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Cultural Horizons of Armenians

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  • #21
    Re: Cultural Horizons of Armenians

    THE LIFE OF YOUSUF KARSH
    By Maria Tippett

    House of Anansi Press
    Embassy Magazine, Canada

    Oct 10 2007

    There were few unelected people so inextricably a part of Canadian
    politics, government, foreign affairs and Ottawa life as Yousuf Karsh.

    >From his Sparks Street studio to his Château Laurier suite the famous
    photographer and his first wife Solange, who died in 1961, and his
    second wife, Estrellita (below, right), made an indelible mark on the
    lives of world leaders and ordinary Canadians through his amazingly
    stylized black and white pictures. He really had it all: he could be
    as superficial as Life Magazine, which did publish his work, and as
    soulful as American artist Georgia O'Keefe, whom he once photographed
    (top, right).

    Cultural historian Maria Tippett's new book The Life of Yousuf Karsh
    captures the depth and the superficiality, along with the wisdom,
    the humor and pain of Karsh. Making her own writing transparent, she
    brings the exceptional Armenian-Canadian photographer back to life
    for a whole new generation. And with her engaging Karsh anecdotes are
    several dozen Karsh photos-several of them rarely seen, many of them
    worthy of a long gaze.

    Iconic though he is and was in his own lifetime, Karsh was hardly
    a lapdog of Canadian politicians, who believed his photos could be
    counted on to enhance their agendas. Their ease with Karsh came partly
    because he could always be counted on to produce a posed photo. There
    were no candids in the style of France's Henri Cartier-Bresson. There
    were few surprises.

    And then in 1952 when Maclean's magazine asked Karsh to provide a photo
    tour of Canada for the grand fee of $1,500 a picture plus expenses,
    it turned out that not all the pictures were postcard material.

    "There were...some marvelous exceptions," writes Ms. Tippett. "The
    bone-chilling photograph of a child in an iron lung at the 'Sick
    Kids' hospital in Toronto. The stark image of an unidentified woman
    recovering from tuberculosis at an Edmonton hospital." There were
    photos of Canada's poor and infirm; photos that showed the desperate
    situation of Canada's First Nations Peoples.

    Not all white Canadians appreciated Karsh's view of Canada.

    "In response to Karsh's photo essay on Edmonton, one [Maclean's]
    reader asked, 'Is the population made up entirely of Indians, Eskimos
    and Orientals?'"

    But it was the dining habits of the photographer and his wife Solange
    while they were working in Prince Edward Island that got him into hot
    water with the premier and saw Karsh attacked in the House of Commons.

    The Karshes sat down to a dreadful meal at a
    P.E.I. government-subsidized restaurant hotel, according to the
    Maclean's report. The dinner had begun with a seafood xxxxtail that had
    neither sauce nor lemon and was not fresh. The jellied consomme that
    followed had lumps of commercial gelatin floating in the broth. And
    the rare beef tenderloin was not only less that one-quarter of an
    inch thick but was overdone. It was the potatoes Florentine that
    came in for the most criticism. When they were placed before Karsh,
    he buried his face in his hands. Equally disgusted, Solange offered
    to write a pamphlet for the premier, Walter Jones, on One Hundred
    Ways to Cook Potatoes.

    "The premier responded by suggesting that there was only one way to
    cook a potato and that was to boil it."

    The verbal food fight that ensued had the Conservative MP for Queens,
    P.E.I. standing up in the Commons to denounce Karsh as "a doubtful
    Canadian." Peterborough Examiner editor Robertson Davies came to
    Karsh's defence by writing, "We are all foreigners, in some way or
    other, in Canada."

    Mr. Davies was right on two counts. We are all foreigners here,
    and Karsh was an especially worthy one.
    What if I find someone else when looking for you? My soul shivers as the idea invades my mind.

    Comment


    • #22
      Re: Cultural Horizons of Armenians

      Festivals In Armenia


      HAYFEST: 10 DAYS, 90 PRESENTATIONS

      Panorama.am
      14:46 05/10/2007

      Today at 8 p.m. at the Stanislavsky Russian Theater the opening
      ceremony will take place of the 5th Hayfest theatrical festival. This
      was announced at a meeting with journalists by Hayfest president
      Artur Ghukasyan.

      According to Ghukasyan, 350 participants from 33 countries will take
      part in the festival, as well as 40 theatrical troupes from Great
      Britain, America, Switzerland, Germany, Austria, and other countries.

      "In the framework of the festival, some 90 presentations will be
      offered, on 14 different stages.

      There will also be a seminar on new drama," said Ghukasyan. In his
      words, several films connected with the festival will be shown at the
      National Gallery of Art, as well as related programs to be shown on
      "Kentron" television station. Ghukasyan added that several important
      artists will participate, as well as presidents of international
      festivals, directors, and film experts. A round table discussion will
      center on advancing art in Armenia and art management.

      We remind that the festival was founded in 2002, and since has been
      included in the international film festival circuit, including several
      based in Europe.

      We note that in 2006 the festival was noted as the best in the region,
      except for the Moscow festival.

      Hayfest will continue until October 14.








      HIGHFEST 5th INTERNATIONAL PERFORMING ARTS FESTIVAL STARTS IN YEREVAN
      Author: Ruzanna Bagratunian

      Noyan Tapan News Agency, Armenia
      Oct 5 2007

      YEREVAN, OCTOBER 5, NOYAN TAPAN. The Highfest 5th international
      performing arts festival started on October 4 in Yerevan with the
      performance "The Canterville Ghost" of the Lucia Armenian company
      of actors. Its opening was followed by a theatrical parade and
      fireworks in Charles Aznavour Square. According to Artur Ghukasian,
      the festival's Chairman, nearly 100 performances will be presented by
      33 countries' companies of actors in the days of the festival being
      held on October 4-14. 17 theaters will take part in this already
      traditional theater festival. The companies of actors will perform
      on all Yerevan stages and open squares.

      "Five years ago the festival was founded as a theatrical one, but
      later it became a festival of performing arts. We tried to expand the
      festival's framework by involving new and interesting works created
      in other spheres of art, which are also a theater by their form,"
      the festival's Chairman said.

      Artur Ghukasian said that renowned artists, international festivals'
      chairmen, theater critics will take part in the Yerevan festival.

      They will hold seminars and round tables on the spot dedicated to
      cultural policy and art management in Armenia.

      According to A. Ghukasian, the festival will give Armenian spectators
      an opportunity to watch different countries' best performances
      of pantomime, dramatic, puppet performances, as well as those of
      modern dance theaters. It was mentioned that a Festival of Puppet
      and Children's Theaters will be also organized within the framework
      of Highfest.

      Mike Ribalta, the Chairman of the Fira Tarrega Spanish theatrical
      festival, said that he is glad to take part in this young festival
      and expects not only to see interesting performances, but also
      to learn. Mike Ribalta, who has arrived in Armenia on a three-day
      visit, will try to help young and talented actors and interesting
      companies of actors. "I have not only come to watch good, bad or
      average performances, but I wish to help young people to make an
      attempt to perform abroad as well."









      "GOLDEN APRICOT" IN SHOUSHI
      By Haroutiun Khachatrian, Director of the international film festival "Golden Apricot"

      AZG Armenian Daily
      06/10/2007

      On September 23-30, in Shoushi (Artsakh) the first festival
      "Golden Apricot in Shoushi" was held on the initiative of the
      "Golden Apricot" film festival foundation and under the patronage of
      "Karabakh Telecom". The Chairman of Honor of the festival was the
      Mayor of Yerevan Ervand Zakharian. The opening ceremony was held in
      movie theatre "Yerevan" (Shoushi), reconstructed by means of "Shushi
      Renaissance" foundation. More than 40 feature and documentary films of
      "Golden Apricot" festival program were shown in "Yerevan".

      "Shushi - Golden Apricot" 2007 film festival is not only a cultural
      event. It has deeper meaning and intention, as it is held in a town
      that has been a cultural center for centuries. Today Shoushi is
      of a great importance as it carries the motto "The crossroads of
      civilizations and cultures".

      The aim of the festival in Artsakh is not only to continue
      the film days; it's already 4 years that we invite well-known
      cinema professionals of different ethnic, national and religious
      affiliations. Thanks to the festival our country becomes a tangible
      territory, where we can discuss not only creative and cooperation
      programs, but also present the past and the present of our country.









