DOCSLIB.ORG

Oc151 Layout 7 for Lino

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Oc151 Layout 7 for Lino “The earth is but one country, and mankind its citizens” – Bahá’u’lláh INSIDE In Vanuatu, a proving ground for Newsletter of the Bahá’í International Community coconut oil as an alternative fuel April-June 2003 Volume 15, Issue 1 Entrepreneur Tony Deamer shows that pure coconut oil can be used as an alternative to petroleum in automotive diesel engines. The result is an environmentally friendly fuel that might also help the local economy. 2 Perspective: The Ethics of Globalization: a Bahá’í Perspective. 4 In Chicago, a Temple is celebrated for its architectural innovation and spiritual impact. 8 Tony Deamer in his garage with a rally car he has converted to run on coconut oil. ORT VILA, Vanuatu — Rounding a corner and heading up a steep hill outside the At local, national, and Pcapital city of this lush South Pacific island nation, Tony Deamer stomped on the gas international levels, pedal of his Range Rover — but didn’t downshift. Bahá’ís elect leadership With nary a sputter or a cough, the vehicle — modified to run on coconut oil instead of councils worldwide. diesel fuel — took the incline in stride. “Coconut oil is a bit more torquey, because it burns slower,” said Mr. Deamer, a 52- year-old Australian-born motor mechanic. “Normally, I’d have to shift down into first here, but with coconut oil, I can keep it in second gear.” Spending time with Mr. Deamer is an extended lesson in the benefits of coconut oil 16 over petroleum. Among the other advantages: it doesn’t make black smoke, it is less costly (at least in the South Pacific), it has the potential to stimulate employment among local Review: Overcoming coconut growers, and, perhaps most importantly for the world at large, it is an environ- mentally friendly fuel. Violence against And, by the way, cars burning it can be fun to drive. Women and Girls — In what could prove to be a boon for both the environment and cash-strapped South Michael Penn and Pacific islands, Mr. Deamer has succeeded in proving that automotive diesel engines, with Rahel Nardos survey a very little modification, can run safely on coconut oil. The discovery has huge potential for global problem. Coconut, continued on page 10 PERSPECTIVE is published quarterly by the Office of Public Information of the Bahá’í International Community, an international non-governmental organiza- tion which encompasses and The Ethics of Globalization: represents the worldwide membership of the Bahá’í Faith. A Bahá’í Perspective For more information on the stories in this newsletter, or [Editor’s note: The following is adapted from kind, the world’s major religions — West- any aspect of the Bahá’í a speech by Professor Suheil Bushrui, presented ern Christianity, Orthodoxy, Hinduism, Bud- International Community and on 11 June 2003 in Brussels, in honor of the dhism, Islam, Confucianism, Taoism, Juda- its work, please contact: opening of a display at the European Parlia- ism — also share key values in common. If ment. [See page 14.] Prof. Bushrui holds the humans are ever to develop a universal civi- ONE COUNTRY Bahá’í International Bahá’í Chair for World Peace at the Center lization, it will emerge gradually through the Community - Suite 120 for International Development and Conflict exploration and expansion of these com- 866 United Nations Plaza Management, University of Maryland. The monalities.” New York, New York 10017 entire speech can be read at http:// Recognizing 125 years ago humanity’s U.S.A. www.onecountry.org/e151/global_ethics.htm] acute need for spiritual and religious recon- E-mail: [email protected] ciliation, Bahá’u’lláh touched in his writings http://www.onecountry.org ebates on globalization, especially in upon the conditions essential to the creation Dpolicy-making circles, are often shaped of a universal civilization and the establish- Executive Editor: by purely national interests, whether social, ment of a system of world governance. He Ann Boyles economic, or political. But such interests are emphasized the necessity of creating a uni- Editor: parochial, whereas, if the phenomenon of versal global consciousness, a new spiritual Brad Pokorny globalization were to be carefully examined, awareness, and a new sense of responsibility. it would be found to affect far more than the “O well-beloved ones!” Bahá’u’lláh Associate Editors: narrow range of concerns and issues to which wrote. “The tabernacle of unity hath been Galina Tumurova (Moscow) it is customarily restricted, so that discus- raised; regard ye not one another as strang- Christine Samandari-Hakim (Paris) sions of the subject would properly be broad- ers. Ye are the fruits of one tree, and the Kong Siew Huat (Macau) ened to take into account the cultural and leaves of one branch. We cherish the hope Guilda Walker (London) spiritual dimensions. that the light of justice may shine upon the While enormous possibilities are asso- world and sanctify it from tyranny.” Editorial Assistant: ciated with the