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UNE 2012 V OL 4, N O 2 Sustainability literature and a comparison of two poets (Gheysar Amin Poor & Mahmood Darvish) Ali Chelongar 14
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Abstract The present paper is a brief discussion about resistance literature and about the great poets who have left behind notable literary works of this field. This research is about Mahmood Darvish from palestin and Gheisar AminPoor from Iran. In this article, written works of these poets on sustainability literature are to be compared and analyzed Especially "the poetic ode of the earth" by Mahmood Darvish and a "poem for the war" by Gheysar AminPoor. The major attention in the works of these two poets is to encourage sustainability, self sacrifice, martyrdom, and to warn the free consciences. Keywords : Sustainability literature, comparison, self sacrifice, Martyrdom, Palestine, war. Introduction: Ponderation and investigation in the fields of poem and resistance and explanation of its different dimensions by using of the alert art language (especially in literature) is one the undeniable necessities that sorrily up to the present time as much as it is worthly has not been paid attention to by the artists and writers. The serious strivement in noticing the poem and resistance literature, the presentation of an exact and ascendable definition, the explanation of its authorship and analysis and pathology of this sort of literature, is one of the necessities that without regard it, it can cause un finable harm to the present generation of today and that of the tomorrow can be accompanied. If today if we by using of art tools and the alert art language especially In field of poem and story) we are not decided to portrait war epics and registration of the everlasting moment of the holy defence, without any doubt, the main part of national identification and our historical one will be forgotten. Because of this it is necessary for the writers that thence by serious tries they notice this affair so as the rightness of the eight years defence of Iranian nation will not be neglected or denied in the mind of future asking fellows. The resistance literature always to the weak of the world has taught the courage and braveness of saying no to the colonial and diabolic powers. And we are standing so as we teach humans the freedom and freedom seeking are the rare gems that sometimes they are gotten by sacrificing human’s life and we are standing and we have become story in the ovens of war so as our children in tomorrow of history live freely and proudly,. And by the night light of belief, set fire to the camps of disbelief and darkness and vice in the world. Resistant literature has root in karbala and Ashorao the resistance literature in our culture originates from the gem and nature of Shie culture. In Islam, imam Hussein (peace of god be upon him) is a symbol of resistance against tyranny disbelief, ungodliness and wrong. Ashora and Karbala are mysteries for all ages and all generations. Thus, the resistance literature must have also root in Karbala and Ashora. Because of this, if in the history of Islamic revolution didn’t happen, again the poets by inspiration of epics of Karbala and self sacrificing of Imam Hussein and his companions on the day of ashore. They poetized in this way that during eight years of the holy war and after that time they have done so because the poet of revolution, is an artist who has duty and aims. The literature of
1- Ph.d student of Persian language and literature , University of Isfahan. 2- Assistant Professor of Persian language and literature, University of Isfahan. ijcrb.webs.com I NTERDISCIPLINARY J OURNAL O F C ONTEMPORARY R ESEARCH I N B USINESS
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UNE 2012 V OL 4, N O 2 revolution is a seedling that it has root in the heavens, the Gnostic fruit and loving discovery and observance. The resistance literature is a mirror of truth and source of in sight. The resistance poem is a poem with two wing, justice and freedom and guard of thinking and aims with affection and fantasy. But necessarily it is not captive of mere fantasy. It is beautiful but it is not philosophy of art for art. The resistance poet wants beauty in the service of human duty. Due to this reason, the epics of holy defence in acceleration to the currency of epics and tendency to aims in our literature, has had un deniable role.