      EREBUNI-YEREVAN FESTIVAL TO BE HELD IN CAPITAL ON OCTOBER 11-13
      Author: Hakobian Hasmik Editor: Eghian Robert

      Noyan Tapan News Agency
      Oct 9 2007
      Armenia

      YEREVAN, OCTOBER 9, NOYAN TAPAN. The events envisaged within the
      frameworks of the Erebuni-Yerevan festival will be held between
      October 11 and 13. According to the information provided to a Noyan
      Tapan correspondent in the Administration of Culture, Youth and Sport
      Issues of the municipality of Yerevan, the photo-exhibition titled
      "Yerevan through my eyes" will open in the foyer of the Al.

      Spendiarian Opera and Ballet National Academic Theatre on October 11.

      The solemn opening ceremony of the festival will take place in the
      same evening in the theatre, which will be followed by a concert,
      then by a discotheque in the Freedom square.

      Different festive events will be held in the parks of the capital on
      Ocotber 12, an amateur chess tournament and a competition of chalky
      pictures will be organized in the Freedom square. The closing ceremony
      of the festival will take place in the same evening in the Republican
      square. Festive events will be held in the communities of the capital
      on October 13.

      It should be mentioned that the delegations of about 14 countries
      will arrive in Yerevan for the purpose of taking part in the festival.









      BOOK FESTIVAL TO BE HELD ON OCTOBER 13-14 IN YEREVAN WITHIN FRAMEWORK OF TRANSLATORS' DAY
      Author: Hakobian Hasmik Editor: Eghian Robert

      Noyan Tapan News Agency
      Oct 9 2007
      Armenia

      YEREVAN, OCTOBER 9, NOYAN TAPAN. A Book Festival under the motto We
      Build a Spiritual Homeland will be held on October 13-14 in Yerevan,
      within the framework of Translators' Day. The festival's organizers
      are the Ararat Patriarchal Diocese, the Republican Party of Armenia
      (RPA), and the De Facto public-political magazine.

      As Grigor Hovhannisian, the Chairman of the festival's steering
      committee, said at the October 9 press conference, both
      publishing-houses and individuals can take part in the festival.

      According to the organizers, pavilions will be given to all
      participants free of charge, for them to have the possibility to
      present their books to society. It was also mentioned that the whole
      gain from the festival will be spent on founding a bookstore-library
      in Stepanakert.

      According to Eduard Sharmazanov, an RA MP, RPA's Spokesperson, the
      festival's goal is to restore society's interest and love for books,
      to raise books' role and importance in all strata of society.

      What if I find someone else when looking for you? My soul shivers as the idea invades my mind.

      Comment


      • #23
        Re: Cultural Horizons of Armenians

        Kohar Symphony Orchestra and Choir



        Los Angeles Times
        Oct 19 2007

        WORLD MUSIC REVIEW
        Armenian orchestra crosses genres


        The massive Kohar Symphony Orchestra and Choir spells enjoyment to
        Gibson Amphitheatre audience.

        By Don Heckman, Special to The Times

        It was apparent, even before a single member of the Kohar Symphony
        Orchestra and Choir arrived onstage Thursday at the Gibson
        Amphitheatre, that a special event was about to take place. The front
        edge of the stage was covered with a colorful garland of flowers, two
        pillars spelled out the word "Kohar" and the stage was set for a full
        orchestra and a large choir.

        Despite the setting, the first performer -- Hamlet Tchobanian -- was
        neither a musician nor a singer, but a mime. His arrival announced by
        a loud cymbal crash, he lurked across the stage in classic,
        white-faced, Marcel Marceau fashion. Opening a pair of illusory
        gates, he majestically introduced the 130-plus members of the
        Armenian Kohar Symphony and Choir.

        Led by artistic director Sebouh Abkarian, his long white hair waving
        dramatically with each thrust of his baton, the Kohar players offered
        a buoyant waltz to begin a long, stirring evening of Armenian-tinged
        music. Here, as in many of the pieces to follow, Kohar's sound and
        style often had the lightweight but entertaining quality of a summer
        pops orchestra.

        But Kohar crossed genres far more freely than the average pops
        ensemble. Gagik Malkasian's virtuosic duduk playing and the busy
        fingers of kanoun artist Anahid Valesian added Armenian authenticity.
        Classically oriented pieces were delivered in well-crafted fashion,
        and Kohar went so far as to open the second half with a surprisingly
        swinging number titled "Tetmajazz."

        As the mime-introduced opening implied, however, a Kohar performance
        is more spectacle than concert. Most of the music was vocal, sung by
        soloists whose styles ranged from big-voiced operatic to
        international lounge. In most cases, the singers' numbers were
        enhanced by the engaging presence of eight female dancers led by the
        gorgeously lithe Sousana Mikayelian. Letters from the Armenian
        alphabet were spotlighted across the ceilings and walls, and the
        program climaxed with a burst of golden streamers flying out into the
        audience.

        Much of the second half of the concert, in fact, was strongly
        oriented toward the predominantly Armenian crowd. Spirited patriotic
        songs, pop tunes and familiar traditional numbers drew an escalating
        response -- hand-clapping, sing-alongs and enthusiastic shouts.

        Kohar was founded in 1997 by Harout Khatchadourian and his brothers,
        who entirely sustain the ensemble and its concerts. Named in honor of
        their mother, Kohar, the founders' goal with the ensemble is the "aim
        of reviving and promulgating the Armenian alphabet and culture."
        Kohar did that and more Thursday, positioning the capacity of
        Armenian music to reach out stylistically while still retaining its
        rich creative identity.

        L.A. Times entertainment news from Hollywood including event coverage, celebrity gossip and deals.





        WORLD-RENOWNED KOHAR SYMPHONY ORCHESTRA AND CHOIR KICKS OFF ITS FIRST-EVER NORTH AMERICAN TOUR OF EIGHT CITIES ON OCTOBER 18 IN LOS ANGELES

        BusinessWire
        Oct 17 2007

        - Be In The News Public Relations Emanuela Cariolagian, 323-644-2111
        [email protected] KOHAR Symphony Orchestra & Choir -0-
        WHO: KOHAR is an internationally acclaimed symphony orchestra and
        choir that fuses the sounds of Armenian culture and heritage with
        classical music. KOHAR Symphony Orchestra & Choir is the only symphony
        orchestra that integrates symphonic-jazz music with traditional
        Armenian instruments to generate Armenian folkloric music in a modern
        rendition. KOHAR is comprised of 150 performing artists, musicians,
        choral singers, soloists, dancers, and a pantomime. Traveling
        all the way from Gyumri, Armenia, KOHAR also will perform some of
        the most favored Armenian patriotic and popular songs. WHAT: With
        audiences throughout the Near East and Europe and fans worldwide,
        KOHAR Symphony Orchestra and Choir has performed in Beirut, Lebanon;
        Nicosia, Cyprus; Istanbul, Turkey; and Moscow, Russia. KOHAR Symphony
        Orchestra & Choir's DVD was bestowed the Intermedia Award during the
        World Media Festival in Hamburg, Germany in 2004. KOHAR also received
        the Anoush Achievement Award during the seventh annual Armenian Music
        Awards, held at the Hollywood Palladium in California in May 2005. The
        award was presented to KOHAR for its contribution to Armenian culture,
        which is exemplified in the All Time Armenian Favourites DVD.

        WHEN AND WHERE: CITIES, DATES AND LOCATIONS OF KOHAR'S AMERICAS TOUR INCLUDE:
        Los Angeles Thursday, October 18, 2007 at 8:15 PM Gibson Amphitheatre Universal CityWalk Universal City, CA 91608
        San Francisco Friday, October 26, 2007 at 8:15 PM Nob Hill Masonic Center San Francisco, CA 94108
        Detroit Tuesday, October 30, 2007 at 8:15 PM Max M. Fisher Music Center Detroit, Michigan 48201
        Chicago Thursday, November 1, 2007 8:15 PM Harris Theater Chicago, Illinois 60601 Boston Saturday, November 10, 2007 at 8:15 PM Colonial Theatre Boston, Massachusetts 02116
        Toronto Friday, November 16, 2007 8:15 PM Toronto Centre for the Arts - Main Stage Toronto, Ontario, CANADA M2N 6R8
        Montreal Sunday, November 18, 2007 at 8:00 PM Place des Arts - Salle Wilfrid-Pelletier Montreal, Quebec, CANADA H2X 1Y9
        New York Tuesday, November 20, 2007 8:15 PM Carnegie Hall - Isaac Stern Auditorium New York, NY 10019

        TICKET INFORMATION: Tickets ($25 - $150) are on sale now at
        each venue box office, via Ticketmaster, Ticket fusion (SF only) and
        KOHARConcert.com. Groups of 100+ may be eligible for a 10% discount,
        subject to availability. For details, visit http://www.KOHARConcert.com or
        call 323-469-7356. NOTE: Photos, CDs and Press Tickets for Performance
        Previews and Reviews Available Upon Request

        KOHAR Concert Commences Its Tour to U.S. and Canada, Performing
        for the First Time in Los Angeles, San Francisco, Detroit, Chicago,
        Boston, Toronto, Montreal and New York's Carnegie Hall to Follow.


        What if I find someone else when looking for you? My soul shivers as the idea invades my mind.

        Comment


        • #24
          Re: Cultural Horizons of Armenians

          ARMENIAN-AMERICAN AUTHOR SITS DOWN FOR Q & A
          By Phyllis Sides

          Journal Times, WI

          Oct 22 2007

          RACINE - The Armenian experience told through the words of 17
          first-generation Armenian-American writers is documented in a newly
          released anthology edited by Racine native David Kherdian.

          "Forgotten Bread: First-Generation Armenian American Writers" includes
          the writing of William Saroyan, Michael J. Arlen, A.I.

          Bezzerides and Kherdian, who are among the more well-known writers
          in the anthology.

          Writing is a tool many young Armenians used to maintain their
          identities while becoming American and one they used to deal with the
          pain of the past, Kherdian said. Kherdian is the author of more than
          60 books of poetry and prose. His work has been translated into 13
          languages and published in 12 countries around the world. He is the
          editor of nine anthologies, in addition to the journals "Ararat,"
          an Armenian American literary journal; "Forkroads: A Journal of
          Ethnic American Literature," and "Stopinder: A Gurdjieff Journal for
          Our Time."

          On Wednesday, Kherdian took a few minutes to share his thoughts and
          feelings about "Forgotten Bread" with his hometown newspaper.



          Does the Anthology's title have a special meaning?

          It is taken from a poem by one of the poets in the book; an excerpt
          appears on back of the dust jacket. It denotes something lost and
          then found, perhaps something one did not know one had until its
          absence sends an echo through one's life. Everyone seems to love
          the title, perhaps because its ambiguity resonates in each of us,
          like the question: What does life mean?



          How and why did you choose the authors included?

          I had read all of them through the years, knew most of them personally,
          and William Saroyan, the one international figure in the book, was
          my mentor and friend.

          Growing up in Racine, I felt cut off from the world of art, and for
          years my yearning to be an artist myself had to be kept under wraps.

          When some of these writers began publishing, in the late '50s -
          and they were not much older than I was then, I could see that the
          possibility of an Armenian kid living in the hinterlands could also
          possibly attain something of what they had achieved.

          It was a long shot, but without their presence it wouldn't have been
          even that. And so when I moved to San Francisco after my final exam
          at the University of Wisconsin-Madison, I soon became friends with
          the beat writers there, including Allen Ginsberg, Richard Brautigan,
          Lawrence Ferlinghetti, et al, and then out of the blue I began writing
          poetry myself, when I thought all along I would be a writer of prose
          fiction.

          This impelled me to search even deeper into my roots because it was
          plain to me that my writing belonged to an older tradition, and so
          other writers of Armenian descent became my connection, linking for me
          the past with the present. It was natural that one day I would compile
          this anthology, which, by the way, begins with three writers from the
          old country who came here both before and after the genocide and made
          the decision to write in English, thereby becoming Armenian-American
          writers of the first generation.



          When you selected them, did you have a specific goal in mind?

          I wanted to preserve writing that I knew with certainty was going to
          perish, with possibly a few - very few - exceptions. I didn't want
          this to happen, especially because during these writers' lifetimes
          the exigencies of life were such that their compatriots had little
          time for art, and could not see that it might hold some kind of value
          and importance for them.

          As the anthology grew in my mind and on paper, I began to realize that
          I was going to bring something very new to the table, from something
          very old and forgotten. Because of this anthology, Armenian-American
          literature is now born and is part of the American canon. We are a
          distinctive strain, or sensibility if you like, that brings something
          very unique to the body of American literature, and that is no small
          thing, especially for a minority as tiny as ours.
          What if I find someone else when looking for you? My soul shivers as the idea invades my mind.

          Comment


          • #25
            Re: Cultural Horizons of Armenians

            Armenians & The Russian Indie Movie Industry.


            Burgeoning market plays it safe

            Variety.com
            October 24, 2007

            By TOM BIRCHENOUGH

            In Russia's rapidly growing distribution market, top-level indie films
            -- with the right distributor and release strategy -- surpass or match
            Hollywood studio fare. The middle ground is sparser; more determined
            arthouse films look increasingly desperate for screen space and audience
            interest, leaving would-be distribs disgruntled at rising asking prices
            for specialty films. That's increasingly pushed many indie players
            toward distributing local fare and expanding into exhibition. With
            screen space still at a premium, though, many distribs will be looking
            only for DVD and ancillary rights at AFM.

            Central Partnership (CP)
            Topper: Ruben Dishdishyan
            B.O.: $66.8 million

            Top pic: `Wolfhound' ($20 million)
            In brief: Founded in 1996, CP is the major player on the Russian indie
            front. It is well-capitalized and aligned with parent company
            Prof-Media, which is also investing in multiplexes. Strong domestic film
            and TV production slate dominates over acquisitions. Foreign purchases
            aimed at top indie product (released via main CP label) as well as at
            arthouse fare (via CP Digital). The main Russian player at AFM, CP also
            is the main seller of Russian product at markets: AFM screenings include
            costumers such as Vladimir Khotinenko's `1612'as well as contempo
            actioners `Paragraph 78' and `Revenge.'

            Paradise
            Topper: Gevorg Nersisyan
            B.O.: $36.7 million

            Top pic: `Resident Evil 3' ($9.1 million)
            In brief: Shingle, launched in 1992, favors predominantly European niche
            acquisitions, prebuying projects by auteurs such as Emir Kusturica. Its
            ownership of around 30 miniplex screens in and around Moscow (via its
            Five Stars brand and flagship two-screener Rolan) has made Paradise a
            leading player locally. Entered into domestic production with last
            year's boffo WWII kid drama `Scum.'

            West
            Topper: Tigran Dokhalov
            B.O.: $19.4 million

            Top pic: `1408' ($3.4 million)
            In brief: West's slate highlights more English-language indie fare than
            others, currently most dominantly repped by Weinstein Co. product. No
            sign of support for local production just yet, but West, founded in
            1994, controls at least three Moscow screens, including its flagship
            Orbita venue.

            Cascade Film
            Topper: Stepan Pojenyan
            B.O.: $15.3 million

            Top pic: `Servant of the Sovereign' ($5.3 million)
            In brief: When Sony and Disney set up direct distribution in territory,
            Cascade opted to remain an independent player. It has sought out local
            product to distribute, with company's top results this year being
            costumer `Servant of the Sovereign' (repped at AFM by CP). Outfit
            co-distributed some international product this year with Paradise.

            Pyramid
            Topper: Sergei Sendyk
            B.O.: $7.2 million
            Top pic: `Hostel 2' ($1.5 million)
            In brief: Grown out of a TV, DVD and ancillary sales rights company,
            Pyramid is now active in the theatrical market and runs a number of
            Moscow cinemas. Acquisitions are broadly focused on English-language
            product. Distrib has an extensive library.

            Kino Bez Granits (Cinema Without Borders) (CWB)
            Topper: Sam Klebanov
            B.O.: $684,000
            Top pic: `Reincarnation' ($84,000)
            In brief: Shingle has remained Russia's main arthouse player, though
            founder Klebanov is the first to admit it's a precarious role. The
            Russian-born, now Swedish citizen runs a tight ship through a
            Gothenburg-based affiliate company. Focus is on Euro festival fare, with
            a greater emphasis on Asian product than most others in the field. CWB
            also handles limited releases of local arthouse pics.

            Intercinema
            Topper: Raisa Fomina
            B.O.: n/a
            Top pic: n/a
            In brief: Kept indie fare alive in territory through the lean 1990s, as
            well as repping local quality product at international markets for more
            than a decade. Ambitions seem to have been pulled back somewhat with
            more selective acquisitions. Outfit continues to work with local
            filmmakers such as Andrei Zvagintsev (2003's `The Return' and 2007
            Cannes actor winner `The Banishment').

            Note: For CWB and Paradise, 2007 B.O. through Oct. 1; for others, B.O.
            Dec. 1, 2006-Oct 14, 2007

            Source: Russian Film Business Today

            What if I find someone else when looking for you? My soul shivers as the idea invades my mind.

            Comment


            • #26
              Re: Cultural Horizons of Armenians

              Peninsula On-line, Qatar
              Oct 27 2007


              From Baghdad to NY to Hollywood (LAT-WP)

              By Robert W Welkos

              Ask Mardik Martin how tall he is, and the white-haired,
              barrel-chested University of Southern California screenwriting
              professor replies good-naturedly: `5 feet 4. I used to be 5 feet 6
              but had back surgery and they shortened me. I'm not joking. I lost a
              couple of spine rings, or whatever they call them. Look,' he pauses,
              `short isn't exactly the end of the world.' Nor, one might add, loss
              of fame, fortune and having your name on the credits of big Hollywood
              movies.

              It's been decades since he wrote `Raging Bull' (sharing screenplay
              credit with Paul Schrader). Yet today, while virtually everyone knows
              that Martin Scorsese directed the classic 1980 boxing movie starring
              Robert De Niro, few outside of a certain generation in Hollywood or
              in the rarefied world of academic cineastes have heard of Mardik, the
              name he is affectionately called by his students and friends.

              Now 70 and light years from the era when he and New York University
              film school buddy Scorsese collaborated on `Mean Streets,' `New York,
              New York' and `Raging Bull,' Martin is not bitter seeing the great
              heights to which Scorsese has ascended in the intervening years. In
              fact, watching Scorsese finally win the Academy Award for best
              director for `The Departed' this year made Martin very happy. `He has
              kind of been waiting for it for years,' Martin said.
              `He's still a good friend. Unfortunately, he's in New York most of
              the time. I'm not too crazy about New York, so I don't go there that
              often. But I think Marty is great. I think, visually, he's without
              peer.'

              On October 19, Martin received his own moment in the spotlight when a
              new documentary titled `Mardik: From Baghdad to Hollywood' was
              screened at the ArcLight in Hollywood as part of the Hollywood Film
              Festival.

              The 82-minute film by producer-directors Ramy Katrib and Evan York
              and producer Jeff Orsa chronicles what the filmmakers note is
              Martin's unlikely journey from Iraq to NYU film school, from busboy
              to writing `Raging Bull,' from being the hottest writer in New York
              to losing it all in Los Angeles, and from forsaking his craft to
              becoming a favourite screenwriting teacher at USC. The film features
              interviews with Scorsese, director Amy Heckerling, producers Irwin
              Winkler and Gene Kirkwood, author Peter Biskind and others.

              `We couldn't believe that this man who was living in this normal
              apartment (in Studio City) was the writer of `Raging Bull,' ` said
              Katrib, founder and CEO of DigitalFilm Tree, a Hollywood production
              and post-production company. `We would just go to his house and hang
              out. He was a wealth of information. He would usually start by
              screaming at us saying, `That was a dumb question!' He wouldn't
              terrorize us, but he'd say, `Just get to the point!' Most teachers
              tend to be flat. He was dynamic. He would always use a real-life
              story to illustrate a point.' Raised in Baghdad in an Armenian
              family, Martin said his love of film was inspired by American movies.

              `You have to understand,' he said, `Baghdad, even then, was filthy,
              dirty, disgusting, with dust and sand. Then you see Betty Grable in
              unbelievable Technicolor and the beautiful scenery in the background.
              It's like another dimension, it's like finding paradise.'

              At 18, he was sent to America by his father so he wouldn't have to
              join the Iraqi army and also to get an American education. But not
              long afterward, his father lost his business when revolution swept
              Iraq in 1958. Martin supported his schooling by working as a busboy
              and then as a waiter at Toots Shor's famous restaurant in Manhattan.
              It was at NYU that he met Scorsese. `We spent a lot of time together
              aside from writing,' he noted. `We had like 15 ideas, a lot of ideas.
              `Let's do this, let's do that'. Everything (Scorsese) did coming out
              of NYU is basically Marty and Mardik,' Katrib said. `They were like a
              team.' They made a documentary about Scorsese's parents called
              `Italianamerican.' Martin did the pre-production interviews. `I put
              the answers down on paper,' he recalled. `You don't ask questions if
              you don't know the answers already.'
              But it was 1973's `Mean Streets' that catapulted their careers.

              Audiences marveled at the gritty dialogue. `They think it's all made
              up on the screen, which is untrue,' Martin said, noting that he
              achieved the realistic dialogue by reading what he had written into a
              tape recorder until the lines were just as he envisioned the actors
              doing them. `Mean Streets' changed not only their careers but also
              those of the movie's stars, Robert De Niro and Harvey Keitel.

              `The whole situation became suddenly a different world for us,'
              Martin said. `I stopped teaching and moved to L.A. I got a couple of
              jobs, did some documentary-style writing for some people. I signed
              with Chartoff/Winkler' (the producers of `Rocky').

              He re teamed with Scorsese on `New York, New York' and recalled how
              `they had to shoot whether the script was ready or not. That was the
              problem.' But he adds: `Right now, I think it works better than it
              did then. Years have done justice to it.'

              Still, it is `Raging Bull' that he will be most remembered for. He
              spent a year and a half researching the life of boxer Jake LaMotta.
              `De Niro wanted to make `Raging Bull,' but Marty didn't (because) he
              hated boxing and sports,' Martin said.

              `Bob and I sat down and watched every boxing movie ever made - not to
              copy, just the opposite, not to do what other people had done,'
              Martin recalled. They convinced Scorsese there was a movie in it by
              having him visualise scenes, like fighters' blood spraying the crowd.
              But Hollywood was changing. `Star Wars' and `E.T. the
              Extra-Terrestrial' highlighted the new world of computer wizardry in
              films. `I can't write that kind of stuff,' Martin said. His scripts
              were, after all, rooted in realism, not fantasy.

              As is so common in Hollywood, he found himself unable to get his
              projects up and going. `He was the original writer on `Carlito's Way'
              and then he made fun of one of Al Pacino's movies and ended up losing
              the account,' Katrib said. `He was nitpicking `Scarface.' When he
              talked to us about it, he said ... he didn't think it was a good
              story.'

              There was another project he hoped to make about a famous
              photojournalist of the 1930s known as Weegee , but somebody else beat
              him to the punch with a similar movie. `When it bombed, nobody would
              touch my story.' Along the way, Martin had become hooked on cocaine.
              He used the drug, he said, not to party but `only to keep me up' at
              night so he could keep writing.

              `He speaks out about it to his students,' Katrib said. `What teacher
              says, `Hey, kid, don't do that'?' Martin eventually lost his house
              and his personal belongings. One of the movie's poignant scenes has
              Martin expressing regret that he never fathered any children. He was
              married for six years, he said, but writers and marriage do not make
              for stable relationships.

              He is in his 11th year of writing a book about screenwriting. He said
              he likely will have to take time off from teaching to finish the
              work. On November 4, Martin will be honored with a lifetime
              achievement award at the 10th annual ARPA International Film Festival
              at its gala awards banquet at the Sheraton Universal Hotel.

              The Peninsula brings the latest news from Qatar and around the world. We also cover in detail football, cricket, business, entertainment, Bollywood, Hollywood, Science, Technology, Health, Fitness and opinions from leading columnists.
              What if I find someone else when looking for you? My soul shivers as the idea invades my mind.

              Comment


              • #27
                Re: Cultural Horizons of Armenians

                Originally posted by Siamanto View Post
                Peninsula On-line, Qatar
                Oct 27 2007


                From Baghdad to NY to Hollywood (LAT-WP)

                By Robert W Welkos

                Ask Mardik Martin how tall he is, and the white-haired,
                barrel-chested University of Southern California screenwriting
                professor replies good-naturedly: `5 feet 4. I used to be 5 feet 6
                but had back surgery and they shortened me. I'm not joking. I lost a
                couple of spine rings, or whatever they call them. Look,' he pauses,
                `short isn't exactly the end of the world.' Nor, one might add, loss
                of fame, fortune and having your name on the credits of big Hollywood
                movies.

                It's been decades since he wrote `Raging Bull' (sharing screenplay
                credit with Paul Schrader). Yet today, while virtually everyone knows
                that Martin Scorsese directed the classic 1980 boxing movie starring
                Robert De Niro, few outside of a certain generation in Hollywood or
                in the rarefied world of academic cineastes have heard of Mardik, the
                name he is affectionately called by his students and friends.

                Now 70 and light years from the era when he and New York University
                film school buddy Scorsese collaborated on `Mean Streets,' `New York,
                New York' and `Raging Bull,' Martin is not bitter seeing the great
                heights to which Scorsese has ascended in the intervening years. In
                fact, watching Scorsese finally win the Academy Award for best
                director for `The Departed' this year made Martin very happy. `He has
                kind of been waiting for it for years,' Martin said.
                `He's still a good friend. Unfortunately, he's in New York most of
                the time. I'm not too crazy about New York, so I don't go there that
                often. But I think Marty is great. I think, visually, he's without
                peer.'

                On October 19, Martin received his own moment in the spotlight when a
                new documentary titled `Mardik: From Baghdad to Hollywood' was
                screened at the ArcLight in Hollywood as part of the Hollywood Film
                Festival.

                The 82-minute film by producer-directors Ramy Katrib and Evan York
                and producer Jeff Orsa chronicles what the filmmakers note is
                Martin's unlikely journey from Iraq to NYU film school, from busboy
                to writing `Raging Bull,' from being the hottest writer in New York
                to losing it all in Los Angeles, and from forsaking his craft to
                becoming a favourite screenwriting teacher at USC. The film features
                interviews with Scorsese, director Amy Heckerling, producers Irwin
                Winkler and Gene Kirkwood, author Peter Biskind and others.

                `We couldn't believe that this man who was living in this normal
                apartment (in Studio City) was the writer of `Raging Bull,' ` said
                Katrib, founder and CEO of DigitalFilm Tree, a Hollywood production
                and post-production company. `We would just go to his house and hang
                out. He was a wealth of information. He would usually start by
                screaming at us saying, `That was a dumb question!' He wouldn't
                terrorize us, but he'd say, `Just get to the point!' Most teachers
                tend to be flat. He was dynamic. He would always use a real-life
                story to illustrate a point.' Raised in Baghdad in an Armenian
                family, Martin said his love of film was inspired by American movies.

                `You have to understand,' he said, `Baghdad, even then, was filthy,
                dirty, disgusting, with dust and sand. Then you see Betty Grable in
                unbelievable Technicolor and the beautiful scenery in the background.
                It's like another dimension, it's like finding paradise.'

                At 18, he was sent to America by his father so he wouldn't have to
                join the Iraqi army and also to get an American education. But not
                long afterward, his father lost his business when revolution swept
                Iraq in 1958. Martin supported his schooling by working as a busboy
                and then as a waiter at Toots Shor's famous restaurant in Manhattan.
                It was at NYU that he met Scorsese. `We spent a lot of time together
                aside from writing,' he noted. `We had like 15 ideas, a lot of ideas.
                `Let's do this, let's do that'. Everything (Scorsese) did coming out
                of NYU is basically Marty and Mardik,' Katrib said. `They were like a
                team.' They made a documentary about Scorsese's parents called
                `Italianamerican.' Martin did the pre-production interviews. `I put
                the answers down on paper,' he recalled. `You don't ask questions if
                you don't know the answers already.'
                But it was 1973's `Mean Streets' that catapulted their careers.

                Audiences marveled at the gritty dialogue. `They think it's all made
                up on the screen, which is untrue,' Martin said, noting that he
                achieved the realistic dialogue by reading what he had written into a
                tape recorder until the lines were just as he envisioned the actors
                doing them. `Mean Streets' changed not only their careers but also
                those of the movie's stars, Robert De Niro and Harvey Keitel.

                `The whole situation became suddenly a different world for us,'
                Martin said. `I stopped teaching and moved to L.A. I got a couple of
                jobs, did some documentary-style writing for some people. I signed
                with Chartoff/Winkler' (the producers of `Rocky').

                He re teamed with Scorsese on `New York, New York' and recalled how
                `they had to shoot whether the script was ready or not. That was the
                problem.' But he adds: `Right now, I think it works better than it
                did then. Years have done justice to it.'

                Still, it is `Raging Bull' that he will be most remembered for. He
                spent a year and a half researching the life of boxer Jake LaMotta.
                `De Niro wanted to make `Raging Bull,' but Marty didn't (because) he
                hated boxing and sports,' Martin said.

                `Bob and I sat down and watched every boxing movie ever made - not to
                copy, just the opposite, not to do what other people had done,'
                Martin recalled. They convinced Scorsese there was a movie in it by
                having him visualise scenes, like fighters' blood spraying the crowd.
                But Hollywood was changing. `Star Wars' and `E.T. the
                Extra-Terrestrial' highlighted the new world of computer wizardry in
                films. `I can't write that kind of stuff,' Martin said. His scripts
                were, after all, rooted in realism, not fantasy.

                As is so common in Hollywood, he found himself unable to get his
                projects up and going. `He was the original writer on `Carlito's Way'
                and then he made fun of one of Al Pacino's movies and ended up losing
                the account,' Katrib said. `He was nitpicking `Scarface.' When he
                talked to us about it, he said ... he didn't think it was a good
                story.'

                There was another project he hoped to make about a famous
                photojournalist of the 1930s known as Weegee , but somebody else beat
                him to the punch with a similar movie. `When it bombed, nobody would
                touch my story.' Along the way, Martin had become hooked on cocaine.
                He used the drug, he said, not to party but `only to keep me up' at
                night so he could keep writing.

                `He speaks out about it to his students,' Katrib said. `What teacher
                says, `Hey, kid, don't do that'?' Martin eventually lost his house
                and his personal belongings. One of the movie's poignant scenes has
                Martin expressing regret that he never fathered any children. He was
                married for six years, he said, but writers and marriage do not make
                for stable relationships.

                He is in his 11th year of writing a book about screenwriting. He said
                he likely will have to take time off from teaching to finish the
                work. On November 4, Martin will be honored with a lifetime
                achievement award at the 10th annual ARPA International Film Festival
                at its gala awards banquet at the Sheraton Universal Hotel.

                http://www.thepeninsulaqatar.com/fea...ures162007.xml

                Comment


                • #28
                  Re: Cultural Horizons of Armenians

                  PARAJANOV'S MYTHIC QUEST FOR LOVE
                  By Nicolas Rapold

                  New York Sun, NY
                  The New York Sun covers America and the world from a base in New York. Its report comprises straightforward news dispatches and a lively editorial page…

                  Oct 31 2007

                  For much of the 1970s, the legendary director Sergei Parajanov
                  (1924-90) was imprisoned as a punishment for the crime of making
                  mind-blowing movies. That's the impression you get, at any rate, after
                  experiencing "Shadows of Forgotten Ancestors," the filmmaker's 1964
                  breakthrough, which begins a week-long run today at the BAMcinematek,
                  at the Brooklyn Academy of Music. This folk fever dream, seemingly
                  possessed by pagan magic and infused with nonstop native music, roils
                  with the all-consuming passion of its story about a shepherd, Ivan
                  (Ivan Mikolajchuk), whose beloved Marichka (Larisa Kadochnikova) dies.

                  In the decade that followed the release of the film, Soviet
                  apparatchiks harassed the Ukrainian-born Armenian director endlessly,
                  accusing Parajanov of provincial nationalism, torpedoing his
                  subsequent films, and eventually jailing him in 1973, five years
                  after his magnificent 1968 imagining of the Armenian artist Sayat
                  Nova, "The Color of Pomegranates," which many consider his crowning
                  achievement. Possessing both empathetic dedication to each movie's
                  terrain and a vigor of expression to match, the flamboyant, fearless
                  director posed a threat by unleashing an artistic and spiritual force
                  that was more basic and potent than ideology.

                  Filmed among the Gutsuls in Ukraine's Carpathian mountains, "Shadows
                  of Forgotten Ancestors" has the pith and immediacy of so many muscular
                  lines of folk poetry. Ivan's childhood is a rough-and-tumble overture:
                  a tree in a snowy forest that lays low a man; a lunging village idiot
                  amid peasants resplendent in tunics; heady wanderings through an
                  Orthodox church mid-ritual. Ivan's joyous courtship with Marichka
                  despite a family feud is a bucolic apotheosis: As they spin each
                  other around in a field, the low camera angle makes a single daisy
                  flit in and out of eclipsing the sun.

                  The season comes for Ivan to summer with the shepherds, but lovelorn
                  Marichka seeks him out and tragically slips down a rockface. To this
                  point, the film's earthy and ruddy tones and bristling mobile camera
                  are startlingly alive, like a color photograph of a time before time.

                  But with Marichka's death, Parajanov plunges the film - and Ivan -
                  into dolorous grays and heavy action that bursts into mania and
                  devolves into daze.

                  The colors return when Ivan rehitches with a buxom, heavily sensuous
                  peasant girl, Palagna (Tatyana Bestayeva), but when the babies
                  don't come, the heavy-lidded eroticism shifts to a literally haunted
                  vacancy. Parajanov's sense for the culture's magic becomes palpable
                  when Palagna consults a grabby sorcerer. The supernatural element that
                  thrums throughout the film, drawing on pagan and orthodox energies
                  and bewitching song and dance, feels unified with daily life until
                  it falls unhinged in these moments of disorder and desperation.

                  >From the first otherworldly moans of peasant alpine horns, music keeps
                  "Shadows" grounded and mythic at the same time. There's more singing,
                  twanging, keening, clattering, and stomping than dialogue.

                  Like makers of other ethnic cine-portraits, Parajanov knew to find
                  the heartbeat of a people in its sound and music, and even in the
                  restive crackling of a rangy fire.

                  Besides the power of his art, his empathy for native Ukrainian culture
                  was what irked Soviet authorities, who envisioned one monolithic
                  Soviet people. "Shadows" renders Carpathian custom, costume, and
                  music as fully and richly as a documentary, without ever feeling
                  like one. Like Pasolini eliciting grace from the masses, Parajanov is
                  never an observer gathering material. He took a different tack from
                  even his Ukrainian predecessor, the legendary silent-film director
                  Alexander Dovzhenko, who shot waving grain and sturdy peasants with
                  pistonlike montage and framing, and a worker-friendly ethos.

                  Parajanov had in fact studied under Dovzhenko at VGIK, the renowned
                  Moscow film school. Bracketing his influences was his avowed object
                  of admiration, the director Andrei Tarkovsky, who was younger by
                  10 years. You can see an affinity between the one-two pairs of
                  Tarkovsky's ruralist "Ivan's Childhood" and artist epic "Andrei
                  Rublev," and Parajanov's "Shadows" and "Color of Pomegranates."

                  A coda to the passion of "Shadows" is the violent echo of its
                  family-feud rumblings in Parajanov's early life: His first wife was
                  murdered for marrying a foreigner. And Soviet life was obviously
                  a struggle; even his release from the gulags came only after
                  international pressure, with blacklisting constant. But two more films
                  followed, and Parajanov spoke of going to America to adapt Longfellow's
                  "Song of Hiawatha." In that resilience, and in "Shadows of Forgotten
                  Ancestors," you get the sense of the filmmaker's spirit in every shot.

                  ......

                  PARA-PARAJANOV EXHIBITION IN BUCHAREST

                  armradio.am
                  31.10.2007 17:39

                  "Para-Parajanov" exhibition of paintings and collages by young
                  Romainain artists Silvia Kostin and Bogdan Theodoresku based on
                  creative motives of Sergey Parajanov was opened in "Sigma" art gallery
                  of Bucharest on October 31.

                  The paintings on display reflect the spirit and uniqueness of
                  Parajanov's art. The opening ceremony was attended by fans of the
                  great director, a number of guests and media representatives.

                  The event features the Armenian Ambassador to Romania Yeghishe
                  Sargsyan, who made a speech about Sergey Parajanov's life and work.

                  What if I find someone else when looking for you? My soul shivers as the idea invades my mind.

                  Comment


                  • #29
                    Re: Cultural Horizons of Armenians

                    1 of 3

                    GURDJIEFF: THE FOUNDER OF AMERICAN MYSTICISM
                    By Roya Monajem, Tehran

                    Payvand News
                    11/06/07

                    What follows is the note I added to my translation of Gurdjieff's
                    canon Beelzebub's Tales to His Grandson, subtitled The Objective
                    Criticism of the Life of Man after, a few days of internal fierce
                    struggle whether I should take this venture, this risk or not. With
                    the encouragement of the publisher, I did. My intention in writing
                    this note was to share with readers what helped me when reading this
                    amazing 'story book of ontology and cosmology.' I will be grateful
                    if people familiar with G's teachings and this book in particular,
                    and those interested in Mysticism, and New Age Spiritualism in general
                    to criticize this note as it is the only alternative that I can think
                    of to make sure I haven't gone too wild here!

                    This is what I wrote there.

                    Apparently, after sending this work to the publisher (1949), Gurdjieff
                    tells his entourage that his task is now finished and leaves this
                    world a week later. Based on the fact that it was translated and sent
                    to the publisher while he was still alive, one could hope that there
                    would be only one translation; what a vain wishful thinking!

                    After finishing the first draft of the translation which was carried
                    out from the photocopy of the book I had borrowed from Saman Sadjadi
                    (Penguine 1992), I received a normal copy of 1998 edition. Having
                    the above wishful thought in mind, I put this on a shelf and
                    continued checking and working with that photocopy, until one day
                    when wishing to check some part, I picked up this new book which
                    was closer at hand. What a shock! No, it can't be true, this is a
                    different translation! I turned to the first page and found exactly
                    what was said in the first book: "Original written in Russian and
                    Armenian. Translations into other languages have been made under the
                    personal direction of the author..." with no other note mentioning
                    that this is a new revised edition. Very strange and unexpected from
                    well-established western publishing system! What is the story?

                    I started to compare them. As much as I could see they both convey the
                    same things, but they are different! Now the question was: Which one
                    of them is the translation carried out "under the personal direction
                    of the author?"

                    Yet, we can ask that if they essentially convey the same thing why is
                    it important to know which is the 'genuine or authentic' copy? Another
                    question may answer this question. Is a painting produced by a
                    master painter the same as even its best reproduction carried out
                    by his most talented and well trained pupil? Our eyes might not see
                    the difference, but something in us feels and senses it because they
                    come from two different sources of 'energy and emanations.' In other
                    words, they come from two different persons at two different levels
                    of Being. In our case, Gurdjieff's energy should still be present in
                    one and absent in the other...

                    To find an answer I contacted two different Gurdjieff's groups in
                    US through e-mail and it was interesting to find out that both were
                    as much surprised as I was when I first realized this fact. And they
                    both suggested that I should take the latest edition as the authentic
                    copy. Opposite to what I was feeling.

                    Anyhow at the peak of "what to do?" in this regard, I reached the
                    section dealing with Islam and while struggling with one of the
                    typically long Gurdjieffian sentences, I appealed to the new edition
                    to see how it is translated there. Seeing the term Mohammadi instead
                    of Moslem and associating what Edward Saeed says about the history of
                    this term in his Orientalism, I became certain that this can not be
                    the genuine authentic translation because it almost seems impossible
                    that Gurdjieff who took a considerable part of his teachings from
                    Islamic mystics and Islamic mystical orders says Mohammadi instead of
                    Moslem. Thank goodness, the first question finally found a satisfactory
                    answer at least for me and from then on I peacefully continued taking
                    the first copy as the genuine authentic translation and mentioned the
                    discrepancies only when they were noticeable as footnotes. After all,
                    what has happened in this regard is nothing new. G gives us ample
                    information about what has happened during the past human history
                    each time that a prophet, a theoretician, a philosopher, a mystic,
                    a man of genius.... puts his head on earth.

                    There were other important points that had to be pondered upon, and
                    with the above incidence I no longer had the motivation or inclination
                    to appeal to G's groups in the west.

                    The next important 'what to do?' showed itself from the first page of
                    the first chapter if we don't take the author's introduction as the
                    first chapter. What Persian equivalent should I use for the frequently
                    repeated term "common presence?"

                    Common can not mean ordinary here because the term 'ordinary presence'
                    is also used every now and then with a different meaning. I used the
                    Persian word moshtarek which is the meaning it conveys in the English
                    sentence 'we have common points of view' for example, all the time
                    thinking whether it is a proper equivalent or not. Why has G used
                    this term, what does he exactly mean by that? ...

                    The first simple answer that comes to mind is that he means the
                    presence that is common in all humans. If so then why didn't he
                    use only presence? Why does he use the same term for even a single
                    human being?...

                    Until one day, (imitating Archimedes): "Eureka!" huzur moshtarek'
                    must be O.K, for this simple reason that based on a very old belief,
                    G regards every single human being as a legion and proves it in an
                    understandable way. We don't have a single 'I", the common presence
                    is the presence of all this legion of 'I's.

                    From G's point of view every human being has at least three 'I's
                    that he calls physical, emotional and mental; and the perfect man
                    has three bodies, a planetary body, an astral body and a mental body
                    and taking into consideration the universality of the law of seven,
                    each of these bodies should consist of seven layers... little by
                    little we are reaching that legion.

                    Therefore, perhaps we can say that 'common presence' replaces the
                    'I' that humans if real should have, but lack as they are.

                    The other important 'what to do?' concerned G's forged words, in
                    most cases, long almost unutterable words encountered almost in
                    every page or so. Some of these words or to be more exact, parts
                    of them consists of words understandable for any educated English
                    speaking person. Should these parts be translated? But from another
                    perspective this words may be looked at as an international language
                    that if translated will lose this quality. For example, the word
                    hepta-paraparshinokh means the law of seven which has its own term in
                    different languages, but when G's word is used, it is not important
                    what is our mother tongue, we will know exactly what is meant by that.