phenomenon of globaliza- For the Bahá’í international community, Veronica Shoffstall tion, these potentialities must not blind us globalization is a vision of world unity in so Design: to the grave problems it entails. Only deep and broad a sense as to embrace every Mann & Mann through concerted action by the world com- aspect of human life. Such a vision of plan- munity can there be any hope of tackling etary unity and integration, however, bears Subscription inquiries and finally eradicating such menaces as in- no relation to the often bland, faceless, and should be directed to the above address. All material ternational terrorism, the proliferation of amoral global marketplace that we see op- is copyrighted by the Bahá’í deadly weapons, illegal drug trafficking, or- erating today. Instead, it recognizes and cel- International Community ganized crime, the spread of disease, and ebrates the rich diversity of creeds and cul- and subject to all applicable environmental degradation. tures while at the same time affirming the international copyright laws. Perhaps foremost, all responsible parties fundamental oneness of the human race. Stories from this newsletter may be republished by any and bodies in today’s world are compelled The Bahá’í approach to globalization can be organization provided that to seek some means of global conflict reso- summed up as a commitment to the con- they are attributed as lution and arbitration. Specifically, the ques- cept of “unity in diversity” and what this follows: “Reprinted from tion must be addressed: “How are we to avoid practically entails in the life of the individual ONE COUNTRY, the a disastrous and unwinnable ‘clash of civili- and society alike. newsletter of the Bahá’í International Community.” zations?’” The author of that controversial A diverse world affords the optimal con- thesis has himself suggested an answer. In ditions for all to realize their highest poten- © 2003 by The Bahá’í his 1996 book The Clash of Civilizations and tial through independent intellectual, spiri- International Community the Remaking of World Order, Professor tual, or aesthetic endeavor. With the one- Samuel Huntington included this generally ness of humanity accorded pride of place in ISSN 1018-9300 neglected conclusion: human consciousness, its very diversity be- Printed on recycled paper “…as many have pointed out, whatever comes rather a safeguard against tyranny the degree to which they divided human- than a cause of bitter conflict and division. 2 ONE COUNTRY / April-June 2003 The multicultural approach offers a to design in consequence a single global sys- sound alternative to the paradigm of global- tem of governance based upon universal ization which seems predominant today. values. From these could then be fashioned Since the end of the Cold War over a decade a comprehensive global ethic and a shared ago, the proponents of globalization have global “human rights and responsibilities enthusiastically acclaimed the transforma- constitution.” tive potential of markets and market mecha- Instead of retreating from globalization, nisms as a kind of universal panacea for all developing countries and ethnic communi- the world’s ills. Undoubtedly, markets do ties are summoned to shape the process by perform certain functions very efficiently: themselves actively participating in it; the over time, they have emerged as useful in- world must not indeed be deprived of the struments for the allocation of goods and distinctive and invaluable contribution that services, and, to a certain degree, have suc- all societies, without exception, have within ceeded also in connecting and integrating their power to make by sharing with others the peoples of the world. Yet, are not other their highest and most noble values. economic models also possible — models A globalization informed rather by the that should serve to release and develop timeless wisdom of the prophets and sages human potential, whilst drawing upon those than the arbitrary exigencies of the global innate human impulses towards fairness and mart must of necessity be set upon a firm compassion? foundation of interfaith and intercultural All too often, dialogues on globalization cooperation, and be characterized by an Cultural relativism are thwarted by appeals to “cultural relativ- amicable and open dialogue between the is a political ism.” In theory, cultural relativism is the divers creeds and cultures of the world. stratagem rooted notion that certain social, economic, cul- For Bahá’ís, the principle of unity is the in the false tural, and political practices are intrinsic to bedrock of all religious faith; but in the social particular groups, and that the peremptory sphere, the establishment of a universal stan- premise that the imposition of alien and artificial standards dard of justice is of preeminent concern, for member societies is an unwarrantable infringement. Yet such justice is the essential foundation of unity, and of today’s world protests are often but attempts to shirk the without unity there can be no peace.
