1 10 764 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived <a href="/files/original/Faslnameh_Summer_2008.pdf" target="_blank">Faslnameh_Summer_2008.pdf</a> Title A name given to the resource 2008 - Summer Newsletter Date A point or period of time associated with an event in the lifecycle of the resource 2008 - Summer Format The file format, physical medium, or dimensions of the resource application/pdf Language A language of the resource English Persian Publisher An entity responsible for making the resource available Persia House of Michigan Type The nature or genre of the resource Collection Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Creator An entity primarily responsible for making the resource Baratlu, Ahmad Date A point or period of time associated with an event in the lifecycle of the resource 2008 - Summer Description An account of the resource در ميان استانهای ايران آذربايجان از روزگارانپيشين در زايش و پرورش انديشمندان نقش برجستهای داشته است. در شب آذربايجان و تبريز که چندیپيش در خانه ايران با برنامه های در خور ستايشبرگزار گرديد، قرار بود از در باره انديشمندان وشاعران اين استان بزرگ و باستانی ايران، گفتگوئیداشته باشيم. اما در ميان گفتگو های دلپذير، ونواهای گوش نواز، از گوشه ای در اين گرد هم آئینغمه ای نه چندان دلپذير و مشکوک بگوش رسيد کهرشته سخن، به ياد آوری گذشته کوتاه و تلخی کشيدهشد که هر ايرانی دوستدار فرهنگ ايران و زبانپارسی بايد از آن آگاه باشد. آينست که پاسخ را بهعهده انديشمندان آذربايجان ميگذاريم و در ميان گفتارآنان جستجو ميکنيم. ابتدا از حاج زين العابدين مراغهای آغاز ميکنيم: زين العابدين مراغه ای در ١٢٥٥قمری در ساوچبلاغ بدنيا آمد، پدرش سنی شافعیبود! تا هيجده سالگی تحصيل ميکرد و پس از آن بهحجره پدرش آمد. بعد به اردبيل رفت و چهار سالدکان بقالی باز کرد، پس از آن همراه ايرانيان ديگربرای کار در ساختمان راه آهن تفليس به روسيهرفت. ميرزا اسداله خان ناظم الدوله سر کنسول ايراناو را برای کمک به دادن گذرنامه به ايرانيان درکنسولگری استخدام کرد. پس از چندی به قلمرودولت عثمانی رفت و با انديشه های آزاديخواهانايرانی و ترک آشنا شد، و دست بکار نوشتن کتابمعروف "سياحت نامه ابراهيم بيگ" شد و جلد اولآنرا در سال ١٣١٢ هجری قمری، يعنی يکسال پيشاز ترور ناصرالدين شاه بدست ميرزا رضا کرمانی،در مصر منتشر کرد. اما نام نويسنده روی آن نبود کهجنجال و هياهوی بزرگی ميان دولتمردان زمان،بويژه ميرزا علی اصغر خان امين السلطان، صدراعظم ناصرالدين شاه، پديد آورد. امين السلطاندستور داد کتاب سياحتنامه را دست هرکس ديدند اورا بازداشت کنند و مجازات کنند. جلد دوم اين کتابدر سال ١٣٢٣ و جلد سوم در ١٣٢٧ قمری منتشرشد و در جلد سوم دانسته شد نويسنده اين کتاب حاجزين العابدين مراغه ای است.!! "سياحتنامه ابراهيمبيگ" بی شک بهترين و گويا ترين کتابيست کهاوضاع اجتماعی ايران در قرن سيزدهم هجری رابرای ما باز گو ميکند. شخصيت ابراهيم بيگ دراين کتاب بازگو کننده پيدايش نسلی است که ابتدا باخواهش و تضرع و زاری، خواستار حقوق حقهٌانسانی خود ميباشد، اما هنگاميکه بر سرش کوبيدند وغل و زنجير به پايش بستند، به ناچار دست به اسلحهميبرد و همه جا را به آتش ميکشد. تا پيروز شود!!نسلی که نمونه آن با "ستار خان" ، "باقر خان" و"حيدر عمواغلی" آغاز شد. حاج زين العابدين مراغهای "سياحت نامه ابراهم بيگ" را اين چنين به پايانميبرد:"يا مقلب القلوب و ال ابصار. يا مدٌَ براليل والنهاريا محول الحول والاحوال حَوِ ل حالنا الی احسنالحالای هموطنان ز خواب بيدار شويد - وز مستی و کبرو ناز هشيار شويداز غفلت واز نفاق دوری جوئيد - در حفظ وطنبيک دگر يار شويد!مراغه ای در ترويج فکر آزاديخواهی و برپائیعدالتخانه و پايداری در برابر تجاوزات دولتمردان،به حقوق مردم خرده پا، سخنوری کوشا و مبارزیخستگی ناپذير بود. ميرزا فتحعلی آخوند زاده را بیشک ميتوان يکی از بزرگترين متفکران وروشنفکرترين پيشوايان آزاديخواهی و مشروطيتايران به شمار آورد. آخوند زاده در سال ١٢٢٨قمری به دنيا آمد. در هفت سالگی اش مادر و پدرشاز هم جدا شدند. مادرش او را به اردبيل بخانهعمويش (آخوند علی اصغر) برد. عمو او را بهفرزندی پذيرفت و به تعليم و تربيت او پرداخت.ميرزا فتحعلی ١٣ ساله بود که آخوند علی اصغر بهخدمت "عباس ميرزا" نايب السلطنه در آمد و ميرزافتحعلی را که پسری با هوش و باسواد بود با عباسميرزا به شهر گنجه برد. (کنجه در آن زمان جزوخاک ايران بود) يکسال بعد جنگهای ايران و روسآغاز شد، در دوران جنگهای ايران و روس آخوندعلی اصغر در سال ١٢٤٧ به مکه رفت و ميرزافتحعلی را بدست آخوند غلامحسين سپرد. در اين ايامفتحعلی با شاعر و نويسنده روشندل و تجدد خواهیبنام ميرزا شفيع آشنا شد. ميرزا در آنموقع از سویمقامات دينی به "الحاد" و بيدينی متهم شده بود زيرادر ذ م ملايان و مذهبيون شعر های فکاهی ميسرود ومنتشر ميکرد!! تحول فکری و انديشه آزاديخواهی درميرزا فتحعلی از اين دوران جوانه زد. حاجی علیاصغر از مکه که بازگشت، ميرزا فتحعلی را بهمدرسه روسی فرستاد و سه سال بعد او را با خود بهتفليس برد. ميرزا فتحعلی که در اين موقع زبانروسی را بخوبی آموخته بود مترجم زبان روسی و ترکی و فارسی "يکی خان" حاکم قفقاز شد. بعد ازسه سال، تسلط فتحعلی بزبان روسی تا آنجا رسيد کهمقاله بزبان روسی مينوشت و با کتابها و نوشته هاینويسندگان روس آشنائی کامل پيدا کرد. تفليس در آنموقع پايگاه روشنفکران و آزادی خواهان روسی بودو دسته ها و احزاب بسياری در آن به فعاليت بودند.نويسندگان نوانديش و انقلابی روسيه در آنجا ساکن يابا آنها رفت و آمد داشتند. در اين دوران بود که ميرزافتحعلی با انديشه های سياسی و آثار نويسندگانبزرگی مثل "گريبايدوف"، "رينسکی"،"چرنيشنفسکی" از نزديک آشنا شد. در اين دورانآخوند زاده با مکتبهای سياسی متفکران قرن ١٨اروپا آشنا شد که تأثير اين انديشه ها را در نوشتههای او ميبينيم. اما هنگاميکه او با نوشته های جلالالدين ميرزا شاهزاده روشنفکر و اديب و شاعر قاجارآشنا می شود و بطور جدی از از ناسيوناليسم يا ملیگرائی ايرانی طرفداری ميکند. طرفدار جدائی دين ازسياست است و زبان پارسی را شيرين ترين زبانهایدنيا ميداند. او بهمان درجه ايکه به ايران باستان عشقميورزد از تازيان و رفتار آنان با فرهنگ ايرانمتنفر است. آنها را عامل انحطاط سياسی و معنویدر ايران ميداند. تحقق سوسياليزم مردمی را غيرممکن ميداند و طرفدار مشروطه سلطنتی است کهدين در آن راه نداشته باشد. کتاب "مکتوبات کمالالدوله" او بهترين سند برای آشنائی با انديشه هایسياسی . اجتماعی اوست. نوشته های آخوند زاده درزمينه تاريخ، هميشه به ايران باستان عشق داشتهونامه ايکه به "مانگجی" رهبر زرتشتيان نوشته مؤيداين عقيده است. فتحعلی آخوندزاده در زمينه فرهنگو سواد آموزی طرفدار تغيير خط فارسی است و باميرزا ملکم خان که در اين موقع در لندن زندگیميکرده و خود نيز طرفدار اين عقيده بود نامه نويسیهائی داشته است. باشد افکار بلند اين انديشمندانجوابگوی افکار نادرست پاره ای امروزی هاینادرست انديش باشد. ايدون باد. Format The file format, physical medium, or dimensions of the resource application/pdf Publisher An entity responsible for making the resource available Persia House of Michigan Relation A related resource Faslnameh_Summer_2008.pdf (p.2) Source A related