Women and the Music Environment in Iran

Translated by Mahboube Khalvati

The following is a brief excerpt of Mohsen Ghanebasiri’s article entitled “Women and the Music Environment in Iran” published on the WomenofMusic.com on 21 January, 2013:

The life territory of the female-male relations in the Iranian cultural context is basically a domestic territory and not a social-living one in the labour and leisure domains. To prove this, it only suffices to consider the Iranian men’s viewpoints about women. For the Iranian men, there are three perspectives regarding the women: mother, sister and wife. Mother represents the emotional territory; sister represents the logical territory at home while wife represents the sexual territory.

All three characters are domestic ones and there is no indication of women as colleagues and companions sharing common goals. Consequently, the relations between the Iranian men with women are either limited to sexual issues or revolve around an emotional and highly oppressive look. Also, for women there are three kinds of men: father, brother and husband.

These relations differ from those mentioned above. The major issue for the women in these relations is obedience. Especially, in the framework of these relations, women’s engagement at work and leisure activities is considered as an offense. The only territory within which women can work is the household. Therefore, under these circumstances, women have no way but to have men come back home from the labour territory as quickly as possible.

For this reason, the very Iranian man has deprived himself from engagement in the leisure territory and from experiencing the spiritual relations which bring about solidarity; hence, the concept of creativity has turned into a challenge in our society. Moreover, the art which has been produced in our domestic environments in the course of our culture has been an abstract art with no traces of social issues. For instance, taking a look at the Iranian carpet patterns which resulted from the women’s labour at home one perceives this point. Their patterns are all abstract and isolated from the life realities.

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Nasser Masoudi: The Voice of Gilan and a Legacy of Iranian Music

In Iranian music, certain singers have become emblematic of their homelands through their distinctive voices. Historical figures such as Eghbal Sultan, who epitomized the grandeur of Azerbaijani music, and Taj Isfahani, who conveyed the authentic essence of Isfahan, serve as notable examples from the Qajar era. Nasser Masoudi occupies a similar position; his voice emerged as a symbol of Gilan while also achieving national acclaim. Before him, Master Ahmad Ashurpur represented Gilan’s musical landscape, but his extended residence outside Iran limited his continuous engagement in the music scene. In contrast, Masoudi’s consistent presence allowed him to introduce the voice of Gilan to audiences across Iran.

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From Past Days…

Musical Sense or Technique?

One of the most popular terms used by Iranian instrumentalists is the existence or a lack of musical “sense”. Both musicians and fans of music consider having “sense” while playing music as an important principle to the extent that they use it vis-a-vis having technique.

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Amidst the popularity of traditionalism in the Iranian music, Parviz Meshkatian (1955- 2009) moved from Neyshabur to Tehran. He learnt to play Santour and became educated in the Radif of Iranian music at the Centre for Preservation and Promotion of Music which was at the forefront of promoting the return to musical traditions. Despite his studies at a centre which promoted the use of the phrase “traditional music” in Iran, Parviz Meshkatian emerged as a creative artist whose innovative and unique ideas attracted the admiration of Iranian artists and people from different walks of life. This article studies the reason behind Meshkatian’s deviation from the wrong approach of traditionalism strongly promoted by the Centre and argues that apart from the issue of theory of Iranian music, he can be considered as Ali Naqi Vaziri’s successor.

Is the Iranian National Anthem a Copy? (II)

In response, it should be said that it is better for the national anthem of a country to use the musical material exclusive to that country; however, some problems might come up in doing so the most important of which include: lack of familiarity of other countries’ music performer with the concerned country’s specific music intervals and special musical technique; and secondly, the strangeness of that music to the foreign listener.

Ruggero Chiesa’s Legacy

Written by Peyman Shirali Translated by Mahta Mottaghi Since many years ago, I had the intention of writing an article on the Italian maestro Ruggero Chiesa and his musical life; but his ingenuity and the immense legacy, which is impressive for not only me, but also almost everyone who knows him properly, made it hard for me…
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Interview with Farhad Poupel (II)

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A brief examination of Ardavan Kamkar’s Santour playing style

I still think of those fish in a crystal bowl for the Haft sin table and those disappointed old men who went out to sell blackfish.

Iranian Fallacies – Global Performance

One of the most important criteria for measuring the quality of a piece of classical music is number of times the piece has been performance by different ensembles and orchestras in different eras. This belief has become so pervasive in some societies, such as Iranian society, that it is considered the only criterion for measuring the quality of a piece of classical music.

Hassan Kassai, Ney Virtuoso

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