                    So although translation of these meaningful parts could help
                    Persian readers a little in remembering them better, like saying haft
                    (seven)-paraparshinokh, but again there was a sense or a feeling that
                    together with responses of the people I consulted in this regard was
                    telling me that this should not be done and I just should mention these
                    cases in the corresponding footnotes as much my knowledge allows me.

                    But what could be G's intention in making these words? He does give
                    some scattered candid and obscure reasons for it that you will read
                    as you read through the text, but for those who are not familiar with
                    G's teachings, although deeply disinclined to transfer my personal
                    understanding and insights - you will read the reasons later - it is
                    perhaps useful to mention one of them.

                    G believes that humans as such are just a special and unique brand of
                    mechanical transformers of substances and radiations spending their
                    live in 'sleep.' According to some statistics an average human being
                    can live at most only for one minute with total and complete presence
                    and awareness, and I like to add here that even this seemingly very
                    short time span is a lot and rarely happens. And according to some
                    other statistics we can keep our attention on the text we read for
                    only 20 minutes and even this only concerns those texts that really
                    need attention. Therefore, the first function of these unfamiliar
                    words for everybody regardless of their mother tongue is to prevent
                    us from losing attention and 'go back to sleep' or our usual state of
                    'daydreaming,' and in case this has already happened they compel us to
                    'wake up' and resume attentive reading.

                    We can say more about their probable other functions, but let us each
                    think and discover them for ourselves. There is a long discussion in
                    Ouspensky's In Search of Miraculous[1] about why it can be harmful
                    to transfer our personal understanding at the level that this poor
                    translator may have which frankly and honestly doesn't know where it
                    is and makes her doubt whether she should have ventured to translate
                    this work or not in the first place. What gave her some assurance is
                    based on the text itself.

                    G says that he has written this book by 'active mentation.' Allow me
                    to transfer the meaning of this term by telling you a story.

                    Another important G's pupil (disciple), Orage, who was an experienced
                    knowledgeable Englishman, the editor of a literary magazine called
                    New Age and the first organizer of G's groups in US (although
                    apparently without G's permission and knowledge at first)[2] and
                    perhaps the first editor of English translation of this work, when
                    asked why he didn't do much edition, he answered he 'didn't find
                    it necessary; it is understandable as it is!' (free quotation).[3]
                    In the peak of reflection and self-doubt about the above question,
                    that is the relation between understanding and the level of Being,
                    reading or hearing this about Orage was an assurance. This was more
                    or less exactly what I felt when I first faced this work. Despite
                    long sentences, sometimes covering more than half a page, it was
                    startling to see that with a little bit of concentration and effort,
                    they can be translated without the need to cut sentences and...

                    So although Orage's comment decreased that self-doubt, another question
                    appeared almost immediately that helped me to understand the term
                    "active mentation" better as well. The question was how is it that
                    two people, one Persian speaking and the other English speaking,
                    in two different time-spaces, particularly with such great different
                    cultural backgrounds have reached almost the same perception in regard
                    to this work, that is it is understandable.[4] So perhaps this is
                    the difference between 'objective and subjective art' mentioned in
                    Miraculous: in objective art, the result of active mentation the
                    artist knows exactly what sort of effects he/she wishes to create
                    on the audience regardless of their individual subjectivity. For
                    example, we all feel overwhelmed when we first face Persepolis,
                    due to its grandeur and..., and then each depending on the degree of
                    our understanding (which according to G is the mean of knowledge and
                    level of Being) is affected in other ways as well. In subjective art,
                    however, the work is mostly created by accident and thus can have
                    totally different effects on the audience.

                    The more I lived with the content of these Tales, the more I could
                    feel the truth in the fact that G knew exactly what he wanted to do
                    with his readers.

                    The second point that should be mentioned in this regard is that
                    G has written his canon in the form of story. Why? Perhaps because
                    to make it easier for us, regardless of our race, culture, social
                    class, level of education and...to understand his teachings. A great
                    part of this work is indeed written in the form of story, and tells
                    the story of human life, the world, the cosmos. And stories talk
                    to our 'commonest presence.' Everybody regardless of his/her race,
                    social cultural geographical, educational level, understands such
                    stories. In addition, if we pay a little bit of attention to the
                    sound of stories when they are told, we can detect the same melody
                    or different performances of the same melody depending on the language.

                    Once upon time...Il etait une fois.... ruzi, ruzegaari...Grandparents,
                    regardless of their time-space of their origin relate stories in the
                    most loving way to their grandchildren, particularly when they are
                    their favorite grandson, their heir! This familiar 'romantic' melody
                    can also play a significant role in facilitating the understanding
                    of this piece of objective art. And after all, translation of such
                    stories is no difficult job.

                    But what can be said about other parts of this work that sound
                    like when one is trying to solve a difficult mathematical question
                    and therefore has to press hard one's brain? Here, G uses the same
                    language that is the contemporary international scientific language
                    that everybody with a high school diploma should be familiar with it.

                    Mathematical problems, chemical formulae, biological and physical laws
                    and principles say the same thing, no matter in what language they
                    are said or written. Translation of these texts is not very difficult
                    either, but how much we can understand them is anther thing. It is
                    here that the reciprocal relation between knowledge and level of Being
                    comes to play a role and as Molana says 'everybody becomes my company,
                    according to his/her thoughts.'[5]
                    .....

                    Last edited by Siamanto; 11-25-2007, 08:41 PM.
                    What if I find someone else when looking for you? My soul shivers as the idea invades my mind.

                    Comment


                    • #30
                      Re: Cultural Horizons of Armenians

                      2 of 3

                      GURDJIEFF: THE FOUNDER OF AMERICAN MYSTICISM
                      By Roya Monajem, Tehran

                      Payvand News
                      11/06/07
                      ................
                      And the last point in this regard.

                      I sincerely hope I have not made any mistakes that would harm the
                      reader's understanding in this translation with this confession that
                      imitating G, I have intentionally used a couple of words that may sound
                      awkward, and for which we have commoner equivalents, such as the word
                      'intentional' (repeated often) translated as niyat-mandaaneh. The
                      purpose was to further help reader to stay attentive and awake while
                      reading. But in order to complete this note, let me add the following.

                      G says: "Man is a legion with three headquarters mentioned above.

                      If I am right to say that stories of this work which are simple stories
                      of our everyday life experienced by all human beings regardless of
                      time-space, aim at our physical center (roughly instinctive brain)
                      and the non-story parts aim at our mental center, then although on
                      one hand the love stories of this work are limited to first of all
                      Beelzebub's love for his grandson, a case of mother-son love and
                      a couple of friendly love-relations, and on the other hand very
                      little has been directly said about our emotional center, then one
                      can rightly ask how is he tackling our emotional center that plays
                      a vital role in understanding?

                      Its absence does not appear very strange at the first glance or
                      first reading of the book. According to Ouspensky in Miraculous,
                      G's teaching has been criticized for not saying much about love and
                      loving! He is indeed a strange mystic! Yet, let us not forget that
                      again according to Ouspensky, G called his way the Way of Sly-man and
                      in the documentary that Peter Brook has produced on G's life we see
                      a scene when G catches a sparrow, paints it and sells it as American
                      Canary to buy some old books from a Persian speaking book seller
                      and there is a part in this very work that associate the same thing,
                      but of course he is the kind of sly man that Hafez describes: Learn
                      slyness and be generous, as it is not an art/an animal not drinking
                      and not becoming man.

                      It is hard to believe that G has left out this center particularly
                      vital in reaching real understanding of anything, let alone his
                      teachings. He must have tackled this mysterious center of ours, but
                      so slyly that we can not perceive it at first. But how? This was a
                      question that haunted me all the time, until the sixth time I was
                      working on this translation,[6] when something like an answer crossed
                      the mind. Perhaps he is tapping our 'emotional center' by using
                      'emotional' words?! The word love itself is used a dozen of times,
                      but always with two other words 'faith' and 'hope' and a few times
                      with the third word 'conscience.' He says with the abnormal life man
                      has created for himself with the result of development of self-love,
                      vanity, conceit and...he has pushed these sacred feelings to his
                      subconscious and what man calls 'love' is mainly sexual attraction
                      and/or mental considerations (free quotation). He says, it is a long
                      time that man has not experienced the real taste of love and that is
                      why he can not describe this "most beatific sacred impulse." The clue
                      he gives for its identification is this: 'the result of experiencing
                      of which we can blissfully rest from the meritorious labors actualized
                      by us for the purpose of self-perfection.'[7]

                      The first notion that we can have from this is that love is the fruit
                      of 'conscious labor' for keeping oneself 'awake,' for the purpose of
                      self-perfection. On the other hand he says in another part: what is
                      most accessible to us in the process of self-perfection is patient
                      endurance of unpleasant manifestations of the people we live and
                      socialize with for any reasons' (free quotation).