resource from which the described resource is derived Faslnameh_Summer_2008.pdf Title A name given to the resource اندشمندانش شب آذربايجان و Type The nature or genre of the resource Text Article Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived <a href="/files/original/Faslnameh_Fall_2008.pdf" target="_blank">Faslnameh_Fall_2008.pdf</a> Title A name given to the resource 2008 - Fall Newsletter Date A point or period of time associated with an event in the lifecycle of the resource 2008 - Fall Format The file format, physical medium, or dimensions of the resource application/pdf Language A language of the resource English Persian Publisher An entity responsible for making the resource available Persia House of Michigan Type The nature or genre of the resource Collection Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Creator An entity primarily responsible for making the resource Chan, Catherine Date A point or period of time associated with an event in the lifecycle of the resource 2008 - Fall Description An account of the resource Attorney and Counselor atLaw, Immigration Law andGeneral Civil Mattersوکيل ايرانی امور مھاجرت ودعاوی عمومی و مدنیمسلط به زبانھای فارسی ،اسپانيولی و انگليسیPhone: 303-318-7181Fax: 303-318-7182 Format The file format, physical medium, or dimensions of the resource application/pdf Publisher An entity responsible for making the resource available Persia House of Michigan Relation A related resource Faslnameh_Fall_2008.pdf (p.6) Source A related resource from which the described resource is derived Faslnameh_Fall_2008.pdf Title A name given to the resource وکيل مھاجرت Type The nature or genre of the resource Text Advertisement Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived <a href="/files/original/Faslnameh_Summer_2008.pdf" target="_blank">Faslnameh_Summer_2008.pdf</a> Title A name given to the resource 2008 - Summer Newsletter Date A point or period of time associated with an event in the lifecycle of the resource 2008 - Summer Format The file format, physical medium, or dimensions of the resource application/pdf Language A language of the resource English Persian Publisher An entity responsible for making the resource available Persia House of Michigan Type The nature or genre of the resource Collection Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Creator An entity primarily responsible for making the resource Dadashzadeh, Reza Date A point or period of time associated with an event in the lifecycle of the resource 2008 - Summer Description An account of the resource University of Michigan Studentspresented an excellent program forNowruz this year. Congratulation toall.The following article was presented tocelebrate Dr. Windfuht’s retirement.On behalf of the University ofMichigan’s Persian StudentsAssociation, I have the honor ofrecognizing a very special person inour Persian community. No, he is noton the board of Khaneh Iran and iscertainly not a former board memberof our PSA. Nor does he have over 40cousins spread throughout WestBloomfield and Farmington hills withthe same last name. (Most of us knowwhich ‘dynasty’ I am speaking of.)No, this man, this leader of ourPersian community, is not the subjectof early afternoon gossip or gheybatand most of you here tonight perhapsare not familiar with him. For, he doesnot lead by loud words, rather byhumble actions that have benefited usand everyone who loves the PersianCulture. As a Professor of IranianStudies at the University of Michigan,students, most of whom being nonIranian, have been influenced mostdirectly by taking Dr. Windfuhr’scourses on Persian culture, language,mystical poetry, and more. As ascholar, he has contributed more than100 articles on Persian Culture,History, and Language that haveadvanced Western understanding ofIran, Farsi Language and Dialects,and Zoroastrianism. His textbooks onPersian and Persian Grammar areused widely to teach Farsi. He hasbeen a major contributor toEncyclopedia Iranica, and anesteemed invitee to Iran to explorethe importance of Ferdowsi’sShahnameh in today’s world, and Icould go on and on. Simply stated, ifpeople like him did not work hard tomaintain and further Persian culturehere in the West, then there would notbe such a receptive ear when weboast to our American friends howremarkable our culture is, howbeautiful our language is, how coolour music is, and how sweet ourpoems are. To the young guys in theaudience, if you are in the middle ofchasing a non-Persian girl at school, make sure she knows you arePersian and recite to her the first lineof any poem by Hafez or Saadi inFarsi,. It works like Jaa-Doo (magic)!Last semester, I was looking for aneasy class to complete my schedule,and I thought to myself, I am Persian,why not take a class calledIntroduction to Persian Culture andLanguage. For me, this should be apiece of cake. So I went to class, satin the back with the other Persians,potoghehmoon, if you will, and felt tooarrogant to do most of the assignedreadings. However, this class wastaught differently, it was not based onthe fear of quizzes or tests, in factthere were neither. It was basedupon passion! It was immediatelyclear that Dr. Windfuhr, not even anIranian himself, was truly in love withPersian culture, my culture, ourculture. And as time went on, not onlydid I realize how much I did not knowabout my ethnicity, but compared tohim, I would be considered apathetictowards it. It was not fear that led meto become a more attentive student,but rather a sense of guilt. A sense ofguilt that through his teaching grew toan appreciation of, and commitmentto, my Persian heritage. Dr. Windfuhrhelped me realize that I had beentaking it all for granted, and all that itwould take is a few generations ofpassive people like me to destroy thewonderful image Persians have herein the West. Despite whatever yousee or hear on the news nowadays,thanks to the contributions of Dr.Windfuhr and scholars like him, weshould still not shy away and/or hidethe fact that we are Persian orIranian. A current event cannot trumpover 2500 years of magnificentcivilization and culture. Do not forget,it is the words of Cyrus the Great thatadorns the entrance to the UnitedNation’s headquarters in New YorkCity. Of course, I did not know any ofthis beforehand; Dr. Windfuhr hastaught it all to me. He