Load more

Recommended publications
  • Bahá'í Canada
    Bahá’í Canada FALL 2017 | W ILL 174 B . E . VOL . 30 N O. 1 Reflections on the Tablets of the Divine Plan PUBLICATIONS MAIL AGREEMENT No. 40050758 From the Writings herefore, know ye of a certainty that whosoever he divine friends must be attracted to and enamored Tarises in this day to diffuse the divine fragrances, the Tof each other and ever be ready and willing to sacrifice cohorts of the Kingdom of God shall confirm him and their own lives for each other. Should one soul from the bestowals and the favors of the Blessed Perfection shall amongst the believers meet another, it must be as though encircle him. O that I could travel, even though on foot a thirsty one with parched lips has reached to the fountain and in the utmost poverty, to these regions, and, raising the of the water of life, or a lover has met his true beloved. call of “Yá Bahá’u’l-Abhá” in cities, villages, mountains, For one of the greatest divine wisdoms regarding the deserts and oceans, promote the divine teachings! This, appearance of the holy Manifestations is this: The souls alas, I cannot do. How intensely I deplore it! Please God, ye may come to know each other and become intimate with may achieve it. each other; the power of the love of God may make all of ‘Abdu’l-Bahá, Tablets of the Divine Plan, no. 7, p. 41. them the waves of one sea, the flowers of one rose garden, and the stars of one heaven.
    [Show full text]
  • Examples of the Bahá'í Faith's Outward Expressions
    Examples of the Bahá’í Faith’s Outward Expressions Photo taken in 1894 Carmel means “Vineyard of the Lord”. Mount Carmel, of which the prophet Daniel called “the glorious mountain”. (KJV-Daniel 11:45) The New English Bible translation is “the holy hill, the fairest of all hills”. Mount Carmel, the home of the prophet Elijah, who challenged 450 prophets of Baal to prove their religious claims. “Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel's table. (KJV, 3 Kings 18:19-29) He destroyed them, as well as the pervasive belief in Baalim, a false god. Caves where he lived in this Mountain are still revered. Mount Carmel, of which the Prophet Isaiah extolled “And it shall come to pass in the last days, [that] the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.” (KJV, Isaiah 2:2-3) And again, “…let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem.” (KJV, Isaiah 11:3) And again, “They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.” (KJV, 11:9) Mount Carmel, where Bahá’u’lláh (trans.
    [Show full text]
  • Chapter 1: Introduction 1
    THE ROLE OF DIASPORA IN DEVELOPING IRANIAN SOFTWARE INDUSTRY Master Project Thesis Farhad Zoljalali Supervisor Sundeep Sahay University of Oslo April 2006 2 DEDICATION Hereby I dedicate this thesis to my beloved advisor, Bahman Samandari who sacrificed his sweet life to open the doors of higher education for the Baha’i youth in Iran. May his kind, warm and sacrificing spirit inspire us all. Oslo, 18th April 2006 I II TABLE OF CONTENTS DEDICATION I TABLE OF CONTENTS III TABLE OF FIGURES V CHAPTER 1: INTRODUCTION 1 RESEARCH MOTIVATION 2 SIGNIFICANCE OF THE PROBLEM 3 BENEFITS OF THIS RESEARCH AND RESEARCH PROBLEM 9 DIASPORA’S SCOPE 9 RESEARCH PROBLEM 10 BENEFITS OF THIS RESEARCH 10 EXPECTED TARGET GROUPS 12 METHODOLOGY 12 DIRECT OBSERVATION 13 INTERVIEW 13 READING 13 QUANTITATIVE METHOD 14 OVERVIEW OF THE THEORETICAL BASIS 14 OVERVIEW OF THE EMPIRICAL BASIS 14 STRUCTURE OF THE THESIS 16 CHAPTER 2: WHY IRAN HAS SO MANY DIASPORAS? 17 HISTORY OVERVIEW 18 EMIGRATION FROM IRAN BEFORE 1978 19 EMIGRATION FROM IRAN AFTER 1979 20 STATISTICS 26 SUMMING UP THE REASONS 28 THE EFFECTS OF EMIGRATION ON IRAN’S POPULATION TEXTURE: 31 CHAPTER 3: CURRENT SITUATION 37 ECONOMY OVERVIEW 37 OVERVIEW OF ECONOMIC STRUCTURE 37 THE CURRENT STATE OF IT IN IRAN 38 COMMUNICATION 39 COMPUTER 41 INTERNET 42 CHAPTER 4: METHODOLOGY 49 III NICHOLSON AND SAHAY’S STRATEGY DESCRIPTION 49 QUALITATIVE METHODS DESCRIPTION 50 BOOKS AND ARTICLES 51 NEWSPAPERS AND INTERNET NEWS AGENCIES AND TVS 51 RELEVANT WEBSITES 52 INTERVIEWS 52 E-MAIL CORRESPONDING 54 STATISTICS 56 DIRECT OBSERVATION 56 CHAPTER 5: THEORY OVERVIEW 59 CHAPTER 6: LITERATURE REVIEW 65 SAHAY’S WORKS 65 NICHOLSON AND SAHAY: “BUILDING IRAN’S SOFTWARE INDUSTRY: AN ASSESSMENT OF PLANS AND PROSPECTS” [3] 65 S.
