The Middle East in London Magazine On Persian Music

Volume 12 - Number 2
February March 2016

4
THIS ISSUE: PERSIAN MUSIC
Sounding the city Still singing A

discursive study of music in Iran during the 1960s Shaping the Persian repertoire The
introduction of piano practice in Iran Music, Islam and Persian Sufism Music on the
move in the Middle East Swaying to Persian and Middle Eastern tunes in London PLUS
Reviews and events in London
February March 2016
4
THIS ISSUE: PERSIAN MUSIC
Sounding the city Still singing A

discursive study of music in Iran during the 1960s Shaping the Persian repertoire The
introduction of piano practice in Iran Music, Islam and Persian Sufism Music on the
move in the Middle East Swaying to Persian and Middle Eastern tunes in London PLUS
Reviews and events in London
Aida Foroutan, 'Protest',

2002. No. 14 of a series of 28
paintings called Women's Life,
2001-2015. Oil on canvas. 80
x 80 cm. Image courtesy of
the artist
February March 2016

Editorial Board
Professor Nadje Al-Ali
SOAS
Dr Hadi Enayat
AKU
Ms Narguess Farzad
SOAS
Mrs Nevsal Hughes
Association of European Journalists
Professor George Joff
Cambridge University
Ms Janet Rady
Janet Rady Fine Art
Mr Barnaby Rogerson
Ms Sarah Searight
British Foundation for the Study
of Arabia
Dr Sarah Stewart
SOAS
Dr Shelagh Weir
Independent Researcher
About the London Middle East Institute (LMEI)

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Birkbeck College
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Contents
LMEI Board of Trustees
Baroness Valerie Amos (Chair)
Director, SOAS
Professor Richard Black, SOAS
Dr John Curtis
Iran Heritage Foundation
Dr Nelida Fuccaro, SOAS
Mr Alan Jenkins
Dr Karima Laachir, SOAS
Dr Dina Matar, SOAS
Dr Hanan Morsy
European Bank for Reconstruction
and Development
Dr Barbara Zollner
Birkbeck College
LMEI Advisory Council

Lady Barbara Judge (Chair)
Professor Muhammad A. S. Abdel Haleem
H E Khalid Al-Duwaisan GVCO
Ambassador, Embassy of the State of Kuwait
Mrs Haifa Al Kaylani
Arab International Womens Forum
Dr Khalid Bin Mohammed Al Khalifa
President, University College of Bahrain
Professor Tony Allan
Kings College and SOAS
Dr Alanoud Alsharekh
Senior Fellow for Regional Politics, IISS
Mr Farad Azima
NetScientific Plc
Dr Noel Brehony
MENAS Associates Ltd.
Professor Magdy Ishak Hanna
British Egyptian Society
HE Mr Mazen Kemal Homoud
Ambassador, Embassy of the Hashemite
Kingdom of Jordan
Mr Paul Smith
Chairman, Eversheds International
Founding Patron and

Donor of the LMEI
Sheikh Mohamed Bin Issa Al Jaber
MBI Al Jaber Foundation
19
Swaying to Persian and Middle
Eastern tunes in London
Roya Arab
4
EDITORIAL
5
INSIGHT
Sounding the city: Tehrans
contemporary soundscapes
Laudan Nooshin
7
PERSIAN MUSIC
Still singing: female singers in
contemporary Iran
Parmis Mozafari
9
A discursive study of music in
Iran during the 1960s
Mohammadamin Hashemi
11
Shaping the Persian repertoire
Houman M. Sarshar
13
The introduction of piano
practice in Iran
Maryam Farshadfar
15
Music, Islam and Persian
Sufism
Terry Graham
17
Music on the move in the
Middle East
Ilana Webster-Kogen
21
REVIEWS
CD
Rhapsody of Roses: Persian
Classical Music from the 1950s
Pejman Akbarzadeh
22
BOOKS
Iranian Classical Music: The
Discourses and Practice of
Creativity
Stefan Williamson Fa
23
BOOKS IN BRIEF
26
IN MEMORIAM
Homa Nategh (1934-2016)
Touraj Atabaki and Nasser
Mohajer
27
Khodadad Farmanfarmaian
(1928-2015)
Ramin Nassehi
28
EVENTS IN LONDON
February March 2016 The Middle East in London 3
EDITORIAL
Dear Reader
Qajar era paintings of female musicians in Sadabad Palace Tehran, Iran. Photographs
courtesy of Jane Lewisohn
Jane Lewisohn, SOAS
he Iranian baby is rocked in its

mothers arms to the mode of
Dashti; street vendors hawk their
wares in mode of Abu Ata or Afshari; the
mason calls for a brick from his partner
in Shur or Humayun or Isfahan; and the
beggar appeals to the passers-by with a cry
in Gusha-yi Mansuri. (Ruhullah Khaliqi)
From the beating human heart, the song

of the nightingales, the patter of raindrops
and the whistling of the wind, music
pervades every aspect of human life. Each
region of the Middle East brings a unique
flavour to their music, informed by their
native languages, dialects and local customs.
Although each region and ethnicity features
its own unique local musical tradition, there
is a common thread underlying Middle
Eastern musical traditions that makes them
immediately recognizable. In this issue of
The Middle East in London, we give you a
taste of the flavours of Persian music.
Laudan Nooshin gives us insights into
the soundscapes of an ever-changing
Tehran metropolis, revealing how ancient
sounds are intermixed with the modern
urban cacophony. Parmis Mozafaris
article describes the resilience of female

performers in Iran, where musicians
constantly run the risk of falling foul of
the authorities when it comes to their
performances. Pejman Akbarzadehs review
of Sepideh Raissadats CD shows how
Persian female performers have found a
receptive audience for their music in the
West.
Mohammadamin Hashemi, in his
analysis of the modern and traditional
discourses in Persian music in Iran in the
1960s, shows how musicians in the Middle
East have strived to reconnect with their
musical roots in the past and the present,
distancing themselves from modern
innovations. Houman Sarshar and Maryam
Farshadfar zoom in to give a close-up
of the contributions of specific Persian
musicians. Sarshar provides an overview
of some of the important contributions of
Jewish musicians to Persian music during
recent centuries. Farshadfar focusses on
the introduction and reception of the piano
in Persian music and the compositions
of the iconic maestro Murtaza Mahjubi,
whose compositions continue to be widely
performed today.
4 The Middle East in London February March 2016
Terry Graham explains how Sufism

provides the spiritual base for music in
Persia and throughout much of the Middle
East. Ilana Webster-Kogen demonstrates
that if there is one thing that conservative
Shiite jurisprudents and the Wahhabi
fundamentalists agree on, it is that music
should be kept on a tight leash or banned all
together. Roya Arab in her essay on Persian
and Middle Eastern music in London today
gives us a glimpse into the thriving Middle
Eastern music scene among the various
diaspora communities in London. Stefan
Williamson Fa reviews Laudan Noushins
book Iranian Classical Music: The Discourses
and Practice of Creativity and finds it a
valuable resource for those looking for an
in-depth approach to Persian music. Finally
Ramin Nassehi recounts the contributions
of Khodadad Farmanfarmaian to the
economic development of Iran, while Touraj
Atabaki and Nasser Mohajer remember the
contributions of Homa Nategh to the field
of Iranian History.
INSIGHT
Laudan Nooshin recounts the rhythms

of modern Tehran
Sounding the city: Tehrans

contemporary soundscapes
Laudan Nooshin
Buskers in Park-e Qeytarieh, Tehran
tanding on a flat rooftop in north

Tehran on a warm summers evening
I am immersed in sound: the
overlapping strains of the call to prayer
echoing from local mosques; a rock
beat from a passing car; the call of birds
circling the mountains; a distant ringtone;
picnickers in a local park; the low-level hum
of the city below. (field notes, August 2015)
Tehran is a vibrant metropolis of more
than 8 million inhabitants, cradled in the
foothills of the Alborz Mountains; it has
been a political and cultural centre for
over 200 years. During this time it has
experienced exponential growth from
a walled town of around 60,000 to one
of the largest cites in the region. Under
Pahlavi rule (1925-1979) an extensive

programme of urban expansion led to
the destruction of historic buildings
regarded as symbolising the regressive
traditionalism of the preceding Qajar
monarchs. Reza Shah Pahlavi envisioned a
capital city fit for a nation that was modern,
Western-facing and secular. The dominant
discourses promoted the idea of modernity
as incompatible with tradition and the
resulting tensions, which eventually erupted
in the 1979 Revolution, can still be felt, seen
and crucially heard in many areas of life.
Inspired by the work of ethnomusicologists
such as Abigail Wood on the sounds of
Jerusalems old city and Matt Sakakeeny
on New Orleans, I have recently embarked
Recent attention to sound opens up exciting avenues

of exploration in relation to the ways in which it
shapes and is shaped by the urban context
on a project exploring the sounds of

contemporary Tehran. Whilst Urban
Studies has tended to privilege the visual
and spatial, the recent attention to sound
opens up exciting avenues of exploration
in relation to the ways in which it shapes
and is shaped by the urban context, and
how it acquires meaning in relation to
both public and private, live and mediated
experiences. I became interested in such
questions on my first extended trip to Iran
as an adult in the late 1990s. One of my
lasting memories, having arrived late at
night and not having been in Iran for over
30 years, was being gently woken by the
distant sound of the dawn azan, amplified
over a city still hushed in the half-light. I
felt that I was experiencing something quite
unearthly. And of course, the beauty of its
sound aside, the azan is a powerful symbol
of religious devotion and piety, of the higher
authority of God, of essence, of eternal
Its interesting to consider both the immense changes to

the sonic environment, but also how the more stable
and familiar sounds the azan, birds, water in the
joob mediate the experience of rapid urban change
juxtaposition of the traditional and modern,
with all the sounds present in industrial
metropolises existing alongside what
has been heard for centuries, such as the
sound of peddlers, mosques, traditional
bazaars, etc. In many locations, trendy cafes
and restaurants where the modern and
fashionable youth go can be five hundred
steps away from a religious shrine or a
traditional place that is mainly used by
the older generations. I encountered a
particularly interesting sonic juxtaposition
during a visit to the old Qasr Prison,
now a museum and park which during
the summer evenings of 2015 hosted a
festival of Old Tehran. In the block where
political prisoners were previously held,
the sounds of inmates and visitors shouting
across the wide corridor that kept them
physically separated, trying desperately
to communicate with one another, have
been reconstructed and broadcast to
museum visitors. It was a disturbing
experience from which I emerged into the
festive outdoor sounds, with food stalls
playing loud music and people enjoying
performances of traditional street theatre:
the sharp disjuncture between the sonic
reconstruction of the prisons dark history
and the present-day evening entertainment
was quite unsettling.
Laudan Nooshin is Reader in

Ethnomusicology at City University London.
She specialises in Iranian Music
Emamzadeh Saleh shrine, Tajrish, north Tehran

Laudan Nooshin
truth. Proclaimed by a disembodied voice

from minarets which were once the highest
points in the city, the sound is all-pervasive.
This could indeed be the voice of God. Not
only does the azan mark significant points
in the day, until recently it would have been
the most far-reaching sound in Tehran and
the only sound to cross the boundaries
between public and private domains.
Today, the peace and calm evoked by
the azan continues to symbolise tradition,
continuity and stability but the public
soundscape over which it previously reigned
is an increasingly diverse collage, some of
which I sought to capture last summer: from
taxi drivers calling out their destinations,
the ubiquitous Tehran traffic, water flowing
through the joob, the bustle of the Tehran
bazaar, the singing of birds caged in shops
and free in the mountains, the low-level
hum of Tehran from the mountains, the
buzz of electricity pylons, hawkers selling
their wares on the Tehran metro, street
musicians, to the womens section of a
sports club or the muted sounds of a local
shrine. I also talked to people about their
sonic experiences of the city. One theme
that emerged constantly was the rapid pace
of change in Tehrans physical infrastructure
including new buildings, roads, tunnels,
and so on something I certainly felt after
a five year absence, particularly in more
affluent parts of the city. But even those
living in Tehran described how the almost
weekly changes left them disoriented, to the
extent of occasionally getting lost in familiar
neighbourhoods. Others talked about
the city as an organic being, growing and
metamorphosing almost like a character
with its own will. In this context, its
interesting to consider both the immense
changes to the sonic environment, but also
how more stable and familiar sounds the
azan, birds, water in the joob mediate the
experience of such change.
I was delighted to discover that I am not
the only person interested in the sounds
of Tehran. The Iranian Anthropology
Associations Anthropology and Culture
group includes a project documenting
Tehran sounds and conducting sound
walks around the city. It is led by Mohsen
Shahrnazdar who writes about Tehrans
unique and special sound, the result of
A more peaceful experience was a visit

to the shrine of Emamzadeh Saleh in north
Tehran. With the sunset-tinted mountains
in the background, worshippers moved
in and out of the shrine, picnickers sat
in the courtyard, an electronic screen
broadcast religious songs and images, and
visitors prayed and wept at the graves of
the assassinated nuclear scientists, lending
this space national as well as religious
significance. Here I felt a strong sense of
what Martin Stokes has termed public
intimacy, mediated through the various
sounds which seemed to bind people
together in an intense and immediate way.
The Sounds of Tehran project has only
just begun, but I hope that by exploring
some of the questions above, it will be
possible to learn more about individuals
engagement with the sensory sound-worlds
that they inhabit and the central role of
sound in enabling them to make sense of
the world around them.
PERSIAN MUSIC
After the 1979 Revolution, female solo
singing performances were banned in Iran.
Parmis Mozafari looks at some of the
ways this ban is being challenged
Still singing: female singers

in contemporary Iran
Parisa and Dastan ensemble, Vancouver, 2012 < https://www.youtube.com/watch?v=YnQnIqjCxt8 >
emale presence on stage has been

a matter of controversy in many
societies especially when this presence
is perceived to conflict with the duties of
a woman as a faithful wife or sacrificing
mother, or is likely to distort her image of
propriety as a decent lady. Female singing
in particular has encountered restrictions
and bans in various parts of the world and
at different times. In Europe, until the end
of the 17th century boys and castrati sang the
female vocals in choruses and operas.
The situation of female performers in
the Middle East has also been a direct
consequence of the socio-political,
cultural and religious priorities of the
governing systems. In Iran, prior to the
Constitutional Revolution (1906-9) a
major turning point in the history of Iranian
modernisation female performers were

mostly bound to court and indoor, femaleonly performances. A decade after the
Constitutional Revolution women began to
appear in semi-public theatres and concerts.
A few years later in 1924 the first public
concert with a female singer took place,
and in 1925 the first female singer travelled
outside Iran to record her voice. This was
not an easy transition as nearly all of these
performers faced social, familial or religious
pressures and limitations despite Reza
Khans supportive policies for such activities
(1921-25), which later became the official
Pahlavi policies during his (1925-1941)
and his sons rein (Mohammad Reza Shah
1941-1979).
In time, this support paved the way
for the appearance of many women as
After the 1979 Revolution and the imposition of new policies,

pop music, dance and female solo singing were totally banned
instrumentalists, singers, and dancers

performing in different musical genres. The
presence of female musicians especially
the stars of Persian classical music since
the 1920s and then the super stars of pop
music since the 1950s transformed the
music culture of the country and initiated
drastic changes in the public space. This,
in turn, made the restrictions imposed by
the post-revolution Islamic government
harder to tolerate for most people and music
practitioners.
After the 1979 Revolution and the
imposition of new policies, which were
based on the officials interpretation of
Shia Islamic law, many artists and musical
activities faced stark restrictions. Pop
music, dance and female solo singing were
totally banned and other forms of music
were limited. These restrictions have gone
through a great number of changes during
the last 37 years. Some forms of pop music
have been legalised, some dance forms have
Ham-khani (co-singing) was not created for its beauty, but

simply as an act of resistance that generates a space for women
re-entered the public space under the name
of harakat-e mozun (rhythmic movements),
but female solo singing is still banned. This
is due to the governments reading of Shia
jurisprudence which holds that the female
solo singing voice must not be heard by
men. The more moderate members of the
regime have so far been unable to find a way
to justify it within these given limits. Since
the early 1990s, however, female singers
have found different ways to challenge this
ban and continue their work.
The first attempts began when some
singers tried to create new kinds of spaces
for female solo singing. These included
increasing the size of their private indoor
(underground) performances with mixed
or female-only audiences. The latter led to
the creation of official female-only music
festivals since November 1994. Men are
banned from attending such concerts, and
all the stage crew are women. Cameras
and mobile phones must be handed to the
female security guards upon entrance and
womens bags and bodies are searched for
recording devices. The space allows women
to perform freely and enjoy direct contact
with their audience, but it is limited in that
they cannot cooperate with male colleagues
and their concerts remain marginal.
Another method is ham-khani (cosinging) singing with a second or third
voice. The advantage of this method is that
female solo singers can perform in public
with both male and female audiences.
However, due to the nature of this method,
it would be impossible to perform avaz
khani (free rhythm singing) and bedaheh
khani (improvisation), two important parts
of Iranian classical music solo singing.
Moreover the beauty of the song and the
voice of the main singer remain hidden
and unappreciated. Thus, for many female
singers the whole practice is akin to an
unwanted situation that they have to tolerate
in order to perform; this performing style
was not created for its beauty, but simply as
an act of resistance that generates a space for
women.
Another trend has involved holding

concerts abroad. For some leading female
singers this has become a regular practice,
particularly in places with large Iranian
diasporas such as parts of Europe and
the US. The government seems to turn a
blind eye to such performances or allows
them to happen as a safety valve. However,
most female singers do not have such
opportunities, as these performances
require formal invitations and external
investments that only famous singers may
have access to.
The last method of resistance, which is
quite recent, is the recording of music and
even music videos and posting them on
the Internet. There have been instances
of actions being taken by the government
against this method, but none of the
performers have faced serious problems and
many continue posting their songs. This is
a very simple and affordable way for any
singer to push the boundaries, and one can
find online numerous simple or professional
voice recordings and videos. The reader can
see examples of these by searching for a
Persian girl sings Hayedehs bahar song on
YouTube, or Solmaz Badri Rooze Azal on
SoundCloud. Nevertheless, many singers
avoid this as no one can predict the states
reactions.
Since the 1979 Revolution, music, in
general, has had a liminal position within
Iranian political culture; so long as it
does not break its political bounds, its
transgressions may be tolerated and hushed.
The case of female solo singing inside the
country, however, is more political than
cultural or religious. This became clear
Mahdieh Mohammad-khani and Mah ensemble,