has taught meand my classmates, as well as tens ofclasses before us, that how trulydiverse Persian culture and its peoplehave been throughout history. Wehave always been a nation with thelargest sub group of languages andconsisting of many people of differentethnicities and religions. And, untilwe turn the page to modern history,such differences had never been apressing issue or a cause for divide.Because, we are all first, andforemost, Iranian. On the final day ofclass when he announced that hewould be retiring, the line of Hafezthat I had memorized earlier reflectedhow lucky I felt to have taken thisclass from him: Gar, man as baghe toyek meeveh becheenam, che shavad,Peesheh payee, ba norreh cheroghehto bebeenam, che shavad. Thank youDr. Windfuhr for lighting the way.Everyone, please welcome, ProfessorWindfuhr. Format The file format, physical medium, or dimensions of the resource application/pdf Publisher An entity responsible for making the resource available Persia House of Michigan Relation A related resource Faslnameh_Summer_2008.pdf (p.3) Source A related resource from which the described resource is derived Faslnameh_Summer_2008.pdf Title A name given to the resource PSA Celebration Type The nature or genre of the resource Text Article Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived <a href="/files/original/Faslnameh_Fall_2008.pdf" target="_blank">Faslnameh_Fall_2008.pdf</a> Title A name given to the resource 2008 - Fall Newsletter Date A point or period of time associated with an event in the lifecycle of the resource 2008 - Fall Format The file format, physical medium, or dimensions of the resource application/pdf Language A language of the resource English Persian Publisher An entity responsible for making the resource available Persia House of Michigan Type The nature or genre of the resource Collection Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Creator An entity primarily responsible for making the resource Johnson, Patricia Date A point or period of time associated with an event in the lifecycle of the resource 2008 - Fall Description An account of the resource If you were fortunate enough to attend this year’s Art Exhibition of Iranians in Michigan held at the Persian School on Sunday, April 23, 2008, you would have witnessed new happenings in the Persian Art world. A brand new artist this year, Nadia Dehkordi, displayed two of her works in acrylic and oil: her first painting done last year and a recent painting from February, exemplify her fascination with trees and forests. She uses trees to depict various life situations, where a tree sprouts from a heart, and birds perch in the trees symbolizing people she knows. She summarized the feelings she tries to express in her works as “Love begetting Life”, “Heartbreak, New Love”, and “One Heart can make a big difference in the World”. Nadia’s efforts seem mature beyond her years—she is a graduating Senior at West Bloomfield High School, with plans to pursue studies in Psychology, Medicine, and/or Computer Graphics. We hope that Nadia will continue her artistic pursuits as well and return next year with more to show us. A popular returning artist, Ali- Khalili-Panah, brought several examples of his exciting new genre—one with which he states he is most comfortable— stunning depictions of beautiful women in strikingly colorful attire and surroundings, done in acrylics and pastels. These new paintings are a marked change from Ali’s previous genre— watercolor miniatures, which we have been privileged to enjoy in previous shows, and which were present again this year: the happy, dancing beast; Jonah and the whale; 2 beasts drinking wine; Eve in the Garden of Eden with apples; the Devil and Angel, depicting Evil and Good; and the two-headed beast, fighting with itself. Let’s look forward to more of both genres from this gifted artist. Last, but not least, popular floral artist, Lalehrokh Homoyoun Farrokh displayed her beautiful paintings of flowers, in a variety of forms, colors, and textures. Lalehrokh states that she loves to create things and give them to her friends as gifts. Her love of this art form is evident from her earliest painting of Daisies in a Blue Pitcher, to a Brass Pitcher with Yellow Roses (painted from a post card with the addition of the roses her own) to her most recent painting of a Blue Vase and Tulips, which was inspired by a picture. To these she has added her own line of greeting cards depicting Tulips (a Spring flower in Iran as well as here) and Butterflies (a good omen representing freedom). The next artistic expressions planned by Lalehrokh are paintings of fish. We look forward to seeing these next year. Format The file format, physical medium, or dimensions of the resource application/pdf Publisher An entity responsible for making the resource available Persia House of Michigan Relation A related resource Faslnameh_Fall_2008.pdf (p.2) Source A related resource from which the described resource is derived Faslnameh_Fall_2008.pdf Title A name given to the resource Group Art Exhibition of Iranians in Michigan Type The nature or genre of the resource Text Article Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived <a href="/files/original/Faslnameh_Fall_2008.pdf" target="_blank">Faslnameh_Fall_2008.pdf</a> Title A name given to the resource 2008 - Fall Newsletter Date A point or period of time associated with an event in the lifecycle of the resource 2008 - Fall Format The file format, physical medium, or dimensions of the resource application/pdf Language A language of the resource English Persian Publisher An entity responsible for making the resource available Persia House of Michigan Type The nature or genre of the resource Collection Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Creator An entity primarily responsible for making the resource Mahajeri, Mahine Date A point or period of time associated with an event in the lifecycle of the resource 2008 - Fall Description An account of the resource Family DentistryMahine Mahajeri D.D.S. M.S.Affordable Dentistry with a Gentle Touch...50% off- Cosmetic & Preventive Dentistry - Tooth Bonding & Bleeching - One Hour Whitering ZOOM! - Crowns & Bridges - Complete & Partial Detures - Root Canals - Braces - Satursay & Evening Appointments - Over 25 