One cannot ignore this reality that we in the age of information explosion, or in another wordiness. We live in the age of communications, the age of satellite, internet, nanotechnology and … a life in such an age, it is necessary that by culturally self knowing we must be decided to create cultural and constructive interrelation with the world. So as while using of cultural findings of other nations, we also guard our national Islamic and humanly identifications, and if we have transactions with the world, this transaction must be in a mutual and sustaining forms until we are not lost in this cultural transaction. From this perspective, the affection discussing of resistance literature of Iran by the global literatures we can study in three chapters. 1) Affection of literatures of Islamic for seeking movements in Palestine, Lebanon and Egypt and ….. 2) Affection by resistant literature of latin America 3) Affection by translation literature, affection of our poets are worthy of ponderation and studying from these three currencies from two angles. A) Affection due to nearness of belief and values. B) Physical and formal affections. Affection of our poets from the movement of Islamic freedom seeking and latin America literatures, at least it is construction and positive affection from two angles of belief and values. One cannot enlighten from the physical and formal vies, its dimensions completely. Because it is different direction are not firm upon a clear logics. In the field of value and content affection, to give examples of world resistance literature is not empty from elegance. The following example is a work from famous chilian poet, “Pablo Neroda” it has be poetized for admiration of a fighting and revolutionary human, by this explanation that his admired revolution person can belong to every country. I have covenant with truth/ that I bring back lighting to the earth/ I wanted to be like bread/ fighting didn’t find me a wishful/ now but I am, with whatever I liked/ with loneliness that I lost it in the shadow of that stone I don’t rest the sea is groaning/ groaning in my silence. I know it/ I passed years with it/ with it, golden and stony nature/ it left father and mother in piragua/ his sons, his cousins/ his new grooms/ his house, his hens/ and the half open books/ police agents arrestees him And beat him so much that he omitted blood in the France land in Denmark/ in Italy/Neruda 13520-1). After mention the above poem, we pay attention to apart of the late Timoor Toranj’s poem. Ponderation in his poem shows how about the amount of affection of our poets by the global resistance poem. Ilchian/ they polish the blood drop chopping swords/ the Changiz laws book, they repeat/in the back yards of the houses, the girls deny the moonlight of their faces/ in terrible eclipse/Ilchian upraising them at the gates of bloody city.(toranj 1372:40-39). The traces of formal affections are seen of translation literature in this poem. The affection of resistance literature of palestine upon Islamic revolution literature of Iran: one can study the above subject from two sects the affect of war of Palestinian fight upon our revolution and secondly the affection of Palestinian resistant literature upon our revolution
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UNE 2012 V OL 4, N O 2 literature which reached victory by the 57 year revolution. Imam Khomeini (peace of god) came to this field, fighting by using of people movements the cry of Imam was guard of religion, human homage and social respect of people and when people saw all the conditions in Imam, liking they joined to him and became his followers. We were acquainted with palestian people’s fighting at the time of tyrannical royalism. And we were affected by it and how about we had common step taking and accompaniment. Regime of Pahlavi was afraid of unification of these two currencies and it used to fight against it. The Iranian nation made America kneel down by Islamic sights and leader ship of Imam Khomeini leader ship Imam was a godly and fearful of god and thinker he led the revolution bravely and based on homage of the Muslims. Although one can say were not affected by palest in people’s fighting directly in the course of revolution, but without any doubt one of the affective factors in peoples movement and fighting against royalistic system, was fighting against royalistic system’s accompaniment with Zionism. Even one can say we can step back to the fighting of ayatollah Modaress and even earlier than him, Tabaco currency and that famous indult of Mirzaeh Shirazi and people’s follow ship of him, in the year 32, and earlier than it the currencies such as Fadaian’s movement happened but because people were not completely informative and they have social-cultural strategies for victory they did not become successful. Imam Khomeini led the movement by considering all dimensions, until people became victorious in the next years people of palestin took sample of our revolution and the same problem is the factor of their success. The dutiful literature is effective when it has aims. When a poet who is dutiful and is acquainted with political currencies and he knows that literature we upon is more constructive and cutting than every weapon, he starts creaking a work and surely he is effective. In this direction we introduce two poets with their mentioned traits and comparison of their works, Mahmud Darvish from palestin and Qaysar Aminpour from Iran.