                      Isn't this in a way teaching how to truly love in practice, or using
                      the prevalent term used today, isn't this the very definition of
                      'unconditional love?'

                      G's teachings seems lacking this most loved subject, love, because
                      his approach is neither the 'Hollywoodian' contemporary form of love,
                      nor the classic form of 'Leyly and Majnoon' or 'Romeo and Juliet'
                      including mystical type of love. In fact, considering all evidences
                      (see below) we can dare to call this way, the 'way of lovers of truth'
                      with its loving aspect concealed because of the above reasons.

                      And if it repels potential candidates of the way of spiritualism
                      for this, let them cling to empty words and as there is not much
                      open talk about love and loving, let them follow much talked about
                      'unconditional love' of American mysticism and the 'new priesthood
                      of spiritualism' arising from it. Yet, the interesting point or the
                      paradox here is that G himself with all the people he directly or
                      indirectly trained in West, among them are many brilliant trend-making
                      individuals in various fields from sciences to arts may very well be
                      called the founder of this new priesthood and American Mysticism.[8]
                      This may not seem obvious at first because not all the people who
                      'profiting by the crumbs fallen from his so to say 'idea table' and
                      'opening their, what he would say 'Shachermacher workshop-booths'
                      were honest and sincere enough to mention his name and his influence
                      on their works. But the real proof for the above claim, the G is the
                      founder of a 'new' kind of 'priesthood' is not only this very book
                      itself, but a part of it where Beelzebub tells his grandson that
                      'one of the strangest things about these contemporary three-brained
                      beings is to teach what themselves don't know...

                      You can even earn money from it (free quotation).[9] Has there ever in
                      the history of mankind been so many 'gurus' and 'spiritual teachers'
                      all charging their 'followers?' Like lots of other things, G bravely
                      just brought into surface what the traditional priesthoods have been
                      doing in concealment in the past and present.

                      G or perhaps his Eastern masters before him realized that the center
                      of civilization is moving completely to the West and by G's first
                      appearance in Russia, even from Europe to America and this 'new
                      civilization' needs its own spiritual way and language. Africa at the
                      time of Atlantis, Asia at the time of Persia, Egypt, Babel, India and
                      China, Europe since Renaissance until the end of WWII and now it is
                      naturally the turn of America to be the center of civilization.

                      Majnoon's turn is over and it's our turn/everybody has his turn for
                      five days (Hafez)

                      Now when we look at the question from this perspective, and we realize
                      what is now 'exported' under the name of 'progressive culture, new age
                      material and spiritualism', is directly or indirectly influenced by
                      G's teaching, himself trained in central Asia, then we might be less
                      worried and fearful about our 'backwardness' from the contemporary
                      center of civilization and as G says 'vainly grow sincerely indignant
                      about it.' G says nothing that Hafez, Molana and their teachers and
                      disciples haven't said. As he himself says all our 'the- so-called-
                      new- ideas and inventions have a prototype in the past.' G is just
                      repeating all the things considered as 'truth' from the dawn of
                      civilization on earth in our language. Without a true knowledge
                      of where we are standing we can never appreciate what we have and
                      therefore continue being 'vainly and sincerely indignant' and worried
                      for being 'backward' without deeply reflecting on the meaning of this
                      word, plus the fact that it is impossible to violate the universal
                      laws and do not pay for our past and present mistakes? Dark nights
                      always end in bright days, and east, west, north, south will have
                      their turn of rise and fall, birth and death...

                      And in the last analysis what has been said up to now about the
                      "Original Truth" no matter who, where and when is based on a war
                      between two opposites, good and bad. G's emphasis on the existence of
                      the third reconciling force, recorded before in the idea of Trinity and
                      Tao, particularly in the way he explains it, in a language accessible
                      to all is really promising.

                      We were talking about G's method of tackling our emotional center by
                      using emotional words. If this understanding based on G's teaching of
                      the way our centers work and the role of 'association' in these centers
                      is correct and Beelzebub's Tales simultaneously affects and works on
                      all our three centers - with stories affecting our instinctive center,
                      non-story parts tackling our mental center and emotional words tapping
                      our emotional center - then this last example will give another proof
                      for calling 'Fourth Way' or the Way of Sly-man, the Way of lovers of
                      Truth. G says the main human calamity arises from the fact that they
                      divided themselves into four casts (classes) that turns all human
                      relations to that of lords-slaves, depending on whether we see the
                      other person as higher or lower than ourselves. In other words, if we
                      see them higher, we behave like slaves, immediately "picking up our
                      handkerchief to rub their 'ticklish organ'" (i.e. flatter them) and if
                      we see them lower we boast like lords and issue orders, etc. Another
                      thing that G says in addition to what mentioned above about division
                      of followers of any 'ontological cosmological system of thought'
                      into different orders as soon as its founder put his head on earth,
                      is that never would come a day when only one system of thought rules
                      the earth.[10] In fact, these are among G's 'objective criticisms of
                      the life of man.'

                      What I don't understand in this historical masculine interpretation of
                      life and creation based on war of opposites and division into classes
                      is why we never suspect the fact that perhaps this state of affairs is
                      also the will of our common 'Endless Creator?' In other words, there
                      will never come a day when only one single interpretation of Truth
                      dominates the world, because human beings are of different types and
                      thus different world views, different approaches to the Truth. Doesn't
                      this variety and multiplicity rule throughout the universe, from the
                      world of plants and animals, to the world of planets and solar systems?

                      Let's look at this evidence in more detail. In case of mammals and
                      even before them, this variety starts with having two different sexes
                      for each species and in case of human beings, this two different sexes
                      if looked at from Indian point of view, each has three different types
                      (vata, pita, kafa) and if we look at them from Persian-Greek point of
                      view they are divided into four dispositions (lets leave out details)
                      and if we look at them from Chinese point of view they are divided
                      into five dispositions, and if we look at them from the Gurdjieffian
                      level of Being, these earthly 'three-brained beings' are divided into
                      seven groups depending on the kind of emanations they issue with seven
                      planets and seven amshaspand (archangels) representing them and based
                      on I Ching's eight hexagrams, they are divided into 8 groups and based
                      on Eneagram types, into 9 types, and if we wish to see what is allotted
                      to each of these two, three, four, five, seven, eight, nine types in
                      'the circle of fate,' depending on the time of their conception or
                      birth, they are divided into at least 12 different types, each having
                      their own world-view and their own interpretation of existence. And
                      perhaps the cause of 'war between 72 nations' lies in this simple
                      fact that because humans do not have the same predisposition, type,
                      emanation, for this simple reason that they are born and grow up on
                      different geographical lands with different nutrition under different
                      cosmic radiation, willy-nilly they are divided into different races,
                      tribes, nations, casts, classes, types. Perhaps there is a purpose in
                      that too. It is true that it is the recognition of this obvious fact
                      that probably gave rise to the idea of Federation (from the time of
                      ancient Persian king Cyrus) and recently of Democracy, but the question
                      is why hasn't this unquestionable fact become an integral part of
                      our collective consciousness, why hasn't it entered our genetic pool?

                      The reason may lie in the overwhelming dominance of our ontological
                      and cosmological interpretation based on the war of opposites that
                      by now has completely dominated two of our centers- instinctive and
                      mental. Perhaps that is why as G says, the world has always been as
                      it is today.

                      Somewhere in these Tales dealing with the aim of creation of humans,
                      an idea is expressed that is very similar to Zoroastrian view that
                      Ahuramazda (God) created humans to help Him in the war with Ahriman
                      (Satan), with this difference that here the aim is to help Him in
                      management of his expanding Universe. It has also been said that
                      the world is an 'experimental crucible,' and 'attainment of full
                      consciousness is only possible through conscious work on ourselves,'
                      therefore is it not possible to conclude that the 'owner of this
                      laboratory' wish to try different combinations for his ultimate aim,
                      even if we forget the terminating question of the above paragraph
                      (i.e. keep with masculine interpretation)? What I am trying to say
                      is let us work hard to truly accept the fact that because we are
                      of different types, we can never live in peace with ourselves and
                      others, unless we recognize this fact so deeply that it gets absorbed
                      in our genetic pool and becomes an integral part of our collective
                      consciousness.

                      ............................

                      Last edited by Siamanto; 11-25-2007, 08:46 PM.
                      What if I find someone else when looking for you? My soul shivers as the idea invades my mind.

                      Comment

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