Years of Practicewith this coupon,Zoom! Tooth Whitening regular price ($600)313.584-65306325 Chase Road, Suite A, Dearborn, MI 48126 Format The file format, physical medium, or dimensions of the resource application/pdf Publisher An entity responsible for making the resource available Persia House of Michigan Relation A related resource Faslnameh_Fall_2008.pdf (p.5) Source A related resource from which the described resource is derived Faslnameh_Fall_2008.pdf Title A name given to the resource Family Dentistry Type The nature or genre of the resource Text Advertisement Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived <a href="/files/original/vol2_no1_spr2003.pdf" target="_blank">vol2_no1_spr2003.pdf</a> Title A name given to the resource 2003 - SPRING Newsletter Date A point or period of time associated with an event in the lifecycle of the resource 2003 - SPRING Format The file format, physical medium, or dimensions of the resource application/pdf Language A language of the resource English Persian Publisher An entity responsible for making the resource available Persia House of Michigan Type The nature or genre of the resource Collection Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Creator An entity primarily responsible for making the resource Mahmood Moallemian Date A point or period of time associated with an event in the lifecycle of the resource 2003 - SPRING Description An account of the resource Another year is going to be added to the age of this old world and another page to its book. Iranians, away from the homeland, are mostly thinking about their country at different occasions, they think more at the beginning of the spring and Noruz, because Noruz will bring them many sweet and sad memories. They think of the blue sky and warmth of the spring sun, blooming trees, beautiful flowers with their pleasant fragrant, high mountains covered with the snow on the peaks, and most important, gatherings of all members of the family around the table or spread of the Haft Seen. The gathering in which the charming grandma, wearing her new dress and her white scarf, would sit at the head of the table or spread, waiting for the turn of the year and arrival of Noruz. Noruz comes at the precise moment of the start of spring and brings along amazing stories.Noruz is the story of house cleaning, what you call, spring cleaning. Cleaning not only the wooden or brick houses, but the house within, the heart! Cleaning your heart from all the grudges, hatred, and envies. Spring cleaning with hope of cleaning the hearts. My heart, your hearts, and hearts of people of the world. Noruz is the story of sitting at the table or spread together… The story of being together and enjoying life… Share the good things that one finds on his table or spread… My spread, your table, the table of this land, the spread of that land, the spread of the world.Noruz is the story of jumping the fire… The fire of anger, the fire of lust, the fire of revenge, and dampening these fires and jumping over them, without anyone’s feet burn. This really needs effort, goodwill and sacrifice.Noruz is the story of interchanging visits, calling on friends and family, the time for hugs and kisses. It is the story of cultivating and irrigating the plant of love and friendship. To let love in our hearts… My heart, your heart, neighbor’s heart, the heart of the citizens of the world.Noruz is the story of cooking Samanu! A thick brownish paste, a nutritious meal made from wheat. God knows, it is not easy to cook a genuine, delicious Samanu! Gathering the necessary ingredient, cleaning and mixing them in the pot and stay on watch and stir it the whole night! The whole family members will help in this cooking process. Let’s wish that members of a community, town, continent and world cooperate, sympathize and collaborate in cooking the Samanu peace for our world.Yes! Spring will be here soon, Noruz is the beginning of the spring and a whole lot more.The Persia Horse of Michigan wishes you all, a happy and prosperous Noruz. Our New Year resolution is “Circles of Love, Peace, and Cooperation”. Mahmood Moallemian Format The file format, physical medium, or dimensions of the resource application/pdf Publisher An entity responsible for making the resource available Persia House of Michigan Relation A related resource vol2_no1_spr2003.pdf (p.3) Source A related resource from which the described resource is derived vol2_no1_spr2003.pdf Title A name given to the resource The Essence of Noruz Type The nature or genre of the resource Text Article Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived <a href="/files/original/vol1_no4_win2002.pdf" target="_blank">vol1_no4_win2002.pdf</a> Title A name given to the resource 2002 - Winter Newsletter Date A point or period of time associated with an event in the lifecycle of the resource 2002 - Winter Format The file format, physical medium, or dimensions of the resource application/pdf Language A language of the resource English Persian Publisher An entity responsible for making the resource available Persia House of Michigan Type The nature or genre of the resource Collection Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Creator An entity primarily responsible for making the resource Mahnoush St. Clair Date A point or period of time associated with an event in the lifecycle of the resource 2002 - Winter Description An account of the resource Farsi education had a great start this term. We have total of 49 students registered in 5 different levels from pre-school to adult conversation. We hope to have total of 12 levels. Each level is a 16 week term meeting Sundays from 1:00 pm to 3:00 pm. We are planning to do some fundraising to purchase education materials for in class and home use of our students. Persia House of Michigan Board was able to help with the cost of building rental and books for this term, so we can keep the fee to $100 per term per student regardless of the number students per family and level. Hopefully our fundraising will bring enough money so we can continue to offer the classes at $100 per term. Watch for our fundraiser information in the next issue of the newsletter. | would like to thank those parents who are volunteering to help out with break time supervision of playground and