2005) and Cindy Sherman (Sherman 1995) . These two artists have vastly used their own images in their works. I am also aware of the work of Iranian born photographer/visual artist Shirin Neshat (Neshat 2000) and have noted some similarities between some of her works and mine, in terms of composition and subject matter.
Some Examples of Kinds
- Persian Painting
Persian Painting (Stuart Cary Welch 1976)- Birth
Parvaneh Farid (2003-07)
Frida Kahlo (Emma Dexter 2005)
Salvador Dali (Alexa Stace 1994)
Frida Kahlo (Emma Dexter 2005)
ibid- Soul Mate
Parvaneh Farid (2003-07)
Frida Kahlo (Emma Dexter 2005)
Cindy Sherman (1997)- Emerging from another Element/Being
Parvaneh Farid (2003-07)
Bill Viola (1996) 
Frida Kahlo (Emma Dexter 2005)
Indian Myth & Legends (Sullivan, K. E.1998)
ibid- Street & Woman
Parvaneh Farid (2003-07)
Cindy Sherman (1997)- Gaze
Parvaneh Farid (2003-07)
Bill Viola (2007)
Frida Kahlo (Emma Dexter 2005)
Shirin Neshat (2000)
Man Ray (1995) - Loneliness
Parvaneh Farid (2003-07)
Frida Kahlo (Emma Dexter 2005)
Cindy Sherman (1997)- Pair of Hands as a Symbol
Parvaneh Farid (2003-07)
Shirin Neshat (2000)- Pair of Feet as a Symbol
Parvaneh Farid (2003-07)
Shirin Neshat (2000)- Dependency on a Soul Mate/Lover
Parvaneh Farid (2003-07)
Bill Viola (2005)
Frida Kahlo (Emma Dexter 2005)
Shirin Neshat (2000)- Metaphor of Egg and Hand
Parvaneh Farid (2003-07)
Salvador Dali (Alexa Stace 1994)- Metaphor of Time
Parvaneh Farid (2003-07)
Salvador Dali (Alexa Stace 1994)- Reunion with Oneself
Parvaneh Farid (2003-07)
Cindy Sherman (1997)
ibid
Frida Kahlo (Emma Dexter 2005)
Man Ray (1995)------------------------------------------------------------------------------------
Bibliography
Attar, Farid-Din (1985) The Conference of the Birds (Mantiqu't-Ta'ir), translation from Persian to English by C.S. Nott, London, Melbourne & Henley
- Baldwin, James (1990) Notes of a Native Son, Boston: Beacon
- Bahari, Ebadollah (1997) Bihzad, London, Tauris & Co. Ltd.
- Bahá’u’lláh, Hosain-Ali (1986) The Seven Valleys, translation from Persian to English by Marzieh Gail, USA, Wilmette Illinois
- Boyce-Tillman, June (2005) Ways of Knowing, Unconventional Wisdom, Theologising the Margins, Vo13.3,
- Denzin, Norman K. (1989) Interpretive Interactionism, London, Sage Publications, p 19
- Dexter, Emma (2005) Frida Kahlo, London, Tate Publishing
- Farid, Parvaneh (P.F. T), (2003-08) Another Birth, Translated from Persian, UK, L'Atelier Papillon
- Farrokhzad, Forough (F.F) (1989, 1992) Complete Collection of Forough’s Poetry, Another Birth, Germany, Navid Publication
- Freud, Sigmund (2001) Pioneer of the Mind, New York, Clarion Book
- Gary , Basil (1995) Persian Painting, Switzerland, IRL Imprimeries Reunies Lausanne
- Hafez (1997), edited by Sayeh, Tehran, Karnameh Publishing House, (the verse which is used in this article is translated from Persian by Parvaneh Farid)
- Hegel, G.W.F. (1998) Phenomenology of Spirit, India, Motilal Banarsidass Publisher
- Hillenbrand, Robert (2000) Persian Painting, London, I.B. Tauris & Co Ltd.
- Man Ray, Juliet (1995) Man Ray, London, Sotheby's
- Mishkin-Qalam, Mirza Husain (1992) Mishkin-Qalam XIX Century Artist & Caligrapher, Germany, Reyhani
- Neshat, Shirin (2000) Exhibition, London, Serpentine Gallery
- Rassouli, Jalil (1990, second print 1992) The Soul of The Soul, Tehran, Negar Books
- Rumi, Jalaledin Mohamad (1976) Ghazaliat Shams Tabrizi, Iran, Safiali Shah Publishing, (the verse which is used in this article is translated from Persian by Parvaneh Farid)
- Sa'di, Shaikh Moslehadin (1978) Koliat Saedi, Iran, Mir Khani, (the verse which is used in this article is translated from Persian by Parvaneh Farid)
- Shanes, Eric (1989) Brancusi, New York, Abbeville Press
- Sherman Cindy (1995) Cindy Sherman, USA, Schirmer Art Books
- Stace, Alexa (1994) The Life and Works of Dali, UK, Parragon Book Service Ltd
- Sullivan, K. E. (1998) Indian Myth & Legends, London, Brockhampton Press
- Tieney, William G. & Lincoln, Yvonna S. Editors (1997) Representation and the Text Re-Framing the Narrative Voice, New York, State University of New York Press
- Viola, Bill (1996) The Crossing, (2005) Love/Death, (2007) a projected video, USA, Google
- Welch, Stuart Cary (1976) Persian Painting, N.Y. George Braziller
- Yusuf Ali, Abdullah (1975) The Holy Quran, London. The Islamic Foundation
1 comment:
I very much enjoyed this and the video
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