He was born in 1941 in the village Barva, near Aka city, in a poor family and populated family with eight children. His childhood is full with bitter memories, escapement from his father’s village to Lebanon and returning to home town, is the most important memory of a years of a child it is portraited in the all life years and all lines of Darvish’s poems. He narrated in his biography the memory of that wonderful night: I remember my sixth year life, we were living in a small and calm village. the village barveh, on a green hill that Aka desert was spread face to face with it. I was a son from a middle class family that lived by doing farm and agriculture (Darvish 1363: 14). When I reach the seven year life, the childish games were stopped and I remember how this happened. I remember the whole adventure. At one night of the summer when the village dwellers were used to sleeping on the roofs of the house, my mother woke me up suddenly. I saw myself with hundreds of villager, that they were running in the jungle, the bullets were passing above our heads and I didn’t find out that adventure. After a night of wonderment and running with one of my kin's that they were scattered in all directions and lost as well, I reached an unknown village which had other children, I asked simplemindedly where am I? And for the first time I heard Lebanon word! (Ibid,20) I suppose that night in endless violence finished my childhood era and in this way childhood that it was empty from harshs came to an end, and suddenly I felt that I have grown up, my joys were stopped and I was made to suffer from harshs and sufferings. Those days when I was living in Lebanon, I have not forgotten them and I will never forget them. For the first time and without any readiness, I was standing in a long queue so as I took the ijcrb.webs.com I NTERDISCIPLINARY J OURNAL O F C ONTEMPORARY R ESEARCH I N B USINESS
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UNE 2012 V OL 4, N O 2 portion that the refugees organization divided. The main portion was yellow cheese, there for the first time I heard new words. My acquaintance with new words such as patron, war, news, refugees, soldiers, frontiers opened a new window to my new world. And by these words I began to study understand and recognize the new world and new situations which made childhood unlawful for me. This narration was a small and bitter narration that suddenly erupted like a terrible earth quake with hegeinic a vol can eruption upon the childhood of palestin child. The returning narration is like a touchable migration narration and what can say about full with simplicity and twin wonder?! More than one year after living like are fugee a tone night I was told that next day we will come back home. I well remember that at that night I didn’t sleep. Due to gladness. Returning to home forme meant the end of yellow ??, the end of Lebanon children’s trouble. Somes that they suonated with the hanchy comment of refugee. … I came out for coming back. Blackness had shadow over all things, we were 3 persons, I, my paternal uncle and a guide who knew the slender ways of the desert. I remember that we crept on the ground so as we were not seen. We passed by a very tiring distance. I saw myself in a village but the unluckiness of the wishes were very harsh? We had reached the Diarol Asad village and it was not my village. My house and my alley were not there. I asked when we would go to our own village and to our house? The answers were not satisfactorily and I did not understand any things, I didn’t understand the meaning of village destruction. Why did they destroy my world? And who were these destroyers? Little by little, I got used to the life of the great and their adventures and in the depth of unluckiness it became clear that I would not come back to that source of my dreams. I would not come back to the alley of my childhood any more I was a refugee in Lebanon, now here in my own land I am a refugee! (Ibid:25). In this was the dream of a dreamed land, with occupation bad dream like a twin children, it influence in the life and words of the poet, and they find un ending presence in the vein and all roots of the murmurs since childhood to death, Mahmud Darvish start poetizing since the age 12, the experiment of poem publication, it came to his virtues when he is 14 years). It was interesting that the first experiment in the jail occurs in 14 years oldness. Is there any relation among words rescue of the poet life with his becoming a jailer? Is the poet like that lover canary that due to its nice singing is worthy of becoming a jailed person? However, this experiment that is cage experiment occurs several times again and it is natural that outcome of such experiment for every poet is poetization in the cage and some of the men that they exist in the book called a lover in palestine are among his poems in the jail (Darvish, 1994-141). The first book of Mahmud Darvish in the 19 years oldness of the poet called the "wingless sparrows" was published that they are his hurried experiments with being affected vastly by poems of the revolutionary poets in the world, and naturally by evaluation in limitation