keep the tea flowing! Mahnoush St. Clair Format The file format, physical medium, or dimensions of the resource application/pdf Publisher An entity responsible for making the resource available Persia House of Michigan Relation A related resource vol1_no4_win2002.pdf (p.4) Source A related resource from which the described resource is derived vol1_no4_win2002.pdf Title A name given to the resource مدرسه خانه ایران Persian School Type The nature or genre of the resource Text Article Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived <a href="/files/original/vol4_no1_spr2005.pdf" target="_blank">vol4_no1_spr2005.pdf</a> Title A name given to the resource 2005 - Spring Newsletter Date A point or period of time associated with an event in the lifecycle of the resource 2005 - Spring Format The file format, physical medium, or dimensions of the resource application/pdf Language A language of the resource English Persian Publisher An entity responsible for making the resource available Persia House of Michigan Type The nature or genre of the resource Collection Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Creator An entity primarily responsible for making the resource Massoume Price Date A point or period of time associated with an event in the lifecycle of the resource 2005 - Spring Description An account of the resource Massoume Price is an Ecologist and a Social Anthropologist educated in Iran and England, Kings and University Colleges, London University. She currently lives and works in Canada and is a free lance writer. Noruz, or new day, is the celebration of spring equinox. It is the most cherished of all the Iranian festivals and is celebrated by all. This occasion has been renowned in one form or another by all the major cultures of ancient Mesopotamia. What we have today as Noruz with its' uniquely Iranian characteristics has been celebrated for at least 3,000 years and is deeply rooted in the rituals and traditions of the Zoroastrian belief system in the Sassanid period. This was the religion of ancient Persia before the advent of Islam in 7th century A.D. The familiar concepts of Hell, Heaven, Resurrection, coming of the Messiah, individual and last judgment were for the first time incorporated into this belief system. They still exist in Judo Christian and Islamic traditions. In order to understand Noruz we have to understand Zoroastrians' cosmology.In their ancient text, Bundahishn (foundation of creation), we read that Ahura Mazda residing in eternal light was not God. He created all that was good and became God. The Hostile Spirit, Angra Mainyu (Ahriman), residing in eternal darkness created all that was evil and became the Hostile Spirit (The word anger in English comes from the same origin). Everything that produced protected and enriched life was regarded as good. This included all forces of nature beneficial to humans. Earth, waters, sky, animals, plants, justice, honesty, peace, health, beauty, joy and happiness belonged to the good forces. All that threatened life and created disorder belonged to the hostile spirits.The two worlds did not have a material form but the essence of everything was present. The two existed side by side for 3,000 years, but were completely separate from each other. At the end of the third millennium the Hostile Spirit attacked the good world. This was the beginning of all troubles we face today, according to Zoroastrian world view.In order to protect his world, Ahura Mazda created the material world Gaeity, (geety in modern Persian). This material world was created in seven different stages. The first creation was the sky, a big chunk of stone high above. The second was the first ocean at the bottom. Earth a big flat dish sitting on the ocean was the third. The next three creations were the prototypes of all life forms. The first plant, the first animal a bull and the first human Gayo-maretan (Kiomarth, in common name for males in modern Persian), both male and female. The seventh creation was fire and sun together. Continue on page 2The struggle between Good and Evil continues for 12,000 years. There are four periods, each 3,000 years long. At the last phase several saviors appear, and the last one Saoshyant will save the world. When he comes there is Resurrection, walking over the Chinvat bridge (Sarat bridge in the Qoran) and Last Judgement. We recognize this figure as the Lord of Time (Imam Zaman) in Shi'ite Islam. In order to protect his creations, Ahura Mazda also created six holy immortals (Amesha Spenta), one for each of his creations in the material world. Khashtra (Sharivar), the protector of the sky, Asha-Vahishta (Ordibehesht in modern Persian) protected fire. Vahu Manah (Bahman) for all animals, Haurvatat (Khordad) protected all waters, Spenta Armaiti (Esphand) a female deity became protector of mother earth and Ameratat (Amurdad or Mordad) supported all plant life. Ahura Mazda himself became the protector of all humans and the Holy Fire. There was one problem with this material world: it did not have a life cycle. The sun did not move. There were no days or nights and no seasons. The three prototypes of life were sacrificed. From the plant came the seeds of all plants. The bull produced all animals and from the human came the first male and female. The rest of humanity was created from their union. The cycle of life started. The sun moved, there was day, night and the seasons. This was the first Noruz. Ahura Mazda also created guardian angels (forouhars or farvahars) for all living beings. Every human had one as long as they stayed with the good forces, as we see in the myth of Azydahak in Avesta, the Zoroastrians' holy book. We know this figure in Ferdosi's Shahnameh as Zahak, a prince who chooses the Hostile Spirit as his protector, was made a king, ruled for 999 years and became immortal. Zoroaster (Zardosht) the architect of this cosmology introduced many feasts, festivals and rituals to pay homage to the seven creations, the holy immortals and Ahura Mazda. The seven most important ones are known as Gahambars, the feasts of obligation. The last and the most elaborate was Noruz, celebrating Ahura Mazda and the Holy Fire at the spring equinox. The oldest archaeological record for Noruz celebration comes from the Achaemenian (Hakhamaneshi) period