Iran, 2013. Home performance < https://www.
youtube. com/watch?v=p65gvR4kG60 >
during the late 1990s when the reformists

managed to authorise different forms of
performances, but failed to legalise female
solo singing. The line of argument for this
is very straightforward. Firstly, as Shia
jurisprudence has been the major source of
legitimacy for Iranian government, anything
that goes against it is political. Secondly,
given the debates that are circulated in
the country, it seems there is no way to
legitimise female solo singing within Shia
jurisprudence for the time being. Thus
the state cannot authorise female solo
singing because such an act breaks the aura
of religiosity that has been used to claim
legitimacy for Irans political system. Yet the
demands of the Iranian middle class, who
have been changing the patterns of bans
since the 1980s via their transgressions,
is also a formidable force that cannot be
suppressed.
Parmis Mozafari is an Ethnomusicologist
who has taught and published on music,
dance, and female performers in Iran. She is
also a santour player and is currently a fellow
at the University of St Andrews
PERSIAN MUSIC
Mohammadamin Hashemi traces
the origins of the traditionalist vs

modernist debate within Persian musical
discourses
Public Domain
A discursive study of music

in Iran during the 1960s
Ali Akbar Shanazi teaching his pupil Pirayeh Pourafar at the Centre for the
Preservation of Iranian Traditional Music. Courtesy of Pirayeh Pourafar
he standard way of studying music

is to examine its history, genre, form
and aesthetics. Posing essential
questions such as how and why each
musical movement or genre emerged
might be just as interesting. Like all human
endeavours, music is created within a
particular social and cultural context;
the process of creation is not isolated or
independent, but is a blend of elimination,
absorption, assimilation, and projection of
socially constructed concepts. By situating
music within its unique social context, one
may gain a better understanding of why
different musical movements, such as the
innovations introduced by Ali-Naqi Vaziris
Superior School of Music (Madreseh-ye
Ali-ye Musiqi) on the one hand, or the
traditionalist school of music on the other,
waxed or waned in Iran during the 1960s.
In the wider historical context, it is clear
that several different strands of theory
and practice influenced the development
of music in Iran over the past 200 years.
The dastgah system was codified by the

Persian musicians of the 19th century.
Prior to that time the standardised Persian
musical repertoire known as radif had been
passed down by way of oral transmission
from master to student. The radif and
dastgah systems became the foundation
for the popular music of the Constitutional
Revolution of 1905-1911. It also formed
the basis for the traditional versus modern
musical discourse of the 1960s that will be
dealt with below.
Classical Western music was introduced
to Iran in 1868 when Alfred Jean-Baptiste
Lemaire, a French military musician
and composer, was invited to Iran by the
Qajar monarch Naser al-Din Shah to train
musicians at the Dar al-Funun music
school and form a military band. By 1908,
the foundations of the Tehran Symphonic

Orchestra, which introduced 18th century
European classical music to Iranians, were
in place. The prevalence of Western classical
music greatly accelerated with the rise of the
Pahlavi dynasty in 1925 and its promotion
of Western-style modernisation. In 1924,
Ali-Naqi Vaziri (often referred to as the
father of modern Persian music) returned
from studying in Europe and introduced
alternative elements into the traditional
Iranian musical discourse. Although Vaziri
believed that Western musical theory was
more developed and evolved, his aim
was to develop the traditional Iranian
dastgah as an alternative to the Europhile
musical discourse that was being officially
promoted. To this end he applied Western
musical theory and techniques to the
Ali-Naqi Vaziri applied Western musical theory

and techniques to the Persian musical radif
in order to create a modern Iranian music
Persian musical radif, reintroducing the

dastgah system, which had been virtually
abandoned, in order to create a modern
Iranian music.
As in many other countries in the
Middle East, the opposing discourses of
traditionalism versus modernism came to
dominate Iranian music during the 1960s.
Traditionalists distanced themselves from
Vaziris discourse by discarding what they
saw as unnecessary musical ornamentation;
they rejected the notion that Western
music theory represented any real musical
evolution, focusing only on the dastgah
and radif as incarnating the precious,
traditional national heritage of Iran. They
aspired to return to authentic artistic and
cultural values and forms, so as to become
purely Iranian. There was a general trend
towards rejection of Western cultural
dominance in Iran at this time among
intellectuals.
Two important events served as catalysts
to this traditionalist musical discourse.
The first was the UNESCO International
Music Councils Congress of 1961 on
the Preservation of Traditional Forms of
the Learned Music of the Orient and the
Occident, held at Tehran University in
April of that year. This congress, with its
emphasis on preservation of traditional
forms of world music, brought together
traditional music specialists from all over
the world. It inspired the musicians and
cultural authorities in favour of preserving
the traditional heritage of Iranian music and
those who were opposed to the introduction
of more modern methods and what they
considered an artificial hybrid of WesternEastern forms pioneered by the likes of
Vaziri.
Modernised Iranian music had tried to incorporate

Western elements into Iranian music and so
created a confusion of identities
The second was the foundation of the
Centre for the Preservation of Iranian
Traditional Music (Markaz-i hifz o ishayyi musiqi-yi sunnati-yi Iran) in 1968 by
Dr Dariush Safwat with the help of Reza
Ghotbi, the Director of National Iranian
Radio-Television. This centre is often
credited with saving traditional Persian
music from extinction. Nur Ali Borumand,
a colleague of Dr Safwat at The Centre,
was also passionate about preserving and
promoting the Persian dastgah and the
radif. In 1965, at the invitation of Medhi
Barkishly, Head of the Music Department
at Tehran University, he began teaching
classical Persian radif to his students there.
Some of his students went on to be the
most prominent Iranian musicians of the
era, including the likes of Mohammad
Reza Shajarian, Dariush Talai, Mohammad
Reza Lotfi, and Hossein Alizadeh, to name
but a few. In 1972 when the famous poet
Hushang Ebtahaj (Sayeh) became head
of the music section at the Iranian Radio,
he supported this return to the roots of
Persian music advocated by Buromand and
Safwats students.
The famous Golha (Flowers) radio
programmes are an interesting example
of these discourses. These programmes
were conceived, and produced by Davoud
Pirnia in 1956 until his retirement in 1967.
They were then continued by a series of
other producers until 1972, when Hushang
Ebtehaj began producing the Golchin-e
hafteh (Weekly Bouquet) programmes
until 1979 when they were taken off the

air. The Iranian music featured in the
Golha programmes which incorporated
both classical and modern poetry and
music was broadcast to a national
audience and became extremely popular
throughout Iran. These programmes were
broadcast during the midst of the Cold
War, when both nationalistic and anticommunist sentiments were riding high,
and were familiar and reassuring. Their
great popularity was in part due to the
fact that 1960s Iran was an era of return
to traditional cultural values. At the same
time, the newly-formed National Iranian
Radio and Television began organising arts
festivals, such as the Shiraz Arts and Culture
Festival (1967-1978) in which masters and
students from The Centre were featured.
In conclusion, it was during the 1960s
that traditionalist musical discourses,
those which aspired to return to the
authentic and purely Iranian musical
roots, came to dominate much of the
musical discourse in Iran. This traditionalist
discourse marginalised modernised
Iranian music, without affecting the
position of Western classical music in
Iran. The reasons underlying this were
largely related to issues of identity. Western
classical music was always separate and
isolated from traditional Iranian music,
whereas modernised Iranian music had
tried to incorporate Western elements into
Iranian music and so created a confusion
of identities. In the end, the discourse of
the return to traditional musical values
excluded any compromise between
modernity and tradition.
Public Domain
Mohammadamin Hashemi is a PhD

researcher on Iranian popular music at
SOAS. His MA dissertation focussed on the
1960s musical discourses of Iran
Right to left: Ali-Naqi Vaziri, Ruhullah Khaliqi,

Ella Zonis in Tehran, c. 1963-5. Courtesy of the
Golha Project
PERSIAN MUSIC
Houman M. Sarshar catalogues
some of the contributions Jewish Iranian

musicians have made to classical Persian
music
Shaping
the Persian
repertoire
Morteza Khan Neydavoud,

ca. 1920. Courtesy of Golha
Project
ews have been living in Iran for over

2,700 years. Throughout this time
they consistently remained the single
largest community of Jews east of the
Mediterranean outside of Israel and
influenced many aspects of life and culture
throughout greater Iran. One example
of this influence can be observed in the
realm of music; Iranian Jews played a
role in the preservation and development
of Persian music, both as masters of
Persian classical music and as celebrated
popular entertainers or motrebs. Below is
biographical information about some of the
more important Jewish Iranian musicians of
the 20th century whose achievements have
left a lasting impact on classical Persian
music.
Within this category, the kamancheh
player Musa Khan Kashi (1856-1939) is one
of the earliest musicians about whom we

have reliable biographical information. Also
admired for his singing voice, Musa Kashi
was given the honorific title of Khan by Zell
al-Soltan, prince governor of Isfahan and
son of Naser al-Din Shah Qajar (r. 18481896), in whose court Musa Khan served
for nearly 20 years. Musa Khan was famous
for his innovation of the six-stringed
kamancheh, a traditionally three-stringed
instrument that took on its now-requisite
fourth string in the mid-19th century. While
Musa Khans six-stringed kamancheh
did not prove a lasting tradition among
later players, his chief pupil Bagher Khan
Rameshgar was known to use one regularly.
Rahim Ghanuni Shirazi (1871-1944) is
another Jewish musician from this period to
hold a position of particular esteem in the
history of Persian music, most notably for
Solayman Ruhafzas chief accomplishment is a

series of recordings in 1959 of the complete radif of
the seven dastgahs, representing the first ever recordings
of the complete repertoire of classical Persian music
reintroducing the qanun (trapezoidal zither)

into Iran around 1900. The instrument had
not been in use there since the reign of the
Safavid Shah Tahmasp (r. 1524-1576). This
earned him the accolade Ghanuni, which
he officially adopted as his last name in
1926. During his lifetime, Rahim Ghanuni
remained the sole master of the qanun in
Iran, and while he had some pupils, none
surpassed him. After Rahims death, his son
Jalal Ghanuni (1900-1987) became the next
most renowned qanun player in Iran.
Born in Tehran, master tar player Yahya
Haroun Zarpanjeh (1897-1932), also
known as Yahya Khan, was one of the
most prolific Jewish recording artists of his
time. His surviving records demonstrate
his exceptional technical mastery on the
tar with his unusually fast and strong pick
and his effortlessly fluid tremolos (riz). Of
particular note among these recordings
are his Sorud-e melli (national anthem)
in the Mahur mode with Jamal Safavi on
vocals and arrangements by MohammadTaghi Bahar (1886-1951; Columbia record
label 15038), and his sessions in 1928
with Parvaneh on vocals for His Masters
Arguably the most renowned Jewish master of Persian classical

music, and indeed one of 20th-century Irans leading musicians,
is composer and tar player Morteza Khan Neydavoud
Voice label. Yahya Khans other regular
collaborators were the singers Nahid
Nikbakht and Ali Khan Farazi, with each
of whom he recorded several albums
for the Columbia label, again in 1928.
Yahya Zarpanjeh died of an infection in
a hospital in Tehran due to post-surgical
complications, thus cutting short a
promising career as a classical musician.
Master tar player Nasrollah Zarrinpanjeh is
Yahya Khans most acclaimed pupil.
Solayman Ruhafza (1900-1995) was a
master tar player as well as a skilled violin,
viola, and kamancheh player. In addition
to his many recordings, Ruhafzas chief
accomplishment is a series of recordings in
1959 of the complete repertoire or radif of
the seven dastgahs or modalities of Persian
classical music. Collected and arranged by
Musa Marufi, this compilation included
Mehdigholi Hedayats notation of Mirza
Abdollahs radif. This studio recording
of Ruhafzas performance subsequently
became the basis for the first-ever complete
notation of the radif, published in 1963 by
the Iranian Ministry of Fine Arts. These
recordings themselves also represent
the first ever recordings of the complete
repertoire of classical Persian music.
Yona Dardashti (1903-1993) is the only
Jewish vocalist in recorded Persian classical
music history to have received wide national
acclaim as a master vocalist. Dardashti
learned the basics of the avaz radif from his
father, a cantor, before studying with one
of the most celebrated masters of his time
Mirza Hosayn Sa,atsaz. A singer in the style
of the Khorasan School, Dardashti was
known for his powerful voice, high range
and smooth yodelling. In 1947 Dardashti
began singing for Radio Tehran, where,
alternating with Taj Esfahani, he performed
on the live weekly programme Shoma va
Radio (You and the Radio) every Thursday
evening and Friday morning for nearly
19 years. Despite his numerous concerts
and live radio performances, very few
recordings were ever made of Dardashtis
voice, with even fewer having survived.
Dardashti moved to Rishon-LeTzion, Israel
in 1967, where he funded the construction
of the Shushan ha-Bira Synagogue, himself
becoming its cantor. During one of his trips
back to Tehran in the mid-1970s, Dardashti
recorded selections of liturgical music
including the Patakh Eliahu, and fragments

of Selikhot prayers, all of which were also
re-released in Los Angeles in the mid-1980s.
Arguably the most renowned Jewish
master of Persian classical music, and
indeed one of 20th-century Irans leading
musicians, is composer and tar player
Morteza Khan Neydavoud (1900-1990).
Neydavoud is among the very few Iranian
master musicians to have created a style
of tar-playing so distinctly his own that it
bears his name. Alongside this technical
blueprint, he is credited with the discovery
and training of a number of Iranian master
musicians; most notably Qamar-al-Moluk
Vaziri and Gholam-Hosayn Banan,
two of Irans greatest recorded vocalists.
Neydavoud first met Qamar around
1920, and after a few years of training he
organised her first concert held in 1924
at Tehrans Grand Hotel. From 1926 until
the end of their artistic collaboration,
Neydavoud and Qamar would become
the most recorded artists of their time,
producing over 100 albums for His Masters
Voice and Polyphon Records. These albums
represent that periods first methodical
recording of the complete radif of music
and song combined. In addition to his
collaboration with Qamar, Neydavoud
regularly worked with at least three other
legendary female figures of Persian classical
music, namely Ruhangiz, Ezat Rouhbakhsh

and Molouk Zarabi.
Morteza Khan was exceptionally gifted in
composing pish-daramads, chaharmezrabs,
and tasnifs, most of which he wrote
between 1926 and 1950. In addition to his
exceptional skills as a composer, Morteza
Khans unparalleled mastery of the complete
repertoire of Persian classical music ranks
him among such late 19th-century pillars as
Mirza Abdollah by having his own signature
radif. Known as the Neydavoud radif, this
arrangement of 297 gushehs of the seven
dastgahs and five avazes, each identified by
name prior to performance, was recorded
in its entirety over the course of 18 months
with Morteza Khan on tar in the studios
of Radio Iran starting in 1969. These
recordings contained 57 more gushehs than
Mirza Abdollahs canon radif, and as such
remain the most expansive radif recorded
to date.
Houman M. Sarshar is an independent
scholar of modern Persian literature and
Jewish Iranian history and culture. He has
published widely on the history of Jews in
Iran, and his current project about the role of
Iranian Jews in Persian classical and minstrel
music is due to appear soon
Musa Khan Kashi with kamancheh. Kashan, Iran

ca. 1897. Courtesy of Houman Sarshar Kimya
Foundation
PERSIAN MUSIC
Maryam Farshadfar describes the
introduction and the evolution of piano

practice in Iran
The introduction of
piano practice in Iran
Mahjoubis unique music

notation based on Persian
letters, numbers and symbols.
Malekpour, Fakhri, Mashq-e
Ostd, Tehran: 2012. Ava-ye
Honar va Andisheh. Image
courtesy of the author
iano, a Western musical instrument,

has a unique historical position in
Persian music. Iran has its own music
as part of its culture, a classical canon with
an enduring repertoire and characteristic
techniques handed down from generation
to generation with some improvements
made along the way. When the first keys
were played on a piano in Tehran in the
1870s, the members of the imperial court
were the exclusive audience. At the time,
Sorourolmolk, the master musician of the
Qajar palace during the reign of Naser
al-Din Shah Qajar (1848-1896), attempted
to change the tuning of piano and play
traditional Persian tunes in a way which
was inspired by santour and tar techniques.
Thus, the practice of piano in Iran was
immediately associated with the music
that had already existed for generations.
This would eventually become known as
Persian piano. Later, the educated elite

of the society and students of the first
military music school in Tehran (Shobeh-ye
Music-e Darolfonoun) were among the first
practitioners of Persian piano.
Around the time of the Persian
Constitutional Revolution (1905-1907),
piano was performed in private concerts
and at garden parties (Anjoman-e
Okhovat) as a solo instrument, or as an
accompaniment for vocalists in small
ensembles. During this period, Persian
piano practice gradually matured,
culminating in the compositions and
performances of Morteza Mahjoubi
(1900-1965). Mahjoubi is considered the
most prominent composer and performer

who established the traditional Persian
piano (Piano-ye Sonnati) as a distinctive
art form. The most notable element in
traditional Persian piano is that the piano
must be tuned in accord with Persian
microtone intervals and not to the equal
temperament system that is typically used in
Western music. This means that each piano,
depending on the set of songs to be played,
will be tuned exclusively for the different
set of intervals found in the various native
modes in those songs. Morteza Mahjoubis
music for the Persian piano expresses
aesthetic elements of Persian classical music
including typical embellishments and
Sorourolmolk, a master musician of the Qajar palace, attempted

to change the tuning of piano and play traditional Persian
tunes. This would eventually become known as Persian piano
improvisational components characteristic

of original techniques played on local
musical instruments. Moreover, because
of the monophonic character of Persian
music, Mahjoubis left hand mostly doubles
the melodies in the right hand, echoing
the treble voice in the lower register, or it
plays single base notes. Mahjoubis audio
recordings and manuscripts are the main
educational resource for the new generation
of traditional-style Persian pianists who
want to sustain this practice in the modern
world.
During the reign of the Pahlavis (19251979), a vast modernisation movement took
place in Iran. Music schools were founded,
many more pianos were imported, Radio
Tehran established music programmes,
and several performance venues were
constructed all of which lent support to
the formation of a piano culture in society
and made the piano more accessible to the
general public. In the early 1920s, Colonel
Ali-Naqi Vaziri shaped modern methods
of music education in Iran, founding a
private music school to train interested
students. In 1923, with the establishment
of Vaziris Superior School of Music in
Tehran (Madreseh-ye Ali-ye Musiqi), young
musicians began to learn Western music
pedagogy such as solfeggio, aural skills,
Javad Maroufis innovative style of Persian piano became

widespread and enjoyed great popularity for many years
harmony, and classical piano. Javad Maroufi
(1915-1993) was among the graduates of
Vaziris school. Trained as a classical pianist,
Maroufi was also an expert in Persian music
and thus was able to transform the field
of Persian piano by employing Western
harmonies within the Persian melodies.
The result was an entirely new trend in
Persian piano practice, totally different
from Mahjoubis traditional style, one that
conformed instead to Western tuning, and
required no tuning adjustments. Maroufis
innovative style of Persian piano became
widespread and enjoyed great popularity for
many years.
In 20th-century Tehran, with the rapid
expansion of Western classical music, the
practice of Persian piano based almost
entirely on indigenous Persian instrumental
techniques, forms, and melodies, no
longer held an exclusive place in piano
performance in Iran. Western classical
piano co-existed with the Persian style.
With the inauguration of the Tehran
Conservatory (Honarestan Ali-ye Musiqi),
renowned European and Russian pianists
were invited to teach the Western classical
repertoire to the most promising students.

Other Persians pursued their piano
studies in European conservatories and
became known the world over, such as
Emanuel Melik-Aslanian an alumnus of
the Hamburger Konservatorium (1937),
and Tania Achot, third place winner in the
sixth International Fryderyk Chopin Piano
Competition in Warsaw (1960).
Classical piano is, in fact, the only field
of official pianistic study in Iran today. As
popular as the practice of Persian piano has
become in Iran, it has never been taught in
the conservatories and universities there.
Mahjoubi taught his traditional piano
style only in private lessons. His teaching
materials were manuscripts that he created
on his own, based on the Persian radif. He
geared each lesson differently according to
each individual students needs. Maroufi,
a classically trained pianist, also taught his
own innovative style of Persian piano in
private lessons in Tehran. Currently, his
style of Persian piano music is the more
prevalent, in large part because he published
his compositions with fewer tuning
constraints and made them available to a
broader circle of interested students.
Today, promising attempts to revitalise
the art of Persian piano are on the rise. This
is especially true for Mahjoubis style whose
outstanding legacy marks a milestone in
the evolution of Persian piano practice.
Presently, Mahjoubis best student, Fakhri
Malekpour, is teaching the traditional
style of Persian piano in private lessons in
Tehran. The effort to awaken interest and
to train a new generation of practitioners
might just mean that this unique form of
piano art will become more widely known
and practised alongside other pianistic
trends in the future.
Maryam Farshadfar is a PhD candidate in
ethnomusicology at University of Montreal.
Her dissertation The practice of Persian
piano from 1879 to 1979 is funded by a
2014-15 Bourse des tudes Suprieures. She
holds a Masters degree in piano performance
Master and pupil Morteza Mahjoubi and Fakhri

Malekpour, Tehran, c. 1955. Malekpour, Fakhri,
Mashq-e Ostd, Tehran: 2012. Ava-ye Honar va
Andisheh. Image courtesy of the author
PERSIAN MUSIC
Terry Graham traces Sufi influence in
the development and evolution of music in

Persia and Islamic countries
Music, Islam and

Persian Sufism
The Khaniqah
Nimatullahi Music
Ensemble in concert
during the conference
on 'The Legacy of
Medieval Persian
Sufism', SOAS. 6
December 1990.
Courtesy of Terry
Graham
ou beat the drum of separation; You

play the flute of Iraq; You mix the
gusha of Busalek with the gusha of
Hijaz! (Rumi, Diwan-i Shams)
The relationship between Sufism and
music in the lands of Islam has been very
much that of a marital partnership, with
its full share of harmony and dissension.
While classical music was cultivated in the
Sufi khanaqah or zawiya (lodge), it was also
given a boost by the patronage of princes
first the Arab caliphs of the Umayyad
dynasty, followed by the Persianised caliphs
of the succeeding Abbasids.
The palace provided a secular
environment for development of the genre,
rising above the religious law, as it were,
while the khanaqah provided the spiritual
base, the wellspring which constantly fed the
musical tradition, keeping it vital and rich
and preventing it from becoming stagnant

or pretentious. What had once been the
court music of the Sasanian Shahs of the
second Persian Empire (224-649 CE) was
retained by Zoroastrian converts to Islam
and blended with the Arabic language of the
Islamic revelation, effectively the new court
language of the caliphs.
Indeed, musically a Sasanian courtier
would have been at home hearing the
strains of an Abbasid period (751-1258 CE)
court orchestra. What would have struck
him as a little strange would have been the
new cadences, matched to the metres of the
new Arabic poetry, which it was composed
to fit. However, if he travelled east to the
Samanid capitals of Tus and Nishapur in
Khurasan on the Iranian plateau, by the
11th century he would have encountered the
old familiar Persian language being sung,
If the caliphs and princes took the lead in cultivating the

traditional classical music in the Islamic context, it was left to
the emerging Sufis to give the new music a spiritual grounding
though considerably modified and intoned

in rhythms shaped to the Arabic metrical
system.
Consistent with both pre-Islamic
traditions the Jahiliyya poetry of the Arabs
and the court minstrelsy of the Persians it
was the dictates of poetry which led the
way to musical formulation. On the other
hand, it was the ancient tradition of modal
complexity which governed the choice of
mode and melody. Given this base, Arabic
melodies could be grafted onto the Persian
trunk of the musical tree, as easily as those
of successive Turkish, Indian and other
ethnic traditions as reflected in such
names in the traditional nomenclature as
hijaz for one of the gushas, or melodies, of
Iranian traditional music; Bayat-i Turk for
one of the modes; and Rak-i Hindi (literally,
Indian Raga) for another gusha.
However, if the caliphs and princes
with their courtly retinues took the lead
in cultivating the traditional classical
music in the Islamic context, it was left to
the emerging Sufis to give the new music
Traditional music is, in fact, so marked by Sufi values that

many of the very terms that it employs are inspired by Sufism
a spiritual grounding. While the work
of technical re-creation was undertaken
by Persian musicians/composers under
the Persian Barmakid viziers in Abbasid
Baghdad, it was up to the Sufis to make
it a vehicle for spiritual expression even
more, of spiritual liberation. In contrast with
the Christians and Jews, whose liturgical
chanting provided a sacred canon which
could inspire the mystic along with the
ordinary worshipper, Islams sacred music
went no further into liturgy than the
chanting of the Quran, the call to prayer
five times a day from the minarets, and
invocatory prayers (dua or munajat) offered
publicly on particular occasions.
The Sufis came to create a middle-ground
music neither sacred nor profane, yet
partaking of both domains. They followed
the same procedure as the court musicians/
composers, building their music initially
around poetry, except that they spiritualised
the process. Where the Abbasid court music
would be woven around worldly Arabic
poetry by the likes of the court laureate
Abu Nuwas, the Sufis took the courtly
themes of love and wine and turned them
into transmutatory symbols. In the process
one of the two greatest names in Arabic
mystical thought emerged, that of the
Egyptian Dhun-Nun (d. 859 CE), himself
a Sufi master. The other great figure was his
countryman four centuries later, the poet
Ibn Farid (d. 1235 CE), whose Qasidat al
khamriyya (Ode to Wine) is the classic
work in the genre, while Dhun-Nun is
noted for his innovation in forms of short
poems of complaint to the Beloved.
The line of transmission from pre-Islamic
Persian tradition involved a Sasanian
musical master teaching his art to Ibrahim
al-Mawseli (d. 804 CE), who passed it on
to his son, Ishaq (d. 850 CE). A pupil of the
latter, Zeryab, carried the music to the court
of the Umayyad Amir, AbduRahman II, in
Cordoba, Spain, in 821 CE. After a period
of incubation during which Andalusian
Arabic poetry enjoyed one of the richest
expressions of any poetic tradition, along
with a brilliant flowering of Sufism in the
region the two traditions produced the

mystical poetry and music of the likes of
al-Shushtari (d. 1269 CE) and the renowned
Ibn Arabi (1165-1240 CE), the last of the
seminal Arabic-language Sufi poets.
With the fall of Baghdad to the Mongols
in 1258, the hub of culture moved further
east and Persian came to take over from
Arabic as the prime language of Sufi poetry.
The Sufi, Qutb al-Din Shirazi (d. 1310 CE),
was the first to expound in Persian on music
theory, devoting an important part of his
treatise Durrat at-taj (Pearl of the Crown)
to the science of music.
In contrast to Western music, which
enjoys horizontal freedom for exploration,
Islamic traditional music is afforded
the vertical freedom of liberation. The
traditional musicians whether Sufi or not
use a Sufi term to express the success of a
musical performance. There needs to be a
heart-to-heart rapport between performer
and listener. If it succeeds, it is said to give
state (hal).
Traditional music is, in fact, so marked
by Sufi values that many of the very terms
that it employs are inspired by Sufism.
To begin with, there are the names of a
number of gushas (melodies) Suz-o gudaz
(Burn and melt), expressing the torment
undergone by the lover and the traveller on
the Path), Raz-o niyaz (Secret and need),
expression of the devotees supplication to
and conversation with God, Sufi nama,
Saqi-nama (The Book of the Saqi, the
Mevlavi Sama. A Concert at Near East University,

Nicosia, N. Cyprus. December 2005. Courtesy of
Jane Lewisohn
Cupbearer), the server of the spiritual wine,

and so forth. With all the variations and
modulations that a mode undergoes in the
course of a performance, there must be a
unifying factor, and that is the ruh-i awaz
(spirit of the piece).
Sufism has permeated the most technical
terminology of the traditional system as
well, where the most critical, pivotal note in
a performance or development of a mode is
called the shahid or witness. This is the Sufi
term for the contemplated beloved, whether
a figurative, earthly form the devotees
master or God. The witness note is the
centre around which the melody evolves,
where the performer first establishes it; then
keeps coming back to it, enriching it with
ornamentation. It is sometimes but not
always the tonic in the scale.
Terry Graham is an independent scholar
specialising in Sufism and Persian poetry. He
spent 12 years in Iran, working for Iranian
television and English-language newspapers
PERSIAN MUSIC
In the aftermath of the Arab uprisings,
the musical cultures of the region are
regrouping. Ilana Webster-Kogen
describes the shifting trends
Juozas alna, Wikimedia Commons
Music on the move

in the Middle East
Royal Opera House in

Muscat, Oman
s we reach the five-year anniversary

of the events that launched the
Arab Spring, the Arab world
and the Western press are revisiting the
causes and outcomes of uprisings that
have profoundly changed the region. The
borders of states and the balance of power
across the Arab world (including the rise of
Iran) have dramatically altered the terms of
musical life and cultural production from
Morocco to Oman, with the movement of
people giving rise to new Middle Eastern
artistic cores and peripheries. The historic
centres of Baghdad, Aleppo and Cairo as
powerhouses of musical influence have
given way to two major trends in Middle
Eastern cultural production as each of
those cities has undergone political turmoil.
First, we see the bottom-up emergence of
a generation of musicians on the move,
often involved in electronica or hip-hop,
cropping up in Beirut or Europe. And
second, one can no longer ignore the topdown cultural initiatives of the resourcerich Gulf states. In either case, the grand
schools of oud education, transmission of
maqam knowledge, and vibrant practices

of the sammia (virtuosic listeners) have
been replaced rapidly by youth culture
and corporate sponsorship of multimedia
performance practices.
For the connoisseur who treasures the
public concert and experience of tarab
(ecstasy), the news sounds grim. Musicians
censored, tortured, driven into exile, or
simply put out of business by ongoing
war seem to dominate the headlines of
arts magazines. Whether musicians are
targeted by the Syrian regime, displaced
by Islamists who disapprove of music, or
lose their audience to floods of exile, the
great schools of Middle Eastern music
are suffering a loss of livelihood from
the political situation across the region.
Meanwhile, musical production in northern
Syria continues apace, as polished videos of
the nasheed genre, the vocal music deemed
halal by conservative clerics, multiply across

social media as a propaganda component
of militant recruiters. Sung in literary
Arabic, evoking violent imagery, and often
incorporating visuals from Western cinema
or video games, these songs meant to
inspire would-be militants abroad dominate
a production landscape in places where
long-standing musical traditions have been
shut down.
Yet the young people of Beirut or
Casablanca continue to create and produce
despite the hardships. Electronica has
never been more innovative than in
Beirut today; it happens underground, in
clubs and away from the media spotlight.
Many of the musicians responsible for the
burst of creativity spend half the year in
Europe, while others collaborate with the
flood of Syrians now constituting a fifth of
Lebanons resident population. Hip-hop,
The borders of states and the balance of power across the

Arab world have dramatically altered the terms of musical
life and cultural production from Morocco to Oman
of course, has been sold as the soundtrack

of the Arab Spring, ascribing it substantial
imagined political clout. To music lovers,
it is heartening to think that music might
make such a difference such as the calls
to release El General from prison in winter
2010, the heartfelt singing of Biladi, biladi
from Tahrir Square in 2011, or the ongoing
role of rap groups like DAM in advocating
for Palestinian self-determination. However,
the hope of actual influence of musicians
is cut down by the images of brutality
against those musicians, such as Ibrahim
Qashoushs alleged assassination in 2011,
or even the covering of Umm Kulthums
face on the iconic statue in Cairo by Salafis.
That music plays an important role in the
mobilisation of the people during popular
protest is evident from these events, but the
rapid crackdown on the rights of musicians
and their audiences also demonstrates the
precarity of fighting powerful government
or militant forces with song.
Perhaps the greatest irony of the past
five years is the reconfiguration of cultural
prestige away from the historic centres of
Cairo and Damascus and towards Doha and
Abu Dhabi, or the other non-democratic
Gulf mega-cities looked down upon as
cultural backwaters only a few decades ago.
Long considered musically relevant only
for its vast repertoire of the pearl divers,
the Gulf has emerged in the past decade
as a major patron of the arts. Fuelled by
anxiety over how to remain sustainable
once the oil runs out, the petro-states of
Abu Dhabi (plus neighbouring Dubai
and Sharjah), Qatar, Kuwait and Bahrain,
as well as Oman, have embarked on a set
With the upheaval in the Middle East and North

Africa, and the large-scale displacement of people,
Europe has arisen as a major hub for Arab music
of projects unmatched anywhere in the
world to build arts infrastructure. Their
museum projects are well known, as are
the Qatari royal familys heavy investment
in the contemporary art market (as well as
European real estate, to say nothing of the
controversial funding, along with Saudi
Arabia of some of the militants causing
the turmoil in Iraq and Syria). Less wellknown are the musical endeavours such
as the Muscat Opera House, whose guards
are under direct instructions from Sultan
Qaboos to protect the building. Projects
like the Katara complex in Doha or the new
performing arts centres on Saadiyat Island
in Abu Dhabi promise to bring talent from
all over the world to these emerging cities,
but they also provide support to Arab artists
from the more troubled regions of the Arab
world (the former boasting a residency with
Marcel Khalife).
These Gulf mega-projects earn criticism
across the Middle East, whether from
secularists accusing them of attempting
to buy culture, or from purists who find
the glitziness distasteful. Scholars, too,
have questioned the expansion of Gulf and
Wahhabi interests across the region, with
experts like Kristina Nelson identifying
the increasing popularity of austere Saudi
(Quranic) recitation styles across the
Muslim world, threatening to eclipse the
virtuosic Cairo style that has long been
most influential. Many of the artists who

travel to the Gulf under protection of
the petro-states, however, are grateful for
the opportunity to make a living and feel
committed to building an arts industry
that can guarantee the continuity of
Arab cultural production as the future of
Damascus and Cairo remain uncertain.
With the upheaval in the Middle East
and North Africa, and the large-scale
displacement of people, Europe has arisen
as a major hub for Arab music. No doubt,
Paris has always been an important centre
for Rai production and performance, and
Berlin a de facto capital for Turkish hiphop, but London and Scandinavia have
become crucial nodes for Arab performers
promoting their work and selling albums.
The Barbican hosted Lebanese pop band
Mashrou Leila in November (following a
Marcel Khalife festival), and the Palestinian
rap groups from Ramallah, Amman,
Beirut and Israel usually make London
their first stop on an international tour.
The representation of SOAS students at
these concerts is never anything short of
staggering; our students remain committed
to learning about Middle Eastern music
whether through formal courses, or
through our many ensembles run by the
Student Union or through supporting the
flourishing of Middle Eastern artists under
intense pressure.
Tania Trabulsi - Mashrou3, Wikimedia Commons
Ilana Webster-Kogen is the Joe Loss Lecturer

in Jewish Music at SOAS. Her work on
Ethiopian migrants in the Middle East has
been published in Ethnomusicology Forum,
African and Black Diaspora, and the Journal
of African Cultural Studies. This year, she
teaches Klezmer: Roots and Revival and
Music, Religion and Society in the Middle
East and North Africa
Mashrou' Leila during their album release

concert in December 2009
PERSIAN MUSIC
Roya Arab gives a brief tour of the
Persian and Middle Eastern music scene in

London
Swaying to Persian
and Middle Eastern
tunes in London
Public Domain
Hossein Alizadeh in concert with Hamavayan Ensemble London, November 8, 2015. Courtesy of Fariborz Kiani, Nava Arts UK
ondon has a thriving live music scene,

and Persian and Middle Eastern music
is not left out: it is facilitated by a host
of musical venues and festivals spread across
the city, various societies, institutions and
concert organisers. Together they serve
an international audience living, visiting
and studying in London. A major part
is played by the educational institutions
teaching, disseminating and providing a
performance platform, such as SOAS which
acts as a major venue for visiting artists and
students to perform, as well as other ethnomusicological courses being taught across
London (at City University, Goldsmiths,
Kings College and Royal Holloway) which
also play their part in spreading the regions
music.
For Persian and Middle Eastern music

London accommodates both classical
and modern, young and old, although in
my humble opinion not all with the same
frequency or indeed quality. A cursory
overview on the Internet of musical events
that took place across London since the start
of 2015 shows the wide range in age, styles
and venues used for musical events. From
many restaurants with popular Persian
and Middle Eastern music to smaller gig
venues and large concert halls sharing
popular and classical music, there is always
something going on musically in London.