    [Show full text]
  • Association for Bahá'í Studies–North America 39Th Annual Conference “Advancing the Life of the Mind” Important Inform
    Association for Bahá’í Studies–North America 39th Annual Conference “Advancing the Life of the Mind” 6 — 9 August 2015 Hyatt Regency Orange County, California, USA Conference Theme Statement . 3 Thursday . 4 Friday . 5 Saturday . 9 Sunday . 12 Abstracts and biographical notes . 13 Artists performing . 40 Important Information Conference Badge Your conference badge is your “ticket of admission” to all sessions. You must wear it to attend conference sessions. The security personnel will not allow admittance to anyone without a badge. Security The security and usher volunteers at the conference are there to assist you. Please follow their instructions at all times. They can be identified by red ribbons on their badges. Promptness The schedule of sessions is very full. To give equal time to the speakers, the sessions must begin on time. We request your cooperation in arriving promptly. Cell Phones The ringing of mobile telephones in the audience is very disruptive to a presentation. Please turn off your cell phone or put it on “silent” mode while you are in the conference sessions. The Children’s and Junior Youth Program (Children must be preregistered to attend) The Children and Junior Youth Program for ages 5 to 14, is being held in Salons I, II & III on the Second Floor (North Tower). Parents may drop off children at their program 15 minutes before the adult session starting time. Parents are asked to pick up their children promptly at the close of each session and for the lunch breaks. (Snacks are included in the children’s program.) The times for Children/Junior Youth sessions are Thursday, 6 August 10:00 a.m.
    [Show full text]
  • Methods of Utilizing Natural Organisms in Technological Architecture1
    Middle-East Journal of Scientific Research 13 (3): 379-389, 2013 ISSN 1990-9233 © IDOSI Publications, 2013 DOI: 10.5829/idosi.mejsr.2013.13.3.1863 Methods of Utilizing Natural Organisms in Technological Architecture1 12Mahmood Feizabadi, Mohamadreza Bemanian, 3Mahmood Golabchi and 2Seyyed Mojtaba Mirhosseini 1Faculty of Architecture and Urban Planning, Ferdowsi University of Mashhad, Mashhad, Iran 2Faculty of Art and Architecture, Tarbiat Modares University, Tehran, Iran 3Faculty of Fine Arts, Tehran University, Tehran, Iran Abstract: This research aimed at identifying natural organisms and the way of their expression in the technological samples of contemporary architecture. The main questions were: "Which methods of utilizing natural organisms are effective on the technological works of contemporary architecture?" and "How and how much do they affect?" This descriptive-analytical research was conducted using archival method to access the theoretical literature and surveying method for collecting the data required. Case studies were selected and analyzed from the internationally famous technological works made from the sixties (Hi-Tech style) till now. The case studies were divided into two periods, 20th and 21st centuries and 8 works were selected in each period (totally 16 works). The results indicated that formal and structural methods have had most used between methods of utilizing natural organisms in technological works of contemporary architecture and functional method has been neglected. These methods generally have affects on both architectural structure and space. Key words: Nature Natural organisms Technological architecture Contemporary architecture INTRODUCTION nature. Every snow crystal has a six-side, symmetrical and even form and could create unlimited and non-repetitive The Importance and Necessity of the Topic: "In animal, patterns" [5].