over 2,500 years ago. Achaemenians had four major residences one for each season. Persepolis was their spring residence and the site for celebrating the New Year. Stone carvings show the king seated on his throne receiving his subjects, governors and ambassadors from various nations under his control. They are presenting him with gifts and paying homage to him. We do not know much about the details of the rituals. We do know that mornings were spent praying and performing other religious rituals. Later on during the day the guests would be entertained with feasts and celebrations. We also know that the ritual of sacred marriage took place at this palace. An ancient and common ritual in Mesopotamia, the king would spend the first night of the New Year with a young virgin. Any offspring produced from this union would be sent back to the temples and they would normally end up as high ranking religious officials. There is no evidence that this was practiced in later periods. What we have today as Noruz goes back to the Sassanid period. They formed the last great Persian empire before the advent of Islam. Their celebrations would start ten days prior to the New Year. They believed the guardian angels (forouhars or farvahars) and spirits of the dead would come down to earth within these ten days to visit humans. A major spring-cleaning was carried out to welcome them with feasts and celebrations. Bon fires would be set on rooftops at night to indicate to the spirits and the angels that humans were ready to receive them. This festival was called Suri. Modern Iranians still carry out the spring cleaning and celebrate Chahar-Shanbeh Suri (Wednesday Suri). Bon fires are made and all people will jump over the fire in the evening of the last Tuesday of the year. This is a purification rite and Iranians believe by going over the fire they will get rid of all illnesses and misfortunes. This festival did not exist before Islam in this form and very likely is a combination of more than one ritual. The ancient Zoroastrians would also celebrate the first five days of Noruz, but it was the sixth day that was the most important of all. This day was called the Great Noruz (Noruz-e bozorg) and is assumed to be the birthday of Zoroaster himself. Zoroastrians today still celebrate this day, but it has lost its significance for other Iranians. In the Sassanid period, the New Year would be celebrated for 21 days and on the 19th day there would be another major festival. At all times there were feasts, prayers, dance, plays and jokers. Haji Firouz might be what is left of the ancient festivities. Men color their face black, dress in colorful outfits and appear in public dancing and singing joyful and merry songs. Modern Iranians celebrate the New Year for 13 days. It is customary for all to take a bath and cleanse themselves thoroughly before Noruz. This is a purification rite but has lost its meaning in modern times. New garments are worn to emphasize freshness. This is very important since Noruz is a feast of hope and renewal. Families stay home and wait for the start of the New Year which starts at the exact time of the spring equinox-- called Sal Tahvil -- between the 19th and 21st of March. The first few minutes are spent around an elaborately prepared spread known as the Haft Seen (originally called Haft Cheen) with several items and objects that beging with the letter "S". More religious people will read or recite verses from the Qoran, before the start of the New Year.Once the New Year is announced (on the radio or TV) younger members of the family will pay respect to elders by wishing them a merry New Year and sometimes they kiss their hands (a sign of ultimate respect). Relatives kiss and hug and presents (traditionally cash or coins) are exchanged. Sweets are offered to all to symbolically sweeten their lives for the rest of the year. A small mirror is passed around, rose water is sprinkled into the air and Espand popular incense is burnt, to keep the evil eye away. In more traditional families, the father and the first born son will walk around the house with a lit candle and a small mirror to ritually bless the physical space. Lit candles on the spread are left to burn. The first few days are spent visiting older members of the family, relatives and friends. Children receive presents and sweets and special meals are consumed. Traditionally on the night before the New Year, most Iranians will have Sabzi Polo Mahi, a special dish of rice cooked with fresh herbs and served with smoked and freshly fried fish. Koukou Sabzi, a mixture of fresh herbs with eggs fried or baked, is also served. The next day rice and noodles (Reshteh Polo) is served. Regional variations exist and very colorful feasts are prepared. A major part of New Year rituals is setting the Haft Seen with seven specific items. In ancient times each of the items corresponded to one of the seven creations and the seven holy immortals protecting them. Today they are changed and modified but some have kept their symbolism. All the seven items start with the letter "S'; this was not the order in ancient times. Zoroastrians today do not have the seven "S"s but they have the ritual of growing seven seeds as a reminder that this is the seventh feast of creation, while their sprouting into new growth symbolized resurrection and eternal life to come. Wheat or lentil representing new growth is grown in a flat dish a few days before the New Year and is called Sabzeh (green shoots). Decorated with colorful ribbons, it is kept until Sizdah beh dar, the 13th day of the New Year, and then disposed outdoors. A few live gold fish (the most easily obtainable animal) are placed in a fish bowl. In the old days they would be returned to the riverbanks, but today most people will keep them. Mirrors are placed on the spread with lit candles as a symbol of fire. Zoroastrians today place the lit candle in front of the mirror to increase the reflection of light. Mirrors were significant items in Zoroastrian art and architecture, and still are an integral part of most Iranian celebrations including weddings. They are extensively referred to in Iranian mystical literature as well and represent self reflection. All Iranian burial shrines are still extensively decorated with mirrors, a