The annual Nour Festival has a cornucopia
of the regions cultural offerings which
are presented at various venues across
Kensington and Chelsea, whilst Shubbak
shares Arab culture biennially across
London.
When looking at the creation,
performance and consumption of
Persian and Middle Eastern music, one
must also consider the impact from the
unprecedented spread of people from
these regions in the modern world,
The exponential growth of diaspora communities over

the past 40 years has created a mlange of artistic
styles, manners, forms and expressions
Across London in any given month Persian and

Middle Eastern music is performed by native artists,
sometimes alongside their Western colleagues
article who writes and records English
songs who performed with a nod to the
nostalgic state of exile by singing an old
Iranian song Sultan Ghalbha from the
eponymous movie made in 1968, which the
audience gustily joined with the smallest of
prompts. Next came an Egyptian Iranian
musician Lafwandah, who had never been
to Iran, accompanied by her producer
on CDJ (Compact Disc Jockey). The
night ended with one of the first highlyacclaimed, Western female electronic
producers Leila, who at one point mixed a
live santour (dulcimer) into her electronic
world. Leila was born in Iran and has not
returned since leaving with her family in
1979. This wide spectrum of musical styles
and genres is not just the story of the Iranian
musical experience in Europe and America,
it also reflects large swathes of the Middle
East that have seen their peoples dispersed
with some unable to return.
When sitting in the University College
Londons Logan Hall listening to the Persian
maestro Alizadeh (one of Irans leading
composers and musicians, a virtuoso tar
and setar player who has invented two new
musical instruments: sallaneh and shurangiz
from the ancient Iranian lute) and his
ensemble, I was struck by the reverential
silence and the numerous ways in which the
audience was absorbing the music. I spent
more than half of the concert studying the
2015 ghalamDAR
with an exponential growth of diaspora

communities over the past 40 years. A
survey of demographics looking at Iranian
and Middle Eastern people residing outside
the region shows an uphill spike in the scale
and spread of these peoples across Europe
and America since the late 1970s. This has
created a mlange of artistic styles, manners,
forms and expressions within the diaspora
community, including those born in the
region, those born outside the Middle East
sometimes to both Middle Eastern and
mixed parentage and not least the Western
students, teachers and consumers of the
regions music. Together these groups
provide fertile grounds for continuation,
preservation and experimentation of old
and new musical traditions.
On the experiential front, last September
there was a night of Iranian music to
illustrate the huge range of Iranian musical
life produced by Iranians of different ages,
genres and varying connections with Iran.
This was co-curated by myself and Arts
Canteen which promotes the regions
culture to coincide with the Inside
Out Iran art exhibition 4-27 Sept 2015
showcasing young Iranian urban art. It
began with Adib Rostami on kamancheh
(Iranian spiked fiddle) and Pouya
Mahmoodi on a specially adapted guitar
with moveable frets allowing quarter
and semi-tones improvising on ancient
Persian themes. Then it was the turn of the
deeply electronic instrumental composer
Pouya Ehsaie who took the audience on an
audio/visual electronic Odyssey. All three
musicians were born in Iran and reside
in the UK. Next, it was the author of this
audience: different ages and social classes,

the hall was packed, some nodding to the
poems that moved them, some swaying,
some absorbing the music in immovable
silence. It had the feeling of a Western
classical musical concert listening to an
eminent conductor, soloist or a rarely-heard,
much-loved composition performed by a
renowned ensemble or orchestra. It was,
however, tinged with sad political realities
that separated many of these people from
their countries of origin. There was a
melancholic wistfulness amidst the joyous
aural celebration that was palpable in the
audiences warm and attentive embrace of
the musicians on stage.
Across London in any given month
Persian and Middle Eastern music is
performed by native artists, sometimes
alongside their Western colleagues, playing
both traditional Middle Eastern and Persian
repertoires, Western classical repertoires
as well as fusions of Middle Eastern, world
music and modern Western-style popular
music. In spite and perhaps because of
the socio-political context of Persian and
Middle Eastern musical performances in
London, the range and quality of music
performed here competes well with any
other metropolis.
Roya Arab is a musician and archaeologist.
She is currently Honorary Research Assistant
at IoA, UCL and PhD candidate at City
University researching music in Iranian film
Adib Rostami and Pouya Mahmoodi performing

at Inside Out Iran art exhibition at Rich Mix,
London, September 2015
REVIEWS: CD
Rhapsody of Roses:
Persian Classical Music
from the 1950s
Sepideh Raissadat (vocalist),
Iman Vaziri (tar)
Released July 2014, available on iTunes, Amazon and CD Baby
Reviewed by Pejman Akbarzadeh
ince the establishment of the Islamic

Republic in Persia [Iran] in 1979,
women have not been allowed to
sing solos in public. This issue has had an
adverse effect on the presence of women
singers in the country. Sepideh Raissadat,
who studied Persian vocal music in Tehran
and ethnomusicology in Toronto, is one
of very few women singers from Iran who
has been able to perform actively outside
her homeland. She has been cited as a new
female hope for Persian vocal music.
In Rhapsody of Roses, one of her latest
albums, Sepideh has turned to Persian
songs from the 1950s, works which were
performed originally in the Radio Tehran
programme called Golha (Flowers) that
was broadcast for more than three decades.
Composers who wrote for the Golha
Orchestra were masters in Persian music,
most of whom had a basic knowledge of
Western harmony and orchestration. In spite
of their simple orchestration and harmony,
many of the Golha songs remained Persian
favourites because of their rich melodies
and emotional impact. After the 1979
Revolution, the cultural authorities banned
those composers from the Persian music
scene as they believed that music had to be
revolutionary or religious, not romantic or
poetic.
Even though they belong to the postrevolutionary generation, Sepideh Raissadat

and Iman Vaziri are keen to show their
appreciation for the beauty of the works
of pre-revolutionary Persian musicians.
Sepideh and her ensemble have been quite
faithful to the original song structure,
but surprisingly their versions are almost
completely unison without even the basic
harmonies of the 1950s performances and
can be boring for todays listeners. Given
the extraordinary skill of Iman Vaziri as a
performer and composer, it is puzzling that
the arrangements in Rhapsody of Roses are
even simpler than those of Golha.
The CD contains six songs by Morteza
Mahjoubi (1900-1965), Ali Tajvidi (19192006) and Parviz Yahaghi (1936-2007),
three iconic Persian music masters and
songwriters from the 1950s. While the
albums goal is introducing the Persian songs
from that era, one work by Iman Vaziri (b.
1970) is also included in this collection.
The old pieces were originally performed
with a chamber orchestra of around 25
musicians playing Western and Persian
instruments. But in the current performance
eight Western instruments have been
used with only one Persian percussion
instrument, the tombak.
Although the instrumental part of the
album is not noteworthy, Sepideh Raissadat

may attract new listeners to the beauty of
Persian songs from the 1950s through her
warm voice.
Pejman Akbarzadeh is a Persian-Dutch
pianist, journalist and music historian. He is
the author of a four-volume book about 20thcentury musicians of Iran. Currently he works
with the BBC Persian Service
REVIEWS: BOOKS
Iranian Classical Music:

The Discourses and
Practice of Creativity
By Laudan Nooshin
Ashgate Press, February 2015, 65.00
Reviewed by Stefan Williamson Fa
he central creative role of the

performer in Iranian classical music
has led to an emphasis on the role of
improvisation in describing the tradition.
Drawing on years of in-depth research with
Iranian musicians, Nooshin challenges such
a description by questioning the dichotomy
between notions of improvisation and
composition, suggesting such a binary has
served to mark essentialised differences
between Western art and Other music.
Nooshin provides a detailed analysis and
examination of the practices, discourses and
social life of the radif, the repertoire which
has been at the centre of the performance
of Iranian classical music over the past
century. The radif is a collection of pieces
organised according to the mode which is
studied and memorised by students and
forms the basis for creative performance.
Despite only becoming standardised fairly
recently through the advent of notation,
sound recording and the institutionalisation
of musical education in Iran, the radif
has become the marker and framework
of authenticity and tradition within the
performance of Iranian classical music.
The book makes important contributions
towards understanding musical creativity
and the creative process through the lens
of Iranian classical music. Chapter two
provides the wider context to the study in
hand, summarising the historical and social
developments which have led to changes
in musical discourse in Iran over the last
century. Here, Nooshin outlines how Iranian
classical music has been shaped significantly

by the processes of modernisation and
Westernisation, and by the introduction
of new ideas about authenticity and
nationalism in the post-revolution period.
She argues that there has been an emergence
in binary thinking in relation to creative
practice in Iranian music, between the act of
composition and improvisation. Building on
the work of other ethnomusicologists, she
goes on to challenge this strict division by
focussing on the limits of improvisation and
the authority of the radif. Nooshin sees the
ways in which musicians vary the material
of the radif as central to keeping the balance
between creative freedom and respecting the
demands of tradition. This balance leads to a
constant negotiation through performance.
Chapter three focusses on the radif,
outlining more specifically the repertoire
and its transmission. Chapter four, perhaps
impenetrable to the non-musicologist,
turns to the music itself , examining more
traditional forms of performance practice by
comparing a number of musicians playing
a range of instruments spanning a period
of more than 30 years. Here the focus is on
one particular section of repertoire, dastgah
Segah, to examine how musicians use the
learnt repertoire to create new material in
performance.
The final chapter turns away from this
musicological focus through a portrait of
a contemporary music project between nei
player Amir Eslami and pianist Hooshyar
Khayam. Their album All of You sought
to challenge the constraints of the radif

through the development of a musical
voice which is both rooted in tradition and
responsive to the contemporary moment.
Drawing on extensive interviews with the
artists, Nooshin gives space to the musicians
own articulations on their approaches to
the creative process in making the album.
The final focus on this project not only hints
towards the future direction of creative
performance in Iranian music but also sums
up many of the key themes of the book.
Nooshin successfully incorporates
elements of postcolonial theory in a
way which has long been absent in
ethnomusicology. A particular strength
of the book is the attention given to local
discourses and terms used by the musicians
themselves. This book is clearly aimed
towards ethnomusicologists and is not
an introductory guide to Iranian classical
music. However, by combining musical
analysis, social and cultural context and
ethnographic insights it provides a broad
and in-depth overview of Iranian classical
music which will appeal to a wider audience.
Stefan Williamson Fa is a PhD candidate
in social anthropology at UCL whose
research looks at the role of sound in Shii
ritual in Eastern Turkey. He is co-founder of
Mountains of Tongues a project working to
preserve and promote the musical traditions
of the Caucasus region
BOOKS IN BRIEF
Cycle of Fear:
Syrias Alawites in War and Peace
By Leon T. Goldsmith
In early 2011 an elderly Alawite sheikh lamented the long history of oppression and
aggression against his people. Against such collective memories, the Syrian uprising was
viewed by many Alawites and observers as a revanchist Sunni Muslim movement and the
gravest threat yet to the unorthodox Shia sub-sect. But was Alawite history really a constant
tale of oppression and the Syrian uprising of 2011 an existential threat to the Alawites? This
book surveys Alawite history from the sects inception in Abbasid Iraq up to the start of
the uprising in 2011. Goldsmith shows how Alawite identity and political behaviour have
been shaped by a cycle of insecurity that has prevented the group from achieving either
genuine social integration or long-term security. Rather than being the gravest threat yet to
the sect, the Syrian uprising, in the context of the Arab Spring, was quite possibly a historic
opportunity for the Alawites finally to break free from their cycle of fear.
May 2015, Hurst, 25.00
Light from the East:

How the Science of Medieval Islam Helped to
Shape the Western World
By John Freely
Long before the European Renaissance, while the Western world was languishing in
what was once called the Dark Ages, the Arab world was ablaze with the creativity of
its Golden Age. This is the story of how Islamic science, which began in 8th-century
Baghdad, enhanced the knowledge acquired from Greece, Mesopotamia, India and China.
Through the astrologers, physicians, philosophers, mathematicians and alchemists of the
Muslim world, this knowledge influenced Western thinkers from Thomas Aquinas and
Copernicus and helped inspire the Renaissance and give birth to modern science.
March 2015, IB Tauris, 12.99
Performing al-Andalus:
Music and Nostalgia across the Mediterranean
By Jonathan Holt Shannon
Performing al-Andalus explores three musical cultures that claim a connection to
the music of medieval Iberia, the Islamic kingdom of al-Andalus, known for its
complex mix of Arab, North African, Christian and Jewish influences. Jonathan Holt
Shannon shows that the idea of a shared Andalusian heritage animates performers
and aficionados in modern-day Syria, Morocco and Spain, but with varying and
sometimes contradictory meanings in different social and political contexts. As he
traces the movements of musicians, songs, histories and memories circulating around
the Mediterranean, he argues that attention to such flows offers new insights into the
complexities of culture and the nuances of selfhood.
July 2015, Indiana University Press, 52.00
BOOKS IN BRIEF
Oman Reborn:
Balancing Tradition and Modernization
By Linda Pappas Funsch
The Sultanate of Oman is one of the few good news stories to have emerged from the Middle
East in recent memory. This book traces the narrative of a little-known and relatively stable
Arab country whose history of independence, legacy of interaction with diverse cultures, and
enlightened modern leadership have transformed it in less than 50 years from an isolated
medieval-style potentate to a stable, dynamic and largely optimistic country. At the heart of
this fascinating story is Omans sultan, Taboos bin Said, friend to both East and West, whose
unique leadership style has resulted in both domestic and foreign policy achievements during
more than four decades in office. Exploring Oman from a historical perspective, Funsch
examines how the countrys unique blend of tradition and modernisation has enabled it to
succeed while others in the region have failed. Accounts of the authors own experiences with
Omans transformation add rich layers of depth, texture and personality to the narrative.
September 2015, Palgrave Macmillan, 62.50
The Penguin State of the Middle

East Atlas
By Dan Smith
The Middle East is in a constant state of change, and understanding it has never been
more important. In this guide to the region and its politics, Dan Smith unravels the
history of the Middle East from the Ottoman Empire to the present day. With the acute
and fair-minded analysis readers have come to expect from him, Smith highlights key
issues and maps their global implications to explain why the Middle East has become,
and will remain, the focal point of foreign policy. There can be no one-line summary of
the Middle East, but in The Penguin State of the Middle East Atlas, Smith gives readers
the primer they need to understand the ongoing conflicts in the region.
January 2015, Penguin Books, 25.00
Iranian Music and Popular

Entertainment:
From Motrebi to Losanjelesi and Beyond
By GJ Breyley and Sasan Fatemi
In Iranian Music and Popular Entertainment, GJ Breyley and Sasan Fatemi examine the
historically overlooked motrebi milieu, with its marginalised characters, from luti to
gardan koloft and mashti, as well as the tenacity of motreb who continued their careers
against all odds. They then turn to losanjelesi, the most pervasive form of Iranian
popular music that developed as motrebi declined, and related musical forms in Iran
and its diasporic popular cultural centre, Los Angeles. This book makes available
musical transcriptions, analysis and lyrics that illustrate the complexities of this history,
and it reveals parallels between the decline of motrebi and the rise of modernity.
November 2015, Routledge, 90.00
BOOKS IN BRIEF
The Iranian Political Language:

From the Late Nineteenth Century to the Present
By Yadullah Shahibzadeh
In this study of modern Iran, Yadullah Shahibzadeh examines changes in peoples
understanding of politics and democracy. He analyses the way Iranian intellectuals and
ordinary people talk about politics and democracy, individually and collectively, and
the ways they rationalise their political postures and actions. He also investigates the
historiographies of socio-political structures and cultural constructions in Iran. This
challenges the monopoly of intellectuals and political elites perspectives on historical
events and by demonstrating the intellectual and political agency of ordinary people.
October 2015, Palgrave Macmillan, 65.00
Desert Songs of the Night:

1500 Years of Arabic Literature
Edited by Suheil Bushrui and James M. Malarkey
Desert Songs of the Night presents some of the finest poetry and prose by Arab writers,
from the Arab East to Andalusia, over the last 1,500 years. From the mystical imagery
of the Quran and the colourful stories of The Thousand and One Nights, to the powerful
verses of longing of Mahmoud Darwish and Nazik al-Malaika, this captivating collection
includes translated excerpts of works by the major authors of the period, as well as by
lesser known writers of equal significance. The collection showcases the vibrant and
distinctive literary heritage of the Arabs.
August 2015, Saqi Books, 12.99
The Syria-Iran Axis:

Cultural Diplomacy and International Relations in
the Middle East
By Nadia von Maltzahn
Since the Iranian Revolution of 1979, the close alliance between Syria and Iran has
endured for over three decades, based on geopolitical interests between the two states
and often framed in the language of resistance. In view of their strong relationship
at a state-level, what have Syria and Iran each been doing to foster popular exchange
and employ cultural tools to build an image in the other country? The Syria-Iran Axis
examines the motivations, content and reach of cultural diplomacy between Syria and
Iran to determine to what degree the two partners have been successful in bridging their
worldviews and political outlooks. By analysing the extent to which a state-directed
cultural exchange can foster bilateral relations in the Middle East, Nadia von Maltzahn
offers an analysis of the formation of foreign policy and diplomacy in the region.
April 2015, IB Tauris, 16.99
IN MEMORIAM
Homa Nategh
(1934-2016)
Touraj Atabaki and Nasser Mohajer
oma Nategh, an eminent

historian of Irans Qajar period
and Constitutional Revolution,
passed away on 1 January 2016 in the
village of Arrou south of Paris. With her
death Iranian studies has lost a renowned
pioneer of political and social history.
Nategh was born in the town of Urmia
in Irans West Azarbaijan Province in
1934 to a highly cultivated family. She
attended primary school and high school
in Tehran.
In 1957 Nategh left for Paris to study
literature at Sorbonne University, but
soon took up the discipline of history
instead. She finished her PhD in 1967
under the supervision of Marcel Colombe
on Jamal Djamal-ed-Din Assad Abadi
dit Afghani (Ses sejour, son action et son
influence en Perse).The young scholar
dedicated her thesis to her grandfather
Mirza Javad Nategh who was an advocate
of the Constitutional Movement,
and to all those who fought for Irans
democracy and progress. Two years after
its completion, the thesis was published

in 1969 by the French National Centre for
Scientific Research with a foreword by the
famous Marxist scholar of Islam and the
Middle East, Maxime Rodinson.
In 1968 Nategh returned to Iran,
joining the Faculty of Literature at the
University of Tehran, where she began to
teach history. Her first research following
her return to Iran produced articles for
contemporary literary journals. A number
of these were collated and published in a
book entitled Az mast keh bar mast (We
Reap What We Sow). Moreover, in 1976
Nategh wrote an introduction for a new
edition of the famous newspaper Qanun,
published by the modernist intellectual
Malkum Khan. Her other research, a
product of her first decade of teaching
and research inside Iran, covered the
social history of the Qajar period and was
published in 1979.
Also noteworthy are Nateghs
translation into Persian of Albert
Memmi's The Coloniser and the Colonised
(1970) and The Last Days of Lotf Ali
Khan Zand with John Gurney of Oxford
University published in 1977. It was
during this decade that Nateghs decisive
encounter with the British-educated
historian, Fereydun Adamiyat, took
place. It was an acquaintance that would
result in longstanding friendship and
collaboration until 1982. The volume that
resulted from this intellectual partnership
was the important, Afkar-e ejtemai,
siyasi va eqtesadi dar asar-e montashernashodeh-e doran-e Qajar (Social, Political
and Economic Thought in Unpublished
Works of the Qajar Period, 1977).
Nateghs social and political activism
began when she was a student in Paris.
She was one of the first women to join
the Confederation of Iranian Students.
She was also active in the Iranian
Writers Association on the cusp of the
Revolution. Later she became associated
with the Peoples Fadai Guerrillas of
Iran, and she played an important role
in the establishment of the National