    [Show full text]
  • Mashriqu'l-Adhkár
    Mashriqu’l-Adhkár (Arabic: "Dawning Place of the Praise of God") Term used primarily to refer to a Bahá’í House of Worship, also known as a Temple, and its surrounding dependencies. ARTICLE OUTLINE: THE INSTITUTION OF THE MASHRIQU’L-ADHKÁR The Institution of the Mashriqu’l-Adhkár Concept Purpose Concept Form The term Mashriqu’l-Adhkár is used in the writings Symbolism of Bahá’u’lláh, ‘Abdu’l-Bahá, and Shoghi Effendi to Houses of Worship around the World refer to a gathering of Bahá’ís worshiping and Ashgabat (Ashkhabad, ‘Ishqábád) praising God through use of sacred scripture, Chicago especially at dawn; to a building dedicated to such Kampala worship; to the complex of buildings surrounding a Sydney Frankfurt am Main central House of Worship that Bahá’u’lláh ordained Panama City to be at the heart of every Bahá’í community and Apia that is to include educational and humanitarian New Delhi service institutions open to people of all religions; Santiago and to the central House of Worship, or Temple, Future Plans itself. Only Bahá’ís may contribute funds to the ARTICLE RESOURCES: building and operation of a Mashriqu’l-Adhkár. As is generally the case with Bahá’í institutions, the Notes development of the Mashriqu’l-Adhkár as an Other Sources and Related Reading institution is both gradual and evolutionary. In His book of laws, the Kitáb-i-Aqdas (Most Holy Book), Bahá’u’lláh describes the Mashriqu’l-Adhkár as a building erected in a city or village for the worship of God.1 ‘Abdu’l-Bahá, whose ministry spanned the period 1892–1921, encouraged the Bahá’ís to establish Mashriqu’l-Adhkárs in every "hamlet and city";2 if this were not possible due to severe persecution, He advised, the Mashriqu’l-Adhkár could even be "underground."3 Many Bahá’í communities in Iran and in the Transcaspian Territory in Russia designated ordinary houses in their localities as Mashriqu’l-Adhkárs (See: ‘Alavíyyih Khánum, and ‘Alí Ján, Mullá).
    [Show full text]
  • THE BAHA'i HOUSE of WORSHIP: LOCALISATION and UNNERSAL FORM
    THE BAHA'i HOUSE OF WORSHIP: LOCALISATION AND UNNERSAL FORM GRAHAM HAsSALL' Introduction To many observers the Bahil'i religion is best known for its universal out­ look, its Houses of Worship, and the persecution of its adherents in Iran. This chapter is focussed on one of these dimensions, and to a small extent considers the other two. It focuses on the concept of the Mashriqu'l­ Adhkilr in BaM'i thought and practice, and explores the interplay between the universal specifications for this particular architectural form and its enculturation in regional settings; European, African, Oceanic, Asian, and American. In doing so, it explores the extent to which their emergence models the "six facets of production" that Peterson and Anand suggest underlie effective "production of culture" (Peterson and Anand 2004). The first section of the chapter reviews the conception, design, and construc­ tion of Houses of Worship; whilst a second section focuses on matters of use and receptivity. The Bahil'i religion had its origin in nineteenth century Persia but in the past century has spread to all continents and now has a global member­ ship (Warburg 2006). Central tenets of BaM'i belief are that all religions refer to the one Creator, that this Creator has in various epochs commu­ nicated to humanity through divinely inspired messengers, all of whom have taught an essentially similar message concerning the spiritual nature of the human being, just as they taught social norms and laws that dif­ fer in accordance with exigencies of the time. Such a theology embraces the legitimacy of the world's prophetic religions (which it distinguishes from subsequent schisms and divergent interpretations of the founders' scriptural utterances), whilst also recognizing the unique station of the Prophet-founder of the BaM'i Faith, BaM'u'llilh (1817-1892), as the most recent of these messengers.