popular decorative style of ancient times. Light is regarded as sacred by the Zoroastrians and the use of mirrors multiplies the reflection of light. Wine was always present on the Haft Seen spread. Since the Muslim conquest, it has been replaced by vinegar because alcohol is banned in Islam. Egg, a universal symbol of fertility corresponding to Sepanta Armaiti, or mother earth, is still present. The eggs are hard-boiled and are traditionally colored in red, green or yellow, colors favored by Zoroastrians. Recently following the Easter Egg tradition, any color is used and they are elaborately decorated. The eggs are offered to children as treats. Fresh garlic is used to warn off bad omen. This is a modern introduction. There is no evidence that it was used in this context before. However the ancient Iranians would grow seven different herbs for the New Year and garlic might have been one of them. Samano a thick brownish paste is present today. It is a nutritious meal and could have been part of the feasts. It is also possible that it has replaced Haoma, a scared herbal mix known for its healing properties. It was a major cult on its own with many rituals and ceremonies. The cult is still performed by the Zoroastrians today, but is abandoned by other Iranians. Coins symbolizing wealth and prosperity, fruits and special sweets and baked goods are also in the Haft Seen. For the ancient Iranians, Noruz was a celebration of life. They felt forces of nature, that were completely beyond their control, had a dominant effect on their lives. They formed a union with these forces to protect themselves. Through this union they created a balance and maintained cosmic order, or Asha. Without it there would be chaos, dominated by the Hostile Spirit (Ahriman). Zoroastrians were and are required to have the same mind, the same voice and act the same way as their god Ahura Mazda. They are expected to only think of good things, speak the good words and act the good deeds. This way they managed to keep their balance. Noruz was an occasion when life with all its glory was celebrated and cherished. For modern Iranians, Noruz is a feast of renewal and freshness; a time to visit relatives, friends and pay respect to the older members of the family. A thorough house cleaning purifies the physical space, merrymaking creates comfort, and happiness becomes a celebration in itself. This is reminiscent of ancient traditions when all forces of Joy were regarded as holy. New Year festivities will go on until the 13th day, known as Sizdah beh dar, which literally means getting rid of the omen of the 13th day. The 13th day is spent mostly outdoors. People will leave their homes to go to the parks or local plains for a festive picnic. It is a must to spend Sizdah beh dar in nature. This was not celebrated in this manner before Islam and might be several rituals in one. It is possible that this day was devoted to the deity Tishtrya (Tir) protector of rain. In Zoroastrian calendar each day is named after a deity and this particular day in the month of Farvardin is named after Tishtrya. In the past there were outdoor festivities to pray to this deity and ask for adequate rain that was essential for agriculture. Iranians today regard 13th day as a bad omen and believe that by going into the fields and parks they avoid misfortunes. This notion is contrary to Zoroastrian doctrine where all days were regarded as sacred and were named after venerated deities. However, according to popular belief, Imam Jaffar Sadegh, the 7th Shi'ite Imam labeled the 13th day of the month as a day with unfortunate consequences; therefore Iranians could have adopted this concerpt in Sizdah beh dar. By going outdoors into the fields, ancient festivities are observed while Islamic traditions are also incorporated into the occasion. All kinds of food and delicacies are prepared with tea, drinks, fruits, bread, cheese and fresh herbs. Wealthy Iranians will spend the day in country homes. The occasion is a communal one and all close relatives and friends will participate. Wheat or barley shoots (Sabzeh) grown especially for the New Year are discarded in nature on this day. The picnic ends with the setting of the sun. The occasion has no religious significance and is celebrated by all. With the more modern Iranians there is music and dancing while most people will play games and sports. It is also believed that unwed girls can wish for a husband by going into the fields and tying a knot between green shoots, symbolizing a marital bond. Format The file format, physical medium, or dimensions of the resource application/pdf Publisher An entity responsible for making the resource available Persia House of Michigan Relation A related resource vol4_no1_spr2005.pdf (p.1) Source A related resource from which the described resource is derived vol4_no1_spr2005.pdf Title A name given to the resource Noruz: Iranian New Year's ideological roots Type The nature or genre of the resource Text Article Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived <a href="/files/original/Faslnameh_Fall_2008.pdf" target="_blank">Faslnameh_Fall_2008.pdf</a> Title A name given to the resource 2008 - Fall Newsletter Date A point or period of time associated with an event in the lifecycle of the resource 2008 - Fall Format The file format, physical medium, or dimensions of the resource application/pdf Language A language of the resource English Persian Publisher An entity responsible for making the resource available Persia House of Michigan Type The nature or genre of the resource Collection Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Creator An entity primarily responsible for making the resource McKee, Lawrence Date A point or period of time associated with an event in the lifecycle of the resource 2008 - Fall Description An account of the resource Our Mariam was featured in Observer & Eccentric newspaper of West Bloomfield during a Multicultural event: Doherty Elementary School third grader Mariam Nazjoo gets her head dress adjusted during the schools annual multicultural event Friday. Nazjoo represented the country of Iran. Format The file format, physical medium, or dimensions of the resource application/pdf Publisher An entity responsible for making the resource available Persia House of