Union of Iranian Women. Following the
Revolution of 1979, when the Fadais split,
Nategh continued her association with
the minority faction of the organisation
that adopted an uncompromising stand
against the newly-established hierocratic
regime. During the Cultural Revolution
years she was removed from her teaching
position and was subsequently persecuted
because of her political ideals. This was
followed by her inevitable exile to France,
where her political activism began to
gradually fade.
In exile, Nategh continued her
profession by joining the Sorbonne
nouvelle. During her teaching and later
the retirement period, she published
her most seminal research including:
Karnameh va zamaneh-e Mirza Reza
Kermani (The Life and Times of Mirza
Reza Kermani, 1984), Bazarganan dar
dad va setad ba Bank-e Shahi va Rezhi
Tanbakou (The Merchants in Trade With
the Imperial Bank and Tobacco Regime,
1992), Karnameh-e farhangi-ye farangi
dar Iran (The Record of European Culture
in Iran, 1996), as well as two books on
the great medieval poet Hafiz. Her final
work was Rohaniyat-e Shieh-e Iran, az
parakandegi ta qodrat, 1828-1909 (The
Iranian Shiite Clergy: From Dispersion to
Power, 1828-1909). Although completed,
the latter was regrettably not published in
her lifetime.
Touraj Atabaki is the Senior Research
Fellow at the International Institute of
Social History and holds the chair of the
Social History of the Middle East and
Central Asia at the School of the Middle
East Studies of the Leiden University;
Nasser Mohajer is an independent
historian of Modern Iran
IN MEMORIAM
Khodadad Farmanfarmaian
(1928-2015)
Ramin Nassehi
rans rapid economic growth in

the 1960s is one of the interesting,
but often neglected, development
success stories of the Cold War era. This
economic miracle, like the ones that
followed later in South Korea, Taiwan and
Brazil, was instigated at least in part by
an elite group of competent technocrats,
who were fervently committed to Irans
economic modernisation.
Khodadad Farmanfarmaian, who
recently passed away in London at the
age of 87, was a prominent member
of that elite group. As a central banker
and a planner, he played a major role in
propelling Irans economy towards an
impressive industrial transformation in
the 1960s. With average annual growth
rates of 9 per cent, it was comparable with
Chinas recent growth record. However,
this great success story ended in the early
1970s, when oil prices quadrupled and
the inflowing petrodollars made the Shah
drunk, to use Farmanfarmaians words.
Going against the advice of technocrats,
the Shah decided to inject all the windfall
oil revenues into the economy to realise
his vision of a Great Civilisation. The
result was soaring inflation and widening
income inequality in the 1970s, which set
the stage for the eventual downfall of the
Pahlavi regime.
Khodadad Farmanfarmaian was born
in 1928 to one of the most influential
landowning families. After completing
high school in Iran, he went to the US in

the late 1940s and received his BA and
MA in economics at Stanford. He went on
to obtain his PhD under the supervision
of Nobel Laureate Wassily Leontief at
Harvard.
Farmanfarmaians career changing
moment came in the mid-1950s, when
he met Hassan Ebtehaaj, the charismatic
and influential Director of the Iranian
Plan and Budget Organisation (PBO), in
the US. Ebtehaaj persuaded Khodadad
to come back to Iran to help him build
a strong planning institution. Seeing
himself as part of a modernising
vanguard, Khodadad returned home with
a zeal for economic reform. He assisted
Ebtehaaj in turning the PBO into a
competent technocratic institution in little
time by hiring like-minded, Westerneducated Iranian economists. This led
to the gradual rise of a new technocratic
elite within the Pahlavi regime. The
turning point for these technocrats
came in the early 1960s, when the Shah
embarked on an ambitious modernisation
project by empowering technocrats like
Farmanfarmaian. Khodadad took the
helm at the Central Bank, and together
with experts in the Ministry of Economy
and PBO, he drove the economy towards
rapid industrialisation, which resulted in
the doubling of Irans income per capita
in ten years. Impressively, this period of
industrialisation was accompanied with
low inflation rates (below 2 per cent on

average), thanks to the effective monetary
policies of the Central Bank.
Farmanfarmaian and many other
technocrats mistakenly believed that
this economic miracle would gradually
lead to political liberalisation in Iran.
On the contrary, the Shah became more
autocratic and after a while stopped
listening to his economic experts
altogether. This led to the alienation of
many technocrats, including Khodadad.
He resigned from his post in 1972 and
joined the private sector as the Chairman
of the Industries Bank of Iran, a position
he held until the 1979 Revolution, after
which he was forced to flee the country to
finally settle in London.
His legacy goes beyond the economic
successes of the 1960s. At the Central
Bank, he made great efforts to promote
higher education in economics among
younger generations. Together with
Mehdi Samiee, he created a scholarship
programme to send Iranian students to
be trained as accountants and economists
in the UK. This programme produced a
generation of economists such as Hashem
Pesaran, Massoud Karshenas, Hassan
Hakimian and Djavad Salehi-Isfehani,
who are now training the next generation
of Iranian economists.
At the personal level, too, Khoddad
Farmanfarmaian was highly supportive
of young scholars; he kindly helped me
in my PhD research with great passion
and patience. I believe he would consider
his contribution to promoting economics
education among the younger generations
of Iranians as his most enduring legacy.
Ramin Nassehi is a PhD candidate in
business management at Queen Mary
University of London and a Senior
Teaching Fellow at the Department of
Economics at SOAS
LISTINGS
Events in London
T
HE
EVENTS
and
organisations listed below
are not necessarily endorsed
or supported by The Middle East in
London. The accompanying texts
and images are based primarily
on information provided by the
organisers and do not necessarily
reflect the views of the compilers
or publishers. While every possible
effort is made to ascertain the
accuracy of these listings, readers
are advised to seek confirmation
of all events using the contact
details provided for each event.
Submitting entries and updates:
please send all updates and
submissions for entries related
to future events via e-mail to
[email protected]
BM British Museum, Great
Russell Street, London WC1B
3DG
SOAS SOAS, University of
London, Thornhaugh Street,
Russell Square, London WC1H
0XG
LSE London School of
Economics and Political Science,
Houghton Street, London WC2
2AE
FEBRUARY EVENTS
Monday 1 February
5:15 pm | L'Aiguire de SaintDenis: The Life and Travels
of a Fatimid Luxury Object
(Seminar)
Jeremy
Johns
(University of Oxford). Organised
by: Department of History, SOAS.
SOAS Near and Middle Eastern
History Seminar. Convener:
Derek Mancini-Lander (SOAS).
Admission free. Room B104,
SOAS. E [email protected] W
www.soas.ac.uk/history/events/
6:15 pm | New Data for the
History of Iron Age Karkemish:
Epigraphic
Discoveries
of
the Turco-Italian Expedition
(Seminar) Hasan Peker (Istanbul
University).
Organised
by:
London Centre for the Ancient
Near East. Ancient Near East

Seminar. Admission free. L67,
SOAS. E [email protected] W http://
banealcane.org/lcane/
Tuesday 2 February
5:00 pm | The Rise and Fall of
Orientalism in Travel, Tourism
and Cultural Production: Report
from Palestine/Israel (Seminar)
Tom Selwyn (SOAS). (Seminar)
Organised by: Department of
Anthropology and Sociology,
SOAS. Anthropology of Tourism
and Travel Seminar Series.
Admission free. Room 4426,
SOAS. E [email protected] W www.
soas.ac.uk/anthropology/events/
5:15 pm | Beyond the "Tunisian
Exception":
(Un)changing
Politics and Social Movements
(Lecture) Choukri Hmed (Paris
Dauphine University). Organised
by: LSE Middle East Centre. Based
on an ongoing fieldwork, Hmed
presents his paper which proposes
an analysis of the (un)changing
frames and issues in both social
movements and the political
field in the country. Chair: John
Chalcraft (LSE). Admission free.
Pre-booking required. Room 9.04,
Tower 2, Clement's Inn, LSE. T 020
7955 6198 E [email protected] W
www.lse.ac.uk/middleEastCentre/
5:45 pm | Between Radical Islam
and Kurdishness: Hizbullah
in Eastern Turkey (Lecture)
Mehmet Kurt (Bingol University).
Organised by: London Middle East
Institute, SOAS (LMEI). Kurt's talk
will explore the personal, political
and ideological motivations of
radicalised Islamists and will
contextualise these dynamics in
terms of the Turkish state's ongoing
conflict with the PKK. Chair:
Nadje Al-Ali (SOAS). Part of the
LMEIs Tuesday Evening Lecture
Programme on the Contemporary
Middle East. Admission free.
Khalili Lecture Theatre, SOAS. T
020 7898 4330/4490 E vp6@soas.
ac.uk W www.soas.ac.uk/lmei/
events/
Wednesday 3 February
5:00 pm | Report Launch:
Narratives of Conversion to
Islam Male Perspectives (Talk)
Organised by: Centre of Islamic
Studies, University of Cambridge.
Report launch to discuss and
reflect on a report focused on the
experiences of nearly 50 British
men of all ages, ethnicities,
backgrounds and faiths (or no
faith) who have all converted
to Islam. Admission free. DLT,
SOAS. T 01223 335103 W www.
cis.cam.ac.uk
6:00 pm | Israel\Palestine\
Africa: From Terra Nullius to
Terra Incognita and Back (Book
Launch) Organised by: Centre for
Palestine Studies, SOAS. Haim
Yacobi (Ben-Gurion University of
the Negev, Israel) Event to mark
the UK launch of Haim Yacobis
newest book, Israel and Africa:
A Genealogy of Moral Geography
(Routledge, 2015) which examines
the ways in which Africa as a
geopolitical entity - is socially
manufactured,
collectively
imagined but also culturally
denied in Israeli politics, and how
in turn such construction has
relevance to the spatio-politics of
Palestine. Discussants: Camillo
Boano (UCL) and Sharri Plonski
(SOAS). Chair: Gilbert Achcar
(SOAS). Admission free. MBI Al
Jaber Conference Room, London
Middle East Institute, SOAS
(LMEI), University of London,
MBI Al Jaber Building, 21 Russell
Square, London WC1B 5EA. T
020 7898 4330/4490 E vp6@soas.
ac.uk W www.soas.ac.uk/lmeicps/events/
6:00 pm | Democratisation in
the Maghreb (Lecture) Jonathan
Hill (King's College London).
Organised by: Society for Algerian
Studies in conjunction with LSE.
The Arab Springs influence on the
Maghreb has been piecemeal and
partial. Why did Ben Alis regime
in Tunisia fall and Bouteflikas
in Algeria's survive? Why has
Morocco not gone the same way

as Tunisia? What of Mauritania?
Chair: John King (Society for
Algerian Studies). Admission free.
Pre-booking required. Wolfson
Theatre, New Academic Buiding,
LSE. E info@algerianstudies.
org.uk
W
www.lse.ac.uk/
middleEastCentre/
6:30 pm | Sir Alfred Bilotti and
the End of Ottoman Crete, 1885
1899 (Lecture) Organised by: The
British Institute at Ankara. The
end of Ottoman Crete was marked
by a bloody conflict between its
Christian and Muslim populations,
David Barchard looks at the role of
the key diplomat on Crete during
this period, a humanitarian
administrator caught between
great power politics and the
conflicting
nationalisms
of
Greece and Turkey. Barchard has
worked as journalist, consultant,
and university teacher in Turkey.
Tickets: 10. British Academy, 10
Carlton House Terrace, London
SW1Y 5AH. T 20 7969 5204 E
[email protected] W www.biaa.
ac.uk
7:00 pm | Kamran Djam Annual
Lectures at SOAS (2016):
"By-e j-ye Mlin": Some
Considerations on Exile, Desire
and Poetry from Rudak to Jm
(Lecture) Organised by: Centre
for Iranian Studies, SOAS. Leili
Anvar (Institut des Langues et
des Civilsations Orientales, Paris).
First of two lectures by Anvar
on the subject of Poetry as the
Language of Desire, the second will
take place on Thursday 4 February
2016. In her first lecture she will
try to show that there is a deep
thematic and aesthetic continuity
that unites the first poems
composed in modern Persian
in a courtly context to the verses
composed in a more spiritual
atmosphere. Lecture preceded by
a reception in the Brunei Suite at
6:00pm. Admission free. Khalili
Lecture Theatre, SOAS. T 020 7898
4330/4490 E [email protected] W
www.soas.ac.uk/lmei-cis/events/
7:00 pm | First Wednesday:

In the Picture with Abbas Documenting Iran from 1970
(Talk) Organised by: Frontline
Club. Join Magnum photographer
Abbas who will be discussing his
body of work on Iran. Spanning
from the 1970s to his return in
1997 after 17 years of exile, his
photographs capture every level
of Iranian politics and society
- from the Shah and his men to
the streets of Tehran. Tickets:
12.50/10 conc. (students &
65+). Frontline Club, 13 Norfolk
Place, W2 1QJ. T 020 7479 8940
E [email protected] W
www.frontlineclub.com
Thursday 4 February
7:00 pm | Kamran Djam Annual
Lectures at SOAS (2016): The
quest of Majnn: Tribulations
of a Lover (Lecture) Leili Anvar
(Institut des Langues et des
Civilsations Orientales, Paris).
Organised by: Centre for Iranian
Studies, SOAS. The second of
two lectures by Leili Anvar (see
event listing above, Wednesday 3

February). Anvar follows the quest
of Majnn in the barren land of
exile and his tribulations as a lover
and a poet through a comparative
analysis of the Leyli o Majnn
by Nezm and the one by Jm.
Admission free. Khalili Lecture
Theatre, SOAS. T 020 7898
www.soas.ac.uk/lmei-cis/events/
7:00 pm | Rhythms of Hope
(Concert) Charity Concert by
the Chehade Brothers in support
of Childrens Cancer Center of
Lebanon UK (CCCL UK). Tickets:
100/150/250. One Mayfair,
13A North Audley St, London
W1K 6ZA. E [email protected]
W http://cccluk.org/upcomingevents.php
7:30 pm | My Love Awaits Me by
the Sea (Film) Organised by: The
Mosaic Rooms. Mais Darwazah
(2013), 90 mins. In Arabic
with English subtitles. Poetic
documentary which narrates the
story of director Mais Darwazah,
taking us on her first-time journey

back to her homeland, Palestine.
6.50 online/7.50 on the door.
E [email protected] The
Mosaic Rooms, AM Qattan
Foundation, Tower House, 226
Cromwell Road, London SW5
0SW. T 020 7370 9990 E info@
mosaicrooms.org
W
http://
mosaicrooms.org/
Saturday 6 February
7:30 pm | Dina El Wedid & Rasha
(Concert) Organised by: Marsm
and sponsored by Alaraby TV
Network. Egyptian Dina El Wedidi
will be sharing the stage for a
special double bill night with the
Sudanese singer Rasha. Tickets:
17.02. Islington Assembly Hall,
Upper Street, London N1 2UD.
E [email protected] W http://
marsm.co.uk/
Sunday 7 February
5:00 pm | The Herodian Temple
Mount in Jerusalem in the Light
of Recent Excavations next to it
(Lecture) Ronny Reich (University

of Haifa, Israel). Organised by:
Spiro Ark. Tickets: 10 (+1
booking
fee).
Pre-booking
required. W www.spiroark.org/
events/ 10a Canfield Gardens,
London NW6 3JS. T 0207 7944
655 E [email protected]
8:00 pm | Miqwehs (Jewish Ritual
Baths) in the land of Israel and in
Ashkenaz (Medieval Germany)
(Lecture) Ronny Reich (University
of Haifa, Israel). Organised by:
Spiro Ark. Tickets: 10 (+1
booking
fee).
Pre-booking
required. W www.spiroark.org/
events/ 10a Canfield Gardens,
London NW6 3JS. T 0207 7944
Tuesday 9 February
5:15 pm | EU Foreign Policy
in the Middle East and North
Africa: Lobbying, Networks and
Framing (Lecture) Benedetta
Voltolini (LSE Middle East
Centre and Sciences Po Paris).
Organised by: LSE Middle East
SAUDI ARABIA AND IRAN