    [Show full text]
  • FOOTPRINTS in the SANDS of TIME Memoire of a Maidservant
    FOOTPRINTS IN THE SANDS OF TIME Memoire of a Maidservant Shahla Behroozi Gillbanks © Shahla Behroozi Gillbanks 2019 All Rights Reserved Published online by The Afnan Library Trust Sandy, Bedfordshire, 2019 1 FOOTPRINTS IN THE SAND One night I dreamed I was walking along the beach with the Lord. Many scenes from my life flashed across the sky. In each scene I noticed footprints in the sand. Sometimes there were two sets of footprints, other times there was one only. This bothered me because I noticed that during the low periods of my life, when I was suffering from anguish, sorrow or defeat, I could see only one set of footprints, so I said to the Lord, “You promised me Lord, that if I followed you, you would walk with me always. But I have noticed that during the most trying periods of my life there has only been one set of footprints in the sand. Why, when I needed you most, have you not been there for me?” The Lord replied, “The years when you have seen only one set of footprints, my child, is when I carried you.” ~~ Mary Stevenson, 1936 2 INTRODUCTION: "FOOTPRINTS IN THE SANDS OF TIME" is my memoir as a Bahá’í in Iran, pioneering in different countries around the world, and a historical account of service in the United States, New Zealand, and Czechoslovakia. Part, I, MY FAMILY HISTORY starts with the 1880’s historical perspective of Persian history when my grandfather left Ishghabad for the ancient city of Hamadan. Then his family life in Tehran and his involvement in the Persian Constitutional Revolution.
    [Show full text]
  • FOOTPRINTS in the SANDS of TIME Memoire of a Maidservant
    FOOTPRINTS IN THE SANDS OF TIME Memoire of a Maidservant Shahla Behroozi Gillbanks FOOTPRINTS IN THE SAND One night I dreamed I was walking along the beach with the Lord. Many scenes from my life flashed across the sky. In each scene I noticed footprints in the sand. Sometimes there were two sets of footprints, other times there was one only. This bothered me because I noticed that during the low periods of my life, when I was suffering from anguish, sorrow, or defeat, I could see only one set of footprints, so I said to the Lord, “You promised me Lord, that if I followed you, you would walk with me always. But I have noticed that during the most trying periods of my life there has only been one set of footprints in the sand. Why, when I needed you most, have you not been there for me?” The Lord replied, “The years when you have seen only one set of footprints, my child, is when I carried you.” ~~ Mary Stevenson, 1936 1 INTRODUCTION: "FOOTPRINTS IN THE SANDS OF TIME" is my memoir as a Bahá’í in Iran, pioneering in different countries around the world, and a historical account of service in the United States, New Zealand, and Czechoslovakia. Part, I, MY FAMILY HISTORY starts with the 1880’s historical perspective of Persian history when my grandfather left Ishghabad for the ancient city of Hamadan. Then his family life in Tehran and his involvement in the Persian Constitutional Revolution. It continues with the story of my parents who lived as Bahá’ís in the 20th Century of Iran, the social and political changes of Iran and its impact on the life of the Bahá’í community.