Michigan Relation A related resource Faslnameh_Fall_2008.pdf (p.2) Source A related resource from which the described resource is derived Faslnameh_Fall_2008.pdf Title A name given to the resource No Description. Type The nature or genre of the resource StillImage Image Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Source A related resource from which the described resource is derived <a href="/files/original/Faslnameh_Summer_2008.pdf" target="_blank">Faslnameh_Summer_2008.pdf</a> Title A name given to the resource 2008 - Summer Newsletter Date A point or period of time associated with an event in the lifecycle of the resource 2008 - Summer Format The file format, physical medium, or dimensions of the resource application/pdf Language A language of the resource English Persian Publisher An entity responsible for making the resource available Persia House of Michigan Type The nature or genre of the resource Collection Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Creator An entity primarily responsible for making the resource Moallemian, Mahmud Date A point or period of time associated with an event in the lifecycle of the resource 2008 - Summer Description An account of the resource همه ساله در ماه اسفند و فروردين که برابر با ماه مارس و آوريل فرنگی ميشود کار ما در خانه ايران بيش از مواقع ديگر است. علت هم معلوم است چون بازار نوروزی، ديدار با حاجی فيروز، چهارشنبه سوری، جشن نوروزی، و سيزده بدر را بايد برگزار کنيم و امسال شادمانيم که عده ای از هموندان زير بال ما را گرفتند تا اين برنامه ها را اجرا کنيم. چهار شنبه سوری جداگانه گزارش شده و اما نوروز که طبق رويه همه ساله به خوبی و شادمانی برگزار شد. بچه ها هديه نوروزی خود را دريافت کردند. ميز هفت سين زيبا که خانم فرشته نوری تدارک ديده بود مجلس را رونق داده بود. شام که از رضا در شيکاگو سفارش داده شده بود به موقع عرضه شد که مقبول طبع همگی قرار گرفت و خدا را سپاس ميگويم که امسال از شاکی خبری نبود. چنين باد و چنين تر باد. نوروز امسال برای من بيش از سالهای گذشته با ايران و دوران کودکی خودم ارتباط داشت. امسال علاوه بر فرزندانم که نسل دوم مهاجر هستند، عروس و داماد آمريکائی ام و چهار نوه ام که نسل سوم هستند و نه ميدانند ايران کجاست ونه زبان می فهمند با من بودند و عجيب آنکه وقتی مراسم نوروز و هفت سين و مراسم ديگر را برايشان شرح ميدادم آنها را مشتاق شنيدن می يافتم و در عين حال دور از حال و هوائی که ما در کودکی داشتيم. به نظرم همانند چينی بند زده می آمدند که ماجرای آن در کودکی من اتفاق افتاد و برايتان ميگويم. در اطاق مهمانخانه پدری ما يک قدح مرغی بزرگ بود، ميراث نياکان بر سر طاقچه ای که در دو طرفش دو لامپای نفتی روسی با حباب بارفتن قرار داشت! اين لامپا ها گويا جزء جهاز مادرم بود. چون همينکه برق به خانه ما آمد، مادر آنرا با يک سرويس آجيل خوری "نشکن" که تازه مد روز شده بود تاخت زد و کت و شلواری دوره گرد از اين معامله خرسند تر از مادر، در خم کوچه پيچيد و تا دو سه هفته ای هم - شايد از ترس دبه پدر – آنطرفها پيدايش نشد. ترکيب قدح مرغی و لامپای روسی در چشم ما ترکيب زشتی بود يا لا اقل، در قياس با سر بخاری های کريستال و گنجه پر از چينی "سرو" خانه حاج صنيع الممالک همسايه معروف جواهر ساز و جواهر فروش ما زشت می نمود. با اين همه نقشهای ريز و رنگهای زنده قدح در شب هائی که لامپا را روشن ميکردند جان ميگرفت و آدمهای عروسکی اش با چشم های تنگ و مورب به ما خيره می شدند و به نظر می رسيد که دخترکان سسياه گيسويش لبخندی هم به رويمان می زدند. درختهای قدح، برگهای سبز داشت و با همه کج و کوله بودن چنان بودند که پنداشتی بهار هرگز از تنشان بيرون نميرود. قدح را در نوروزو يا وقتيکه مهمان داشتيم پائين می آوردند و در اين حال اگر پدر سر حال بود آنرا در دست راست می گرفت و به دقت و مراقبت تمام، با دست چپ تلنگری به لبه آن ميزد و گوش را به قدح نزديک می ساخت ومی گفت: "چينی اصل يعنی اين، با يک تلنگر مثل آب برکه می لرزد و مثل سيم سه تار صدايش دلنشين و گوش نواز است، چينی اصل يعنی اين." آن وقت قدح را بدست خدمتکار ميداد با سفارش موکد در مواظبت از آن. اين قدح به قدح افشره خوری معروف بود و وقتی قاشق چوبی با دسته منبت کاری شده کار کردستان روی افشره می ايستاد آدمی پای زشت مرغابيان را روی برکه های رنگين از نيلوفر ابی به ياد می آورد. يک روز بعد از يک مهمانی قدح از دست خدمتکار افتاد و چند پاره شد. پدر به سفری کوتاه رفته بود و مادر از وحشت خشم و خروش او در روز بازگشت، نزديک به جان دادن بود. خاله ها گشتند و زير بازارچه نايب السلطنه، چينی بند زنی را يافتند که متخصص بند زدن چينی مرغی بود. آمد و در دالان خانه بساطش را پهن کرد. با کمانی که زه نازکی داشت و نوک پيکانش ريز تر از سوزن می نمود، دست بکار کاويدن و يافتن نقطه های نازک ناديدنی در شکسته های چينی شد. مرد چينی بند زن مثل کمانچه کشهای عروسی، با حوصله ای شگفت تکه ها را بهم می پيوست. گرد خشکی را که ميگفت سفيده تخم مرغ است در آب ريخته و با آن کف انکی درست کرده بود. چينی ها را با اين مايع خيس ميکرد و به هم می چسبانيد و بعد با بست نازکی که ازسيم موئی هم نازک ميان تر بود، سوراخ های نا ديدنی را به هم می پيوست. با چکشکی بست ها را در داخل چينی می نشاند و با ضربه ای محکمش می کرد. چهار ساعت بعد قدح سر جايش بود، سر طاقچه. هيچ چشمی شکستگی بيرون آنرا نمی توانست ديد اما در داخل قدح خطوط نازکی مثل مو به چشم می آمد. اگر افشره در آن می ريختی می پنداشتی که چند تار مو در ته قدح افتاده و چند تائی هم به ديواره هايش چسبيده است. پدر که از سفر باز آمد تا دو سه ماهی حکايت را از او پنهان نگه داشتند. بالاخره در فرصتی و به مناسبتی ماجرا را با او در ميان گذاشتند. بر خلاف تصور ما سرو صدائی به پا نکرد، خشم و خروشی نشان نداد. با شانه افتاده رفت و قدح را از سر طاقچه برداشت در دست گرفت و تلنگری به آن زد. گوش را جلو برد و بعد آن را کف اتاق گذاشت. لحظه ای به بيرون و درون آن خيره شد، بعد سزی تکان داد و گفت: "چينی بند زن زبردستی بوده است ولی افسوس که قدح ديگر سالم نيست. چينی بند خورده است. هر چند بيرونش نشان نمی دهد اما از تو شکسته است. صدايش خفه و خش دار است مثل صدای آدمی که سرمه به خوردش داده باشند. بظاهر سالم است ولی چه فايده که از تو شکسته است." با اميد آنکه نسل دومی و سومی های شما چينی سالم خوش رنگ و خوش صدا باشند. سيزده بدر را من به سبب بيماری از دست دادم ولی اميدوارم شما سبزه خود را گره زده باشيد. سالی شاد و پرو پيمان در پيش رو داشته باشيد و باز هم فراموش نکنيد ما به کمک شما نيازمنديم که امور خانه شما را بهتر به پيش ببريم. به اميد ديدار در برنامه های آتی و سالی خوش. Format The file format, physical medium, or dimensions of the resource application/pdf Publisher An entity responsible for making the resource available Persia House of Michigan Relation A related resource Faslnameh_Summer_2008.pdf (p.1) Source A related resource from which the described resource is derived Faslnameh_Summer_2008.pdf Title A name given to the resource بزرگداشت نوروز۷ ١٣٨ Type The nature or genre of the resource Text Article