Power and Rivalry in the Middle East
Simon Mabon
In the wake of the 1979 Iranian revolution, relations between states in

the Middle East were recongured and reassessed overnight. Amongst
the most-affected was the relationship between Iran and Saudi
Arabia. The existence of a new regime in Tehran led to increasingly
vitriolic confrontations between these two states, often manifesting
themselves in conicts across the region, such as those in Lebanon
and Iraq, and more recently in Bahrain and Syria. In order to shed
light upon this rivalry, Simon Mabon examines the different identity
groups (religious, ethnic and tribal) within Saudi Arabia and Iran,
proposing that internal insecurity has an enormous impact on the
wider ideological and geopolitical competition between the two.
...thoughtful and perceptive... essential reading for any

informed understanding of a relationship whose scope and
dynamic will likely shape the political and strategic landscape
of the Middle East in the years ahead.
- Professor Clive Jones, Chair in Regional Security, School of
Government and International Affairs, Durham University
NEW IN PAPERBACK
October 2015
12.99
320 pages
198 x 126 mm
9781784534660
w w w. i b t a u r i s .c o m
Centre. Voltolini presents her

paper investigating lobbying and
framing in EU foreign policy
towards the Middle East and
North Africa. Chair: Federica
Bicchi (LSE). Admission free. Prebooking required. Room B.07, 32
Lincoln's Inn Fields, LSE. T 020
7:00 pm | A Line in Lebanon's
Sand (Talk) Organised by: British
Lebanese Association. James Barr.
Talk by Barr on Edward Spears and
the events surrounding Lebanon's
Independence in 1943. Tickets:
20/10 students. Pre-booking
advised. Royal Thames Yacht
Club, 60 Knightsbridge, London
SW1X 7LF. T 020 7370 1966 E
[email protected] W www.
britishlebanese.org
6:00 pm | The Road Taken - Main
Discoveries in the Excavations in
the City of Jerusalem (Lecture)
Ronny Reich (University of
Haifa). Organised by: Anglo
Israel Archaeological Society
and the Institute of Archaeology,
UCL. Followed by refreshments.
Admission free. B404 Lecture
Theatre 2, The Cruciform
Building, Gower Street, University
College London WC1E 6BT. T 020
8349 5754 W www.aias.org.uk
6:30 pm | Saudi-British Society
Annual Dinner Organised by:
The Saudi-British Society. The
Societys Annual Dinner held in
conjunction with the presentation
of the Rawabi Holding Awards.
The awards, for making a
significant contribution to SaudiBritish relations, will be presented
by the donor, Abdulaziz al Turki,
to Judy Houry MBE and Ali
Almihdar LLM PhD. Tickets:
30. Pre-booking required. E
[email protected]
Institute of Directors, 116 Pall
Mall, London SW1.
7:00 pm | Revolutionary Egypt
Five Years On (Panel Discussion)
Jack Shenker (former Egypt
correspondent for the Guardian
and author of The Egyptians A
Radical Story). Organised by:
Frontline Club. It is half a decade
since Egypt's revolution first
erupted, promising something
more than a binary choice
between Islamism and military
authoritarianism. Yet since the

unrest began we have seen the
Muslim Brotherhood rise to
power, only to be overthrown
by an army strongman - but is
this just the start? Additional
speakers to be announced. Tickets:
Place, W2 1QJ. T 020 7479 8940
Thursday 11 February
7:00 pm | Possible and Imaginary
Lives (Talk) Organised by: The
Mosaic Rooms. Yasmine EidSabbagh discusses the exhibition
and book project that traces the
lives of four Palestinian-Lebanese
sisters who are exiled in different
places across the globe. Admission
free. Pre-booking required. E
[email protected]
The
Mosaic Rooms, AM Qattan
Foundation, Tower House, 226
Cromwell Road, London SW5
0SW. T 020 7370 9990 E info@
mosaicrooms.org
W
http://
mosaicrooms.org/
Monday 15 February
5:15 pm | The Use of Law as an
Instrument of Power in Sudan
and South Sudan (Lecture) Ali
Agab (Sudanese Human Rights
Lawyer). Organised by: Centre
of African Studies, SOAS (CAS).
Sudan-South Sudan Series. Agab
examines the nature, underlying
rationale and impact of the use of
law as an instrument of power in
Sudan since 1989 and considers
emerging parallels in South
Sudan, such as the broad National
Security Services Law adopted
in 2015. Discussant: Mashood
Baderin (CAS/SOAS). Chair:
Lutz Oette (Centre for Human
Rights Law, SOAS). Admission
free. Room 4429, SOAS. E cas@
soas.ac.uk W www.soas.ac.uk/cas/
events/
6:15
pm
|
Too
Much
Coincidence? ArchaeologicalTextual Complementarity in
Anatolian Funerary Practices
(2nd millennium BC) (Seminar)
Yamur
Heffron
(UCL).
Organised by: London Centre for
the Ancient Near East. Ancient
Near East Seminar. Admission
free. L67, SOAS. E [email protected]
W http://banealcane.org/lcane/
Tuesday 16 February
5:45 pm | Money and Value:
From Qur'an to Contemporary
Islamic Economics (Lecture)
Ersilia Francesca (University
of
Naples
LOrientale).
Organised by: London Middle
East Institute, SOAS (LMEI).
Francesca's presentation will aim
to investigate the way that Islamic
economic ethics as derived from
the Qur'an and Prophetic sunna
can influence the believers
attitude toward earning money
and entrepreneurial activities in
contemporary times. Part of the
020 7898 4330/4490 E vp6@soas.
events/
6:30 pm | C R Ashbees Vision of
Jerusalem, the English Arts and
Crafts Movement in the Middle
East (Lecture) Benedict Leigh
(UCL Qatar, BM). Organised by:
Royal Asiatic Society. Admission
free. Royal Asiatic Society, 14
Stephenson Way, London N1
2HD. E [email protected]
W http://royalasiaticsociety.org/
6:45 pm | Monir (Film) Organised
by: Asia House and the Iran
Heritage
Foundation
(IHF).
Dir Bahman Kiarostami (2014),
Iran, 54 mins. Documentary
looking at the life and work of
Iranian artist Monir Shahroudy
Farmanfarmaian,
who
first
garnered attention in the 1970s
when she pioneered contemporary
forms of geometric mirror
works. In Persian and English
with English subtitles. Followed
by Q&A with the producer of
the documentary, Leyla Fakhr.
Tickets: 8/6 conc. Asia House,
63 New Cavendish Street, London
W1G 7LP. T 020 7307 5454 W
www.asiahouse.org
7:00 pm | Insight with Janine di
Giovanni - Dispatches from Syria
(Talk) Organised by: Frontline
Club. In May 2012, di Giovanni
travelled to Syria to cover the
peaceful
demonstrations.
It
would mark the beginning of a
relationship with the country that
would continue to draw her back.
In this talk she shares the stories
of the people she has encountered

in Syria and her experience of
covering the country. Tickets:
Place, W2 1QJ. T 020 7479 8940
7:00 pm | Bright Finds, Big
City: Production and Trade
in Medieval Ephesus (Turkey)
(Lecture) Joanita Vroom (Leiden
University). Organised by: Islamic
Art Circle at SOAS. Part of the
Islamic Art Circle at SOAS Lecture
Programme. Chair: Scott Redford
(SOAS). Admission free. Khalili
Lecture Theatre, SOAS. T 0771
408 7480 E rosalindhaddon@
gmail.com W www.soas.ac.uk/art/
islac/
7:00 pm | Gaza as Metaphor
(Book Launch) Organised by: The
Mosaic Rooms and Hurst. Event
to mark the launch of Gaza as
Metaphor (Edited by Helga TawilSouri and Dina Matar, Hurst,
2016), see listing below, Thursday
18 February, for more information
on the book. Editors Tawil-Souri
and Matar will be in conversation
with contributor Ilan Papp.
Admission free. Pre-booking
required. E rsvp@mosaicrooms.
org The Mosaic Rooms, A.M.
Qattan Foundation, Tower House,
226 Cromwell Road, London
SW5 0SW. T 020 7370 9990 E
[email protected] W http://
mosaicrooms.org/
5:45 pm | Building a Sense
of Community: People and
Architecture
in
Neolithic
Jordan (Lecture) Bill Finlayson
(Council for British Research
in the Levant). Organised by:
MBI Al Jaber Foundation and
the Council for British Research
in the Levant (CBRL). Part of
the MBI Al Jaber Foundation
Lecture Series. Admission free.
Pre-registration required. MBI Al
Square, London WC1B 5EA. E
[email protected]
W
www.mbifoundation.com
6:00 pm | WHOS HIDING HERE?
Artists and their Signatures
in Persian Manuscripts of the
Kamran Djam Annual Lectures at

SOAS (2016)
Wednesday 3 and Thursday 4 February 2016
Centre for Iranian Studies, London Middle East Instute
Two Lectures by Professor Leili Anvar
Instut des Langues et des Civilsaons Orientales, Paris
Poetry as
the Language
of Desire
Lecture One: By-e j-ye Mlyn: Some consideraons on desire, exile and
poetry from Rdak to Rm, Wednesday: 7.00pm
Preceded by a recepon at 6.00pm in the Brunei Suite
Lecture Two: The quest of Majnn: tribulaons of a lover, Thursday: 7.00pm
Khalili Lecture Theatre
SOAS, University of London, Russell Square, London WC1H 0XG
Admission Free - All Welcome
Enquiries
Tel. No. 020 7898 4330 E-mail [email protected]
Website www.soas.ac.uk/lmei-cis/events/
LONDON MIDDLE EAST INSTITUTE

SOAS, University of London
LONDON
MIDDLE EAST
INSTITUTE
TUESDAY LECTURE PROGRAMME ON THE CONTEMPORARY

MIDDLE EAST SPRING 2016
2 February
Between Radical Islam and Kurdishness: Hizbullah in Eastern Turkey
Mehmet Kurt, Bingol University
Chair: Nadje Al-Ali
9 February
Reading Week
16 February
Money and Value: From Qur'an to Contemporary Islamic Economics
Ersilia Francesca, University of Naples LOrientale
23 February
Lebanon and the 21st Century: Everyday Life in Times of Permanent Crisis
Andrew Arsan, University of Cambridge
1 March
Civil Resistance in North Africa since 2010
Panel Discussion with Adam Roberts, University of Oxford
Chair: Charles Tripp, SOAS
8 March
Decoding ISIS: A Contextual-Conjunctural Analysis of Sectarian Conflict in Iraq
Kamran Matin, University of Sussex
15 March
Violence and the City in the Modern Middle East
Nelida Fuccaro, SOAS
Chair: Charles Tripp, SOAS
TUESDAYS 5:45 PM
KHALILI LECTURE THEATRE, MAIN BUILDING, SOAS
The Lectures are free and open to all. Tea and biscuits are available from 5:15 pm
For further information contact:
The London Middle East Institute at SOAS, University of London, Thornhaugh Street, Russell Square,
London, WC1H OXG, T: 020 7898 4330; E: [email protected], W: www.soas.ac.uk/lmei/
Early Modern Period (Seminar)

Marianna
Shreve
Simpson
(University
of
Pennsylvania
and Princeton University Art
Museum) Organised by: The
Courtauld Institute of Art. Various
Persian manuscripts dating from
the 15th and 16th centuries contain
illustrations and illuminations
signed by their artists in minute
script. Shreve Simpson will
speculate on the motivations for
and significance of these hidden
signatures within Persian artistic
practices and the image and
self-image of the artist in early
modern Iran. Admission free.
Research Forum Seminar Room,
The Courtauld Institute of Art,
Somerset House, Strand, London
WC2R 0RN. E researchforum@
courtauld.ac.uk
W
http://
courtauld.ac.uk/research/
research-forum/events
6:30 pm | Oral and Pictorial
Accounts of the Iran-Iraq War
(Lecture) Shirin Shafaie (SOAS).
Organised by: The Iran Society.
Doors open 6:30pm. Admission
free for Society Members and
one guest. Pall Mall Room, The
Army & Navy Club, 36-39 Pall
Mall, London SW1Y 5JN (Dress
code calls for gentlemen to wear
jacket and tie). T 020 7235 5122
E [email protected] W www.
iransociety.org / www.therag.
co.uk
8:00 pm | Gaza as Metaphor
(Panel Discussion) Helga TawilSouri (NYU), Dina Matar (SOAS),
Nimer Sultany (SOAS), Khaled
Hroub (Northwestern), Atef
AlShaer (Westminster) and Jehad
Abu Salim (NYU). Organised by:
Centre for Media Studies, School
of Arts, SOAS and the Centre for
Palestine Studies, SOAS. Event
to mark the publication of Gaza
As Metaphor (Edited by Helga
Tawil-Souri and Dina Matar,
Hurst, 2016), a selection of essays
by journalists, writers, doctors,
academics and others, who use
metaphor to record and historicise
Gaza and to contextualise its
everyday realities. Chair: Gilbert
Achcar (SOAS). Admission free.
020 7898 4330/4490 E vp6@soas.
ac.uk W www.soas.ac.uk/mediastudies/events/
Saturday 20 February
9:30 am | The Idea of Iran:
Renewal in the Age of PostMongol Prestige (Symposium)

Dick
Davis
(Ohio
State
University), Leonard Lewisohn
(Institute of Arab and Islamic
Studies, University of Exeter),
Shivan Mahendrarajah (American
Institute of Afghanistan Studies,
Kabul),
Bernard
O'Kane
(American University in Cairo),
Julia Rubanovich (The Hebrew
University of Jerusalem), Marianna
Shreve Simpson (University of
Pennsylvania and Princeton
University
Art
Museum).
Studies, SOAS and The Courtauld
Institute of Art, University of
London. Sponsored by: Soudavar
Memorial Foundation. The twelfth
programme in The Idea of Iran
annual series. The symposium
will explore the 14th century
in its own right as the time of
the emergence of local Iranian
dynasties in the face of continuing
Mongol prestige after the collapse
of the Ilkhanid dynasty. Convener:
Sussan Babaie (The Courtauld
Institute of Art). Tickets: 15/10
conc. & LMEI Affiliates/students
free. Pre-booking required. Brunei
Gallery Lecture Theatre, SOAS. T
020 7898 4330/4490 E vp6@soas.
ac.uk W www.soas.ac.uk/lmei-cis/
events/
7:00 pm | The Voice of the daf
(Kurdish frame drum) (Concert)
Tickets: 15/10 concs./6 SOAS
students. DLT, SOAS. T 0780 1998
193 E moonlight_culture@yahoo.
com W www.thesantur.com
8:00 pm | Egyptian Project
(Concert) Organised by: Marsm
and sponsored by Alaraby TV
Network. The sounds of the
Nile Delta and Cairo with the
ambiances of trip-hop, electro,
hip-hop, and even classical
music. Tickets: 15/12 (advance
booking). Rich Mix, 35-47 Bethnal
Green Road, London E1 6LA.
marsm.co.uk/
Sunday 21 February
3:00 pm | Get to Know the Temple
of Solomon Organised by: Spiro
Ark. Tickets: Admission free. Prebooking required. The Liberal
Jewish Synagogue, 28 St John's
Wood Road, London NW8 7HA.
T 0207 7944 655 E Education@
spiroark.org W www.spiroark.org/
events/
5:00 pm | When They Broke

Down the Door (Book Launch
& Reading) Fatemeh Shams and
Dick Davis. Event to mark the
publication of Sham's When They
Broke Down the Door which as
described by Davis 'The power of
poetry to map the human heart
has been a hallmark of Persian
culture for at least a thousand
years, and Fatemeh Shams wields
it unforgettably.' Admission free.
Khalili Lecture Theatre, SOAS. E
[email protected]
Monday 22 February
5:15 pm | The Making of an
Egyptian Middle Class Society:
Change and Contestation in an
Age of Oil Boom and Open Door
Policy (Seminar) Relli Schecter
(Ben-Gurion University of the
Negev). Organised by: Department
of History, SOAS. SOAS Near and
Middle Eastern History Seminar.
Social commentators across the
political spectrum and secularreligious divide commented on
1970s and 1980s Egypt as a period
riddled with crises of all sorts,
Schecter looks at the family crisis
at the centre of which was inflation
in marriage costs. Convener:
Tuesday 23 February
5:45 pm | Lebanon and the 21st
century: Everyday Life in Times
of Permanent Crisis (Lecture)
Andrew Arsan (University of
Cambridge).
Organised
by:
London Middle East Institute,
SOAS (LMEI). Drawing on his
current research, Arsan's talk will
provide a brief overview of some
of the tactics ordinary Lebanese
have devised to make do with
instability and to find a way to live
with the enervating, exhausting
realities of everyday life - from
electricity shortages to traffic
jams and trash crises. Part of the
020 7898 4330/4490 E vp6@soas.
events/
1:00 pm | Queens of Syria + Boya
Boya (Shine Shine) (Film) Yasmin

Fedda, Karen Boswall, Ruba Al
Akash. Organised by: Department
of Anthropology and Sociology,
SOAS. Ethnographic Film Series.
Queens of Syria (2014), 70 mins.
Fifty women from Syria, all forced
into exile in Jordan, come together
to create and perform their own
version of the Trojan Women,
the Ancient Greek tragedy about
the plight of women in war. Boya
Boya (2014), 18 mins. Portrait of
Syrian refugee Mohammed, a 12
year-old shoe shine boy, "Boya
Boya" (shine, shine) looks at the
reality of the growing population
of urban refugees from the point of
view of a child. Convener: Stephen
Hughes, SOAS. Admission free.
Khalili Lecture Theatre, SOAS. E
[email protected] W www.soas.
ac.uk/anthropology/events/
6:00 pm | Walking in Woolley's
footsteps: Ur Brought to Life for
the Digital Age (Lecture) Birger
Ekornsvg Helgestad (BM) and
Jon Taylor (BM). Organised by:
The British Institute for the Study
of Iraq. Sir Leonard Woolleys
excavations (19221934) at the
ancient city of Ur captured the
worlds imagination. Helgestad
and Taylor will give a talk on the
Ur Project which will digitally
reunify all the objects found by
Woolley at Ur in a new online
resource. Admission free. Prebooking required. The British
Academy, 10 Carlton House
Terrace, London SW1Y 5AH. T
020 7969 5274 E [email protected]
W www.bisi.ac.uk
6:00 pm | The Syrian Refugee
Crisis and the Challenge to the
Arab State (Lecture) Filippo
Dionigi (LSE). Organised by:
LSE Middle East Centre. Dionigi
discusses how states such as
Lebanon and Jordan have coped
with the challenges of mass
displacement within their borders
and looks at the future prospects
and implications of forced mass
displacement in the Middle East
for states in the region. Admission
free. Pre-booking required. Room
2.04, Clement House, LSE. T 020
7:00 pm | The Kaleidoscopic World
of Mamluk Carpets (Lecture)
Roberta Marin. Organised by:
Oriental Rug and Textile Society,
UK (ORTS). Marin will focus
on the carpet production of the