    [Show full text]
  • Methods of Utilizing Natural Organisms in Technological Architecture1
    Middle-East Journal of Scientific Research 13 (3): 379-389, 2013 ISSN 1990-9233 © IDOSI Publications, 2013 DOI: 10.5829/idosi.mejsr.2013.13.3.1863 Methods of Utilizing Natural Organisms in Technological Architecture1 1Mahmood Feizabadi, 2Mohamadreza Bemanian, 3Mahmood Golabchi and 2Seyyed Mojtaba Mirhosseini 1Faculty of Architecture and Urban Planning, Ferdowsi University of Mashhad, Mashhad, Iran 2Faculty of Art and Architecture, Tarbiat Modares University, Tehran, Iran 3Faculty of Fine Arts, Tehran University, Tehran, Iran Abstract: This research aimed at identifying natural organisms and the way of their expression in the technological samples of contemporary architecture. The main questions were: "Which methods of utilizing natural organisms are effective on the technological works of contemporary architecture?" and "How and how much do they affect?" This descriptive-analytical research was conducted using archival method to access the theoretical literature and surveying method for collecting the data required. Case studies were selected and analyzed from the internationally famous technological works made from the sixties (Hi-Tech style) till now. The case studies were divided into two periods, 20th and 21st centuries and 8 works were selected in each period (totally 16 works). The results indicated that formal and structural methods have had most used between methods of utilizing natural organisms in technological works of contemporary architecture and functional method has been neglected. These methods generally have affects on both architectural structure and space. Key words: Nature % Natural organisms % Technological architecture % Contemporary architecture INTRODUCTION nature. Every snow crystal has a six-side, symmetrical and even form and could create unlimited and non-repetitive The Importance and Necessity of the Topic: "In animal, patterns" [5].
    [Show full text]
  • Simin Behbahani Banooy-E Ghazal Continues to Sing Iran
    141 September - October 2012 Vol. XXIII No. 141 ISSN: 1557-623X Celebrating Simin Behbahani Banooy-e Ghazal Continues to Sing Iran • It Is Our Time • “Fresh Air” Art Exhibit in Escondido Celebrates Community Artists • BUILDING THE DREAM UPDATE • Graduation Hype • ISSD Participates in Iranian Studies Conference in Istanbul • Persian Poetry Today “Love at Eighty” • Santouri A Film by Dariush Mehrjui • A New Start • Acid Reflux • On Abstract Art: Where is the Skill? • The Most Visited Building of theNo. 141/World September - October 2012 1 141 By: Shahri Estakhry Since 1991 Persian Cultural Center’s It Is Our Time Bilingual Magazine Is a bi-monthly publication organized for Recently in Early September 1988, I sat on a bench in the playground of All Hallows Academy literary, cultural and information purposes in La Jolla, California where I was a faculty member, waiting to register a few students for Financial support is provided by the City of Persian classes. My friend the late Mozzi Bagherzadeh had graciously agreed to help anywhere San Diego Commission for Arts and Culture. that she could. I was hoping for a “few” students in order for them to be a challenge to each other in learning. We ended up registering more than 75 students that day, and became aware of Persian Cultural Center 9265 Dowdy Dr. # 105 • San Diego, CA 92126 the fact that we had a school on our hands. Tel :( 858) 653-0336 That was 25 years ago and the start of the Iranian School of San Diego. Within a few months Fax & Message: (619) 374-7335 Email: [email protected] later came the birth of the Persian Cultural Center.
    [Show full text]
  • Translator's Notes Appear in Square Brackets
    [PROVISIONAL TRANSLATION FROM PERSIAN] [Translator’s notes appear in square brackets.] [Personal information has been redacted.] [The excerpt below is from the section of the article that pertains to the Baha’i Faith] [Adapted from website:] Kayhan Newspaper [Date:] 19 Dey 1386 [9 January 2008] Bush’s Message in Honour of Baha’u’llah Ahmad Allahyari During these years, the Baha’is who escaped Iran took every opportunity to strike a blow at and defeat the Islamic regime, and in this way large investments were made. In general, a number of Baha’is quite secretly continued their organizational activities in Iran until 1362 [1983/1984]. This year, however, after arresting a number of them and exposing their espionage activities for foreigners, the Prosecutor’s Office formally banned any Baha’i organizational and factional activity in Iran. The National Spiritual Assembly of the Baha’is of Iran, which had the Baha’i community of Iran under its organizational auspices, with the publication of an eight-page declaration, announced its dissolution in appearance only. But this announcement of dissolution was made only on paper and with the aim of deceiving the public. Because since then, the perverse Baha’i sect, with the support of Western circles from outside and inside, has been constantly planning to strike at the Islamic Republic. The sect’s leaders spread rumours and complained about Iran to the international community, and Western circles sided with them through their media, with individuals such as Galindo Pohl and Copithorne, representatives for human rights at the United Nations, and declared that the Baha’is were being persecuted in Iran.
    [Show full text]