of the early black manuscript of a young poet are divided but this book was the leaves of olive that Mahmud Darvish was introduced by it as a shining talent in the span of Arabic poem. This book four years after the first collection in 1967 was published that should search some of the most famous poems of Mahmud Darvish in this collection such as "identification card" beings with this phrase: Write/I am Arab/ the number of my card is 50000/I have eight children. Since that time up to now it is more than four decades that Mahmud Darvish by sad murmurs but with elegant, modernist, mild and moderate ones in the field. Arabic poem and by the present global poems has a shining presence and with other famous poet of palest in that is Samih Alqasem is considered as the flag bearer of palestin resistance poem. Now we ijcrb.webs.com I NTERDISCIPLINARY J OURNAL O F C ONTEMPORARY R ESEARCH I N B USINESS
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UNE 2012 V OL 4, N O 2 ponder upon the proportion of poem and politics and aim seeking category and political and social duties of the poet and poem so as we speak about important and fundamental direction in poems of Darvish. It seems this point is of the clear cuts that poem can regard all structures and domains as capitals and concepts, and due to this problem it is answering only to the poet himself and if inquisition is forbidden in other fields, it will be more forbidden in this area and one cannot annual the freedom of poets and writers in choosing domains and concepts just as one cannot criticize the freedom of the spoken persons for accepting or not accepting the poem and the poets. But stressing upon this affair is necessary that every text with every tendency in form, language and content if it is loyal upon the gem of the poem and poetry. It is poem otherwise it is not so in this way a poem is philosophical sometimes it is social/ psychological/political/epic/lyric/sarcastic and sometimes a combination of all them and when while it is poem and every poem is a flower and every flower has a special smell. This simple but deep point must be regarded more seriously by they who stress upon vocal plurality in spans of poem and poetical democracy. Now we refer to poems of Mahmud Darvish that it has continuous direction to politics and aims. The poetical manifest of Mahmud Darvish according to saying of Shaker eElena Belsi Are portrait in his earlier poems in the olive leaves so: My poet friends/ we are in a modern world/ our poems are colorless, tastless and noiseless/ when he doesn’t take a lamprey/ from one house to another house/ and in this way these lines/ (a poet says: if my poem makes the companions glad/ and make the enemy angry/ at that time I am a poet/ and I also says… (Ibid: 55-53) In the perspective of such manifest it is that important section of Mahmud Darvish’s fame in the beginning of poetry way. It originates from his clear political poems in the field of palestin resistance aims. Increasing shining day by in continuation of the way, especially during these two recent decades is due to loyalty to poetry nature. Although human see his political continue to the resistance aims continuously one can see in the poem and life of Mahmud Darvish. This godly grace that is loyalty to poem has root in a sort critical sight to poem function in text of fighting. The belief sight in the fighting process and palestin resistance aims and Arabian nationalism cause reaching of the poet to a deeper view to poem, life, fighting and human. As the testimony of more than 20poem collections Mahmud Darvish has an evolution toward perfection as a dynamic poet, poem by poem, book by book. Both in the field of inward capital and content view it orients to depth and it learns growth and more increasing brightness in domains of language, and poetical explanation. Some of the Arabian poets and critical men have studied this moving toward Climax and they have measured between poem and political duty and aims seeking spirit of Mahmud Darvish. Nazar Qabbani, the famous Arabian poet he considers Darvish and Mozafarol Tavab the two outstanding Arabian poets that they are modern statuary of people. To his comment, Mahmud Darvish by having of unique blessing has been able to pass by all the Arabian lands and place the revolution fellows. Qabbani in discussion about position of Mahmud Darvish and his interrelation with palestin resistance aims says so: Palestin resistance is not a case subject … Mahmud Darvish is not a palestin special case poet. He is palestin totally with its grape, olive and orange garden with its sea … his findings for palestin is more than the portion that has been reached to him from palestin and he has published in all of planets. He is a great and able poet palestin has become great in his hands it has become lower and smaller by the hands of others palestin resistance itself against its holiness and homage is not enough so as set a talent less poet on the top. Mahmud Darvish only and only is peti handed fruit of his own talent and nobody has trained him. D.r.Abdol Aziz Almaqaleh the Arabian outstanding
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