Mamluk Empire (1250-1517).
Special attention will be dedicated
on the patterns, the carpet trade
between Egypt and Italy and the
representation of Mamluk carpets
on Italian Renaissance paintings.
Tickets: 7/5 students. 20 for
membership of one year for 11
events. St James Conference
Room, 197 Piccadilly, London
W1J 9LL. E membership@
orientalrugandtextilesociety.
org.uk
W
www.
orientalrugandtextilesociety.org.
uk
7:30 pm | The Moment
(Performance) Organised by:
The Mosaic Rooms. Solo dance
performance by dancer, performer
and choreographer Salah El
Brogy created during a monthlong residency in Morocco.
Followed by a Q&A with Salah El
Brogy. Tickets: 10. Pre-booking
required. E rsvp@mosaicrooms.
org The Mosaic Rooms, A.M.
Qattan Foundation, Tower House,
226 Cromwell Road, London
SW5 0SW. T 020 7370 9990 E

[email protected] W http://
mosaicrooms.org/
Friday 26 February
12:00 pm | History in the Making
or False Dawn? How Close are
we to a Cyprus Agreement?
(Seminar) Ioannis Grigoriadis
(Bilkent University) Organised by:
Organised by the SOAS Modern
Turkish Studies Programme
(London Middle East Institute,
SOAS) and Modern Greek
Studies (Kings College London).
Sponsored by Nurol Bank. Part
of the Greek-Turkish Encounters
Series. Admission free. Conveners:
Gamon McLellan (SOAS) and
Yorgos Dedes (SOAS). Room 116,
SOAS. E [email protected] / gm29@
soas.ac.uk W www.soas.ac.uk/
lmei/events/
6:00 pm | Title TBC (Panel
Discussion) Sharon Dolev (Israeli
Disarmament Movement - IDM),
Dan Plesch (CISD) and others
TBC. Organised by: Centre
for International Studies and
Diplomacy, SOAS (CISD) and

SOAS (LMEI). Admission free.
Brunei Gallery Lecture Theatre,
SOAS. T 020 7898 4840/4830 E
ac.uk/cisd/events/
Monday 29 February
5:15 pm | The Bunian Corpus
and the Materiality of Invisible
Worlds (Seminar) Noah Gardiner
(Rheinische Friedrich-WilhelmsUniversitt Bonn). Organised by:
Department of History, SOAS.
History
Seminar.
Gardiner
examines issues of materiality in
the study of premodern Islamic
occultism, with a focus on the
late-Ayyubid and Mamluk era
circulation and reception of
the written teachings of the
North African Sufi and putative
magician Ahmad al-Buni (d.
1225 or 1231-2 CE). Convener:
6:15 pm | New Literary Sources

on Old Babylonian Religion
(Seminar) Christopher Metcalf
(Oxford). Organised by: London
Centre for the Ancient Near
East. Ancient Near East Seminar.
Admission free. L67, SOAS.
banealcane.org/lcane/
EVENTS OUTSIDE
LONDON
Thursday 4 February
5:15 pm | The Syrian Refugee
Crisis and the Impact on the Arab
State: A Preliminary Assessment
(Lecture) Filippo Dionigi (LSE).
Studies and the Centre for the
study of the International Relations
of the Middle East and North
Africa in Cambridge, University
of Cambridge. Admission free.
Thomas Gray Room, Pembroke
College, Cambridge CB2 1RF. T
01223 335103 W www.cis.cam.
ac.uk
Arabic Immersion Course

19-24 March 2016
This intensive language training is designed and will be delivered by an
experienced team of tertiary-level language teachers.
In addition to simulating the environment of studying in the Middle East, the
course will also offer several one-off lectures delivered by academics and
visiting scholars at SOAS.
Beginners Arabic
This course offers an interactive Modern Standard Arabic course for complete beginners with an
understanding of the differences between the spoken languages of the Arabic-speaking countries. A
balance of receptive (reading, listening) and productive (speaking, writing) skills are developed through
communicative classes and self-study. The aim of the course is to enable students to function at a basic
everyday survival level.
Intermediate Arabic
Students will continue to develop the skills of listening, speaking, reading and writing at an intermediate level
which will involve describing events and feelings, expressing opinions and plans while being able to enter
unprepared into conversation. The course includes a wide range of topics relating to everyday life (family,
hobbies, work, travel, and current events). This course is for students who have previously completed a
Beginners level.
Fees:
400 (300 for early bird before 1 March 2016)
SOAS students, alumni and LMEI affiliates have 10% discount.
For further information contact: Louise Hosking E: [email protected] T: 020 7898 4330
Friday 5 February
6:30 pm | Report Launch:
Narratives of Conversion to
Islam Male Perspectives (Talk)
Studies, University of Cambridge.
Report launch to discuss and
reflect on a report focused on the
experiences of nearly 50 British
men of all ages, ethnicities,
backgrounds and faiths (or no
faith) who have all converted
to Islam. Admission free. Room
3, Mill Lane Lecture Rooms,
University of Cambridge CB21.
T 01223 335103 W www.cis.cam.
ac.uk
5:15 pm | Can Yemen Remain
United? (Lecture) Noel Brehony
(Menas Associates). Organised
by: Centre of Islamic Studies,
University
of
Cambridge.
Admission free. Thomas Gray
Room,
Pembroke
College,
Cambridge CB2 1RF. T 01223
335103 W www.cis.cam.ac.uk
MARCH EVENTS
Tuesday 1 March
4:30 pm | The Notion of Salafiyya:
Between Saudi Arabia and
Turkey
(Seminar)
Andrew
Hammond (University of Oxford).
Organised by: LSE Kuwait
Programme. Salafism, with its
semantic confusions, is finding
its way from Arabic and the Saudi
sphere into Turkey and the Turkish
language. How did it happen?
What are its consequences?
Admission free. 9.04, Tower 1,
Clements Inn, LSE. T 020 7955
6639 E [email protected] W
kuwait/events/Home.aspx
5:45 pm | Civil Resistance in
North Africa since 2010 (Panel
Discussion)
Organised
by:
SOAS (LMEI). Panel discussion
with Adam Roberts, other
participants TBC. Chair: Charles
Tripp (SOAS). Part of the
020 7898 4330/4490 E vp6@soas.
events/
6:45 pm | Persian Classical

Music for Norouz (Performance)
Organised by: Asia House and the
Iran Heritage Foundation (IHF).
An improvised performance based
on Iranian classical repertoire
with a contemporary approach.
With Hossein Alishapour (vocal),
Mehdi Rostami (setar), Adib
Rostami (tombak). Tickets: 5.
Asia House, 63 New Cavendish
Street, London W1G 7LP. T 020
7307 5454 W www.asiahouse.org
Wednesday 2 March
6:00
pm
|
Alternative
Universalisms? Contemporary
Turkish Discourses on Culture in
International Relations (Lecture)
Katerina
Dalacoura
(LSE).
Organised by: LSE Middle East
Centre. Drawing on the findings
of a research project funded by
the British Academy, the lecture,
and the project, aim to enrich
the theoretical study of culture
in the discipline of International
Relations and contribute to the
current public debate on the
role of culture in world politics.
required. Wolfson Theatre, New
Academic Building, LSE. T 020
Thursday 3 March
4:00 pm | Reflections in Ancient
Coins of the Maccabean Struggle
against Seleucid Rule (Lecture)
David Jacobson (UCL) Organised
by: Anglo Israel Archaeological
Society and the Palestine
Exploration Fund. Admission free.
Pre-booking required. T 020 7323
8181 W www.britishmuseum.org
Stevenson Lecture Theatre, Clore
Education Centre, BM. T 020 8349
5754 W www.aias.org.uk
7:30 pm | Cairokee (Concert)
Organised by: Marsm and
sponsored by Alaraby TV
Network.
Cairokees
sound
evolved tremendously from one
album to the next, reflecting their
goals and continuous ambition
to sing along with Cairo. Tickets:
18.59. Students Central, The
Venue, Malet Street, London
WC1E 7HY. E [email protected]
W http://marsm.co.uk/
Friday 4 March
7:00 pm | Diasporas of the Modern
Middle East Contextualising

Community (Panel Discussion)
Organised by: Armenian Institute
and the London Middle East
Institute, SOAS (LMEI). Panel
discussion on the book, Diasporas
of the Modern Middle East
Contextualising
Community
(Edinburgh University Press,
2015) with the editors, Anthony
Gorman
(University
of
Edinburgh) and Sossie Kasbarian
(Lancaster
University),
and
contributors May Farah (America
University of Beirut), Maria Holt
(University
of
Westminster)
and Haris Theodorelis-Rigas
(Istanbul).
Approaching
the
Middle East through the lens of
Diaspora Studies, the 11 detailed
case studies in this volume explore
the experiences of different
diasporic communities in and
of the region, and look at the
changing conceptions and practice
of diaspora in the modern Middle
East. Followed by a reception in
the Brunei Suite. Admission free.
Room B102, SOAS. T 020 7898
4330 E [email protected] W www.
soas.ac.uk/lmei/events/
7:30 pm | Akhnaten (Performance)
Until Friday 18 March (various
dates and times). The last of Philip
Glasss trilogy of portrait operas.
Divine ruler of Egypt, husband to
Nefertiti, father of a new religion.
Akhnaten decrees that the sun
god rules supreme, and the old
gods must be banished from their
temples. But instead, his people
turn upon their Pharaoh as a
traitor. Akhnaten must die. Will
his new faith live on? Sung in
Egyptian, Hebrew and Akkadian
with no surtitles. Tickets: From
12. English National Opera, St
Martin's Lane, London WC2N
4ES. T 020 7845 9300 E box.
[email protected] W www.eno.org
8:00 pm | Alsarah and The
Nubatones (Concert) Organised
by: Marsm and sponsored by
Alaraby TV Network. EastAfrican retro-pop from the
acclaimed Sudenese-born singer
Alsarah. Tickets: 15/12.50
(advance booking). Rich Mix, 3547 Bethnal Green Road, London
E1 6LA. E [email protected] W
http://marsm.co.uk/
Saturday 5 March
8:00 pm | Shahram Nazeri - The
Knight of the Voice (Concert) The
Iranian tenor Shahram Nazeri, the

first performer to set the poetry
of Islamic scholar and Sufi mystic
Rumi to traditional Persian music,
performs music from across his
35 year career bringing together
sacred Sufi poetry with classical
Iranian music. Tickets: 29-99.
Hall, Barbican Centre, Silk Street,
London EC2Y 8DS. T 020 7638
www.barbican.org.uk
Monday 7 March
5:00 pm | The Right Education
in Israel Versus the CounterKnowledge of the Palestinian
Teachers: The Case of Citizenship
Education (Lecture) Ayman K
Agbaria (Centre for Research and
Evaluation in Muslim Education,
UCL Institute of Education).
Organised by: Centre for Palestine
Studies, SOAS. Agbaria sheds
light on the influence of the
Israeli right-wing politics on the
education system, focusing on
citizenship education and explains
how these politics have moulded
the parameters of the Israeli
educational regime. Chair: Nimer
Sultany (SOAS). Admission free.
MBI Al Jaber Conference Room,
SOAS (LMEI), University of
London, MBI Al Jaber Building,
21 Russell Square, London WC1B
5EA. T 020 7898 4330/4490 E
ac.uk/lmei-cps/events/
5:15 pm | Objects of Devotion:
Palestinian
Migrants
and
Their Prayer Beads, 18501948 (Seminar) Jacob Norris
(University of Sussex). Organised
by: Department of History, SOAS.
History Seminar. Norris revisits
the early history of the Palestinian
diaspora: a period of Palestinian
migration marked by choice
and opportunity rather than
enforced exile. But he approaches
these
pre-1948
movements
through a peculiar lens: that of
the prayer beads that Palestinian
migrants commonly carried
in their suitcases. Convener:
6:15 pm | Finding the Philistines:
Ceramic Evidence of the
Northern Sea Peoples at Tell
Tayinat (Seminar) Brian Janeway

(Tayinat Archaeological Project).
Tuesday 8 March
5:45 pm | Decoding ISIS: A
Contextual-Conjunctural
Analysis of Sectarian Conflict
in Iraq (Lecture) Kamran Matin
(University of Sussex). Organised
by: London Middle East Institute,
SOAS (LMEI). Matin will seek
to provide a holistic account
of ISIS through a historical
materialist form of contextual and
conjunctural analysis and argues
that central to understanding
ISIS's success is explaining Sunni
Arab support-base in Iraq, ISIS's
birthplace
and
geopolitical
centre of gravity. Part of the
020 7898 4330/4490 E vp6@soas.
events/
Wednesday 9 March
5:00 pm | Knowledge Production
in the Arab World (Lecture) Sari
Hanafi (American University of
Beirut). Organised by: Centre for
Palestine Studies, SOAS. Lecture
by Hanafi to mark the publication
of Knowledge Production in
the Arab World: The Impossible
Promise (Hanafi, S and Arvanitis,
R, Routledge, 2015) in which
the authors investigate research
practices in the Arab world, using
multiple case studies from the
region with particular focus on
Lebanon and Jordan. Admission
free. MBI Al Jaber Conference
Room, London Middle East
Institute,
SOAS
(LMEI),
University of London, MBI Al
Jaber Building, 21 Russell Square,
London WC1B 5EA. T 020 7898
www.soas.ac.uk/lmei-cps/events/
6:00 pm | Sexual and Gender
Diversity in the Muslim World:
History, Law and Vernacular
Knowledge (Book Launch &
Reception) Rahul Rao (SOAS)
and Ziba Mir-Hosseini (SOAS).
Organised by: SOAS School of
Law. Event to mark the publication
of Vanja Hamzi's (SOAS) new

book on sexual and gender
diversity in the Muslim world
Sexual and Gender Diversity in the
Muslim World: History, Law and
Vernacular Knowledge (IB Tauris,
2015). Admission free. Brunei
Suite, SOAS. E [email protected]
W www.soas.ac.uk/law/events/
6:00 pm | Caravans, Conquests,
and
Crossings:
Aesthetics
of
African,
Arab,
and
Mediterranean Movement in
Algerian Sufi Music (Lecture)
Tamara Turner (King's College
London). Organised by: Society
for Algerian Studies in conjunction
with LSE. Presentation by Turner
in which she analyses the complex
ways in which musical aesthetics
in Algeria negotiate and perform
politicized identities. Chair: John
King (Society for Algerian Studies).
required. Wolfson Theatre, New
Academic Buiding, LSE. E info@
algerianstudies.org.uk W www.lse.
ac.uk/middleEastCentre/
Thursday 10 March
6:00 pm | Scribes and Libraries
in the Mamluk Period (Lecture)
Doris Behrens-Abouseif (SOAS).
Organised by: Royal Asiatic
Society. Admission free. Royal
Asiatic Society, 14 Stephenson
Way, London N1 2HD. E ar@
royalasiaticsociety.org W http://
royalasiaticsociety.org/
7:00 pm | Ideologies in
Archaeology:
Re-imagination
of Iranian Identity through
Dialogue among Civilisations
during the Khatami period
(Lecture) Rana Daroogheh (Iran
Heritage
Foundation
(IHF)
Visiting Fellow in Iranian Studies).
Studies, SOAS. Admission free.
DLT, SOAS. T 020 7898 4330/4490
E [email protected] W www.soas.
ac.uk/lmei-cis/events/
Friday 11 March
1:00 pm | Culture Now: Hajra
Waheed (Talk) Organised by:
Institute of Contemporary Arts
(ICA). Artist Hajra Waheed
discusses her practice on
the occasion of her first UK
presentation of the first chapter
from her work Sea Change at The
Mosaic Rooms (see Exhibitions
pp...). Tickets: 5.00 + 1.00
(Booking Fee). Studio, ICA, 12

Carlton House Terrace, London
SW1Y 5AH. T 020 7930 3647 W
www.ica.org.uk
6:00 pm | The Law of Denial:
Perinek v. Switzerland (Seminar)
Baak Ertr (Birkbeck College)
Organised by: Organised by the
SOAS Modern Turkish Studies
Programme (London Middle
East Institute, SOAS). Sponsored
by Nurol Bank. Admission free.
Convener: Gamon McLellan
(SOAS) and Yorgos Dedes (SOAS).
Room 116, SOAS. E gd5@soas.
ac.uk / [email protected] W www.
soas.ac.uk/lmei/events/
6:30 pm | The Hundred Year War
in Palestine (Lecture) Organised
by: Centre for Palestine Studies,
SOAS. Rashid Khalidi (Columbia
University). Centre for Palestine
Studies Annual Lecture. The
Balfour Declaration of 1917
launched what amounts to a
hundred years of war against the
Palestinians. A much distorted
and maligned feature of this long
war has been the Palestinians
continuing resistance, against
heavy odds, to what amounts to
one of the last ongoing attempts
at colonial subjugation in the
modern world. Admission free.
Brunei Gallery Lecture Theatre,
SOAS. T 020 7898 4330/4490 E
ac.uk/lmei-cps/events/
Saturday 12 March
7:00 pm | A Musical Celebration
of Nowruz with Persian, Kurdish
and Azari Music (Concert)
Tickets: 15/10 concs./6 SOAS
students. DLT, SOAS. T 0780 1998
193 E moonlight_culture@yahoo.
com W www.thesantur.com
Monday 14 March
5:15 pm | Portrait of the Martyr
as a Young Man: The Social Life
of Photographs in Revolutionary
Egypt (Seminar) Lucie Ryzova
(University of Birmingham).
Organised by: Department of
History, SOAS. SOAS Near and
Middle Eastern History Seminar.
Ryzova looks at the social lives of
photographs of young Egyptians
who died in the revolutions many
events over the past (almost) 5 years
and who have become martyrs:
their ordinary ID photographs
or private snapshots have been
elevated to the status of public

icons. Convenor: Derek ManciniLander, SOAS. Admission free.
Room B104, SOAS. E dm40@soas.
ac.uk W www.soas.ac.uk/history/
events/
6:15 pm | Life and Death at the
Southern Border of Ancient
Egypt: three case studies
(Seminar)
Martin
Bommas
(Birmingham
University).
Tuesday 15 March
5:45 pm | Civil Resistance in
North Africa since 2010 (Book
Launch) Nelida Fuccaro (SOAS).
Organised by: London Middle
East Institute, SOAS (LMEI).
Event with the editor, Fuccaro, to
mark the publication of her latest
book Violence and the City in the
Modern Middle East (Stanford
University Press, 2016) which
explores violence in the public
lives of modern Middle Eastern
cities,
approaching
violence
as an individual and collective
experience, a historical event,
and an urban process. Chair:
Charles Tripp (SOAS). Part of the
020 7898 4330/4490 E vp6@soas.
events/
5:15 pm | Why Some Contentious
Movements Fail: The Case of
the Syrian Opposition (Lecture)
Jasmine Gani (University of
St Andrews). Organised by:
LSE Middle East Centre. Gani
presents her paper, drawing upon
a contentious politics framework
to assess the successes and failures
of the Syrian external opposition,
represented by the Syrian National
Coalition (SNC). Chair: John
Chalcraft (LSE). Admission free.
Pre-booking required. Room 9.04,
Tower 2, Clement's Inn, LSE. T 020
Wednesday 16 March
5:00 pm | On the Threshold
of Statelessness: Palestinian
Narratives of Loss and Erasure
(Seminar)
Elena
FiddianQasmiyeh (UCL). Organised by:
Centre for Migration and Diaspora
Studies, SOAS. Fiddian-Qasmiyeh
examines how Palestinians living
in France, Sweden and the UK
negotiate, mobilise and/or resist,
and ultimately problematize,
notions of statelessness as a
concept and as a marker of identity.
Admission free. Room G52, SOAS.
E [email protected] W www.
soas.ac.uk/migrationdiaspora/
seminarsevents/
6:00 pm | Engineers of Jihad:
The
Curious
Connection
between Violent Extremism
and Education (Lecture) Steffen
Hertog (LSE) and Diego Gambetta
(European University Institute,
Italy). Organised by: LSE Middle
East Centre. Under which
socioeconomic conditions do
people join extremist groups? Does
the profile of extremists reflect how
they self-select into extremism
or how groups recruit them?
Does ideology matter in sorting
who joins which group? Lastly,
is there a mindset susceptible to
certain types of extremism? Chair:

Peter Neumann (King's College
London). Admission free. Prebooking required. Sheikh Zayed
Theatre, New Academic Building,
LSE. T 020 7955 6198 E s.sfeir@
lse.ac.uk
W
www.lse.ac.uk/
middleEastCentre/
7:00 pm | The Fifth Bahari
Foundation Lecture in Iranian
Art and Culture: New Thoughts
on the Freer's Khusraw u Shirin
manuscript (Lecture) Simon
Rettig (Freer Gallery of Art
and Arthur M Sackler Gallery,
Smithsonian
Institution).
Organised by: Islamic Art Circle
at SOAS. Part of the Islamic
Art Circle at SOAS Lecture
Programme. Chair: Scott Redford,
SOAS. Admission free. Khalili
Lecture Theatre, SOAS. T 0771
408 7480 E rosalindhaddon@
gmail.com W www.soas.ac.uk/art/
islac/
Thursday 17 March
5:45 pm | Architecture that Fills
the Eye: Building Traditions in
Highland Yemen (Lecture) Trevor

Marchand (SOAS). Organised by:
MBI Al Jaber Foundation and
the British Foundation for the
Study of Arabia (BFSA). Part of
the MBI Al Jaber Foundation
Lecture Series. Admission free.
Pre-registration required. MBI Al
Square, London WC1B 5EA. E
[email protected]
W
www.mbifoundation.com
Friday 18 March
1:15 pm | They Tried to Kill Us,
We Survived Lets Eat! Jewish
Celebrations in the Israeli
Household (Seminar) Claudia
Prieto Piastro (Institute of Middle
Eastern Studies, Kings College
London). Organised by: SOAS
Food Studies Centre. SOAS Food
Forum. Convener: Harry West,
SOAS. Admission free. Room
4426, SOAS. E soasfoodstudies@
foodstudies/forum/
Tuesday 22 March
4:30 pm | The Four Eras of Qatari
Foreign Policy (Seminar) David
Roberts (Kings College London).
Organised by: LSE Kuwait
Programme. Without the capacity
to effectively involve itself in the
Gordian conflicts that emerged
from the Arab Spring, Qatar
gained a reputation as a dangerous
dilatant, stoking anger among key
allies in the Arab and western
worlds. Its young Emir must now
navigate a hazardous path between
promoting the maintenance of old
associations and the reality that
Qatar struggles to control and use
these relations effectively. Chair:
Courtney Freer (LSE Kuwait
Programme). Admission free.
Room 9.04, Tower 1, Clements
Inn, LSE. T 020 7955 6639 E
[email protected] W www.lse.
ac.uk/middleEastCentre/kuwait/
events/Home.aspx
Wednesday 23 March
6:30 pm | The Achaemenid
Persian Heritage: Greeks and
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Admission: 15; Conc. & LMEI Affiliates: 10; Students: Free. Pre-registration required:
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Alexander (Lecture) Organised

by: Iran Heritage Foundation
(IHF). A lecture by Professor
Sir John Boardman who was
Professor of Classical Archaeology
at Oxford until retirement in
1994. Tickets: 10. Asia House,
63 New Cavendish Street, London
W1G 7LP. T 020 7651 2121 E
[email protected] W www.
iranheritage.org
7:00 pm | Medieval Anatolian
Animal Carpets & Seljuk
Art (Lecture) Scott Redford
(SOAS). Organised by: Oriental
Rug and Textile Society, UK
(ORTS). Scott Redford is Nasser
D Khalili Professor of Islamic
Art & Archaeology at SOAS. He
has published widely on the art,
archaeology, and architecture of
medieval Anatolia and the eastern
Mediterranean. Tickets: 7/5
students. 20 for membership of
one year for 11 events. St James
Conference Room, 197 Piccadilly,
London W1J 9LL. E membership@
orientalrugandtextilesociety.
org.uk
W
www.
orientalrugandtextilesociety.org.
uk
EVENTS OUTSIDE
LONDON
Saturday 19 March
10:00 am | Light & Knowledge
(Symposium)
The
33rd
Symposium of the Muhyiddin
Ibn 'Arabi Society. With Todd
Lawson from Montreal, Sara
Sviri from Jerusalem and Ahmad
Sukkar from Damascus and
Oxford. Tickets: 70/65 Society
Member/50 full-time students.
Wolfson College, University of
Oxford, Linton Road, Oxford OX2
6UD. E events.uk@ibnarabisociety
W http://ibnarabisociety.org/
EXHIBITIONS
Until 6 February | Parastou
Forouhar:
Reimaging
the
Illusion Through animations,
wallpapers,
flipbooks,
and
drawings Forouhar examines the
power structures within certain
authoritarian political systems,
with particular attention to how
they block oppositional discourse
from entering the public sphere
and the partial invisibility

of women through veiling.
Admission free. Pi Artworks
London, 55 Eastcastle Street,
London W1W 8EG. T 020 7637
W www.piartworks.com
Until 7 February | Egypt: Faith
after the Pharaohs Discover
Egypts journey over 12 centuries,
as Jews, Christians and Muslims
transformed this ancient land,
from a world of many gods to
the worship of one God. The
exhibition begins in 30 BC, when
Egypt became a province of the
Roman Empire after the death of
Cleopatra and Mark Antony, and
continues until AD 1171 when the
rule of the Islamic Fatimid dynasty
came to an end. Tickets: Various.
BM. T 020 7323 8181 W www.
britishmuseum.org
Until 20 February | Jerusalem//
Home Group exhibition bringing
together the photographic works
of three young photographers
from Jerusalem, ceramic works
by two London-based artists, and
digital artworks by a Palestinian
American artist based in the
US which aims to highlight the
danger of dispossession that
exists in every square inch of
Palestinian life and property in
the metropolitan Jerusalem area.
Admission free. P21 Gallery, 21
Chalton Street, London NW1 1JD.
T 020 7121 6190 E [email protected].
uk W www.p21.org.uk
Until 27 February | Suspended
Accounts: Young Artist of the
Year Award 2014 (YAYA14)
A selection of work from the
2014 AM Qattan Foundations
Young Artist of the Year Award
(YAYA14). The biennial award
organised by the Foundations
Culture and Arts Programme
in the Occupied West Bank city
of Ramallah is open to young
artists under 30 of Palestinian
descent, from any part of the
world. Admission free. The Mosaic
Rooms, AM Qattan Foundation,
Tower House, 226 Cromwell Road,
London SW5 0SW. T 020 7370
http://mosaicrooms.org/
Until 19 March | Sand in My Eyes:
Sudanese Moments by Enik
Nagy Presenting very different
images to those one might expect
from Sudan photographer and
author Enik Nagy has spent

several years collecting everyday
moments from over 45 tribes
and ethnic groups across Sudan
to produce the poetic picture
book Sand in My Eyes: Sudanese
Moments that the exhibition is
drawn from. Admission free.
Brunei Gallery, SOAS. T 020 7898
4046 (recorded information) E
ac.uk/gallery/
Until 19 March | In Search of
Lost Time Exhibition of works
by 13 artists who seek to reframe
conventional
interpretations
of time in the Gulf. Employing
the strategies of archivists,
time-travellers, explorers and
storytellers, the artists explore
the complex relationship between
image, speed and time in the Gulf,
questioning the chronological and
territorial notion of the region and
the paradigms of its underlying
identity. Admission free. Brunei
Gallery, SOAS. T 020 7898 4046
(recorded information) E gallery@
gallery/
Until 31 March | Last Of The
Dictionary Men: Stories From
The South Shields Yemeni Sailors
Over the course of 100 years,
thousands of seamen from Yemen
settled in the small town of South
Shields and made it their home. A
series of thirteen hand-coloured
portraits by the internationally
renowned photographer, Youssef
Nabil, captures the first generation
of Yemeni sailors with the pride
they embody as individuals and
as a community. Admission
free. The Street Gallery, Institute
of Arab and Islamic Studies,
University of Exeter, Exeter EX4
4ND. T 01392 724040 W http://
socialsciences.exeter.ac.uk/iais/
events/exhibitions/
Friday 19 February
Until 23 February | 'Blueprint
Beirut' The Arab British Centre
and the Starch Foundation present
Lebanons first participation in
Fashion Utopias, the British
Council and British Fashion
Councils International Fashion
Showcase 2016 in association
with London Fashion Week, with
Blueprint Beirut, an exhibition
of eight emerging designers.
advised. West Wing Galleries,
Somerset House, Strand, London

WC2R 1LA. T 020 7832 1310 E
[email protected] W
www.arabbritishcentre.org.uk
/
www.somersethouse.org.uk
Until 26 March | Nancy Atakan:
Sporting Chances Solo exhibition
by the American born Istanbul
based artist, Nancy Atakan,
which brings together new
embroidered works and drawings.
Atakan's practice investigates the
relationship between the orient
and occident, the meaning of
belonging, gender politics, and
different concepts of femininity.
Artist Talk with Stephanie
Bailey at 6:00pm on Thursday
18 February. Admission free. Pi
Artworks London, 55 Eastcastle
Street, London W1W 8EG. T 020
7637 8403 E london@piartworks.
com W www.piartworks.com
Tuesday 23 February
Until 30 June | Akhenhaten:
Heretic, Visionary and Icon
Exhibition
exploring
the
ambiguous
and
contentious
figure of Akhenaten. Displayed
in conjunction with Philip Glass
Akhnaten at the English National
Opera (See March Events, Friday
4 March, March Events, p35).
Admission free. UCL Petrie
Museum of Egyptian Archaeology,
Malet Place, London WC1E 6B. T
020 7679 2884 E petrie.museum@
ucl.ac.uk
W
www.ucl.ac.uk/
museums/petrie
Friday 11 March
Until 21 May | Sea Change
Chapter 1: Character 1, In the
Rough First UK presentation
of the first chapter from Hajra
Waheeds Sea Change an ongoing visual novel and multimedia
archive, commenced in 2011,
which revolves around the
journey and disappearance of
nine persons in the name of
salvation, a better life or new one.
See talk by Waheed at the ICA,
Friday 11 March, March Events,
p36 Admission free. The Mosaic
Rooms, A.M. Qattan Foundation,
Tower House, 226 Cromwell Road,
London SW5 0SW. T 020 7370
http://mosaicrooms.org/
Middle East
Summer School
20
July
2016
24
June
26
July
2013
23June-21
June-24
July
2014
An
choice
of two
Anintensive
intensivefive-week
five-weekprogramme
programmewhich
whichincludes
includesatwo
courses:
courses: a language one (Persian or Arabic, the latter at two levels)
an Arabic
Course (introductory
or of
intermediate)
and
anotherLanguage
on the 'Government
and Politics
the Middle and
East' or
another
on
Government
and
Politics
of
the
Middle
East.
'Culture and Society in the Middle East'.
Beginners Persian (Level 1)
This is an introductory course which aims to give the students
a reasonable grounding in the basics of Persian grammar
and syntax as well as to enable them to understand simple
and frequently used expressions related to basic language
use. They will be able to hold uncomplicated conversations
on topics such as personal and family information, shopping,
hobbies, employment as well as simple and direct exchanges
of information related to familiar topics. By the end of the
course they will also progress to read simple short texts.
Government and Politics of

the Middle East
This course provides an introduction to the politics of the
Middle East and North Africa (MENA) region. It gives on a
country by country basis, an overview of the major political
issues and developments in the region since the end of the
First World War and addresses key themes in the study of
contemporary Middle East politics, including: the role of the
military, social and economic development, political Islam, and
the recent uprisings (the Arab Spring).
Beginners Arabic (Level 1)
Culture and Society in the Middle East
This is an introductory course in Modern Standard Arabic.

It teaches students the Arabic script and provides basic
grounding in Arabic grammar and syntax. On completing
the course, students should be able to read, write, listen to
and understand simple Arabic sentences and passages. This
course is for complete beginners and does not require any
prior knowledge or study of Arabic.
This course examines the major cultural patterns and

institutions of the MENA region. It is taught through a study of
some lively topics such as religious and ethnic diversity, impact
of the West, stereotyping, the role of tradition, education
(traditional and modern), family structure and value, gender
politics, media, life in city, town and village, labour and labour
migration, the Palestinian refugee problem and Arab exile
communities, culinary cultures, music and media, etc.
Beginners Arabic (Level 2)

This course is a continuation of Beginners Arabic Level 1.
It completes the coverage of the grammar and syntax of
Modern Standard Arabic and trains students in reading,
comprehending and writing with the help of a dictionary
more complex Arabic sentences and passages.
To qualify for entry into this course, students should
have already completed at least one introductory
course in Arabic.
Timetable
Courses are taught Mon-Thu each week. Language courses
are taught in the morning (10am-1pm) and the Politics and
Culture Courses are taught in two slots in the afternoon
(2:00-3:20 and 3:40-5:00pm).
FEES
Session (5 weeks)
Programme fee*
Accommodation fee**
24 June-21
June26July
July2016
2013(two
(twocourses)
courses)
20
2,500
from 300/week
of 10%
10% apply
toto
course
fees
before
130
March
*** An
early
birddiscounts
discount of
of
10%
applies
to
course
fees
before
15April
April2013.
2014.
AnEarly
earlybird
bird
discount
applies
course
fees
before
2016.
** Accommodation fees must be paid by 1 March 2013 to secure accommodation.
**
can be
be booked
booked at
at the
the Intercollegiate
IntercollegiateHalls
Hallswhich
which arelocated
locatedininthe
theheart
heartofof
** Rooms
Rooms
Please can
check our
website
from mid-October
2012 for are
conrmed prices.
Bloomsbury: www.halls.london.ac.uk.
www.halls.london.ac.uk.
For more information, please contact Louise Hosking on

[email protected]. Or check our website www.soas.ac.uk/lmei
LH2
February-March 2014 The Middle East in London 35
1917
2016
CENTRE FOR PALESTINE STUDIES | SOAS, UNIVERSITY OF LONDON
ANNUAL LECTURE 2016
THE HUNDRED YEAR

WAR IN PALESTINE
PROFESSOR
RASHID KHALIDI
EDWARD SAID PROFESSOR

OF ARAB STUDIES
CHAIRMAN, DEPARTMENT OF
HISTORY, COLUMBIA UNIVERSITY
6.30PM, FRIDAY 11 MARCH 2016

BRUNEI GALLERY LECTURE THEATRE
ADMISSION FREE
ALL WELCOME
Enquiries:
tel No. 020 7898 4330
email [email protected]
www.soas.ac.uk/lmei-cps/events
Soas, University of London,
London WC1H 0XG

The Middle East in London Magazine On Persian Music

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The Middle East in London Magazine On Persian Music

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Volume 12 - Number 2

February March 2016

THIS ISSUE: PERSIAN MUSIC

Sounding the city Still singing A

THIS ISSUE: PERSIAN MUSIC

Sounding the city Still singing A

Aida Foroutan, 'Protest',

February March 2016

About the London Middle East Institute (LMEI)

Professor Sami Zubaida

Director Dr Hassan Hakimian

To subscribe to The Middle East in London, please visit:

Letters to the Editor:

LMEI Advisory Council

Founding Patron and

February March 2016 The Middle East in London 3

Jane Lewisohn, SOAS

he Iranian baby is rocked in its

From the beating human heart, the song

article describes the resilience of female

4 The Middle East in London February March 2016

Terry Graham explains how Sufism

Laudan Nooshin recounts the rhythms

Sounding the city: Tehrans

Buskers in Park-e Qeytarieh, Tehran

tanding on a flat rooftop in north

Pahlavi rule (1925-1979) an extensive

Recent attention to sound opens up exciting avenues

on a project exploring the sounds of

February March 2016 The Middle East in London 5

Its interesting to consider both the immense changes to

6 The Middle East in London February March 2016

Laudan Nooshin is Reader in

Emamzadeh Saleh shrine, Tajrish, north Tehran

truth. Proclaimed by a disembodied voice

A more peaceful experience was a visit

Still singing: female singers

Parisa and Dastan ensemble, Vancouver, 2012 < https://www.youtube.com/watch?v=YnQnIqjCxt8 >

emale presence on stage has been

modernisation female performers were

After the 1979 Revolution and the imposition of new policies,

instrumentalists, singers, and dancers

February March 2016 The Middle East in London 7

Ham-khani (co-singing) was not created for its beauty, but

Another trend has involved holding

Mahdieh Mohammad-khani and Mah ensemble,

8 The Middle East in London February March 2016

during the late 1990s when the reformists

Mohammadamin Hashemi traces

the origins of the traditionalist vs

A discursive study of music

he standard way of studying music

The dastgah system was codified by the

the foundations of the Tehran Symphonic

Ali-Naqi Vaziri applied Western musical theory

Persian musical radif, reintroducing the

Modernised Iranian music had tried to incorporate

until 1979 when they were taken off the

Mohammadamin Hashemi is a PhD