History of art(west and Iranian)-contemporary art

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Hannibal Alkhas
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Iran
Kurdistan
Rumi

2. Director: Aziz Anzabi
Editor and translator :
Asra Yaghoubi
Research: Zohreh
Nazari
http://www.aziz-anzabi.com
1.Hannibal Alkhas
4. Alexander Calder
9. Behzad Shishegaran
12. Competition
16.Rumi

3. Hannibal Alkhas
was born in 1930 in Kermanshah,
Iran and he spent his childhood and
teenage years in Kermanshah,
Ahwaz and Tehran. In 1951
Hannibal moved to the
United States in pursuit of his
education and studied philosophy
for three years at Loyola University
of Chicago, Illinois.
From 1953 to 1958 he attended
the Art Institute of Chicago where
he earned his Bachelor's and
Masters of Fine Arts.
In 1959, after the death of his
father, the famous Assyrian writer
Rabi Addi Alkhas , Hannibal
returned to Iran and began to
teach painting, drawing, and art
history at the "Tehran School of
Fine Arts" for the next four years.
During this time he established the
successful "Gilgamesh" gallery,
the first modern art gallery in Iran
where aspiring young artists were
introduced.
In 1963 he returned to the United
States and taught at "Monticello
College" in Illinois where he
became the chairman of the art
department. In 1969 Hannibal
again returned to Iran and spent
the next eleven (11) years teaching
at Tehran University.
In 1980 Hannibal returned to the
United States and for the next
twelve (12) years he taught art at
the Assyrian American Civic Club in
Turlock, private colleges, and at the
University of California at Berkeley
and Los Angeles. Since 1992
Hannibal has been teaching at the
"Azad Isalmic University of Iran"
while he also teaches painting
privately and is an art critic writer
in various Iranian magazines.
Hannibal's work is deeply inspired
by the ancient bas-reliefs and stone
sculptures of Ancient Assyria,
Babylon and Daric-Persia. He has
developed and mastered a unique
style of painting that seeks to
vitalize the historic processes
within the passing moment. In his
style, using past and present
separately and simultaneously
whether through content or form,
expressions appear from six
thousand years ago, today and the
future.
1

4. Human emotions and thoughts
such as love and hate, the exotic
and the mundane, victory and
defeat, hope and despair, pride and
weakness are the subjects he
constantly chooses and
intermingled with the universal
notions of birth, death, hunger, the
historical lineage of humanity,
mythology, and above all war and
peace.
His greed for subjects equals his
thirst to experiment with
techniques and materials with the
different "isms" of art. He might
start a work with an abstract
mixture of colors and shapes and
finish with figurative rendering.
Nevertheless, he calls himself a
contemporary realist in the sense
that he uses form to express that to
which it is most suited; abstraction
for explosion, cubism for space,
surrealism for dreams,
expressionism for moods or
naturalism for documentation of
the moment.
His achievements include a number
of one-man shows, group art
exhibitions, and traveling
exhibitions in Southern Iran, South
Korea, Europe, Canada, Australia,
Cypress and Israel. Aside from
being displayed in his own gallery, a
number of his paintings are
featured in the Fine Arts Museum
and Gallery of Modern Art in
Tehran and the Helena d' Museum
in Tel Aviv.

6. 4

7. Alexander Calder
August 22, 1898 – November 11,
1976 was an American sculptor
known as the originator of the
mobile, a type of moving sculpture
made with delicately balanced or
suspended shapes that move in
response to touch or air currents.
Calder’s monumental stationary
sculptures are called stabile. He
also produced wire figures, which
are like drawings made in space,
and notably a miniature circus work
that was performed by the artist.
Life and career
Calder's parents did not want him
to suffer the life of an artist, so he
decided to study mechanical
engineering. An intuitive engineer
since childhood, Calder did not
even know what mechanical
engineering was. "I was not very
sure what this term meant, but I
thought I'd better adopt it," he
later wrote in his autobiography. He
enrolled at the Stevens Institute of
Technology in Hoboken, New Jersey
in 1915.
When asked why he decided to
study mechanical engineering
instead of art Calder said, "I wanted
to be an engineer because some
guy I rather liked was a mechanical
engineer, that's all." At Stevens,
Calder was a member of the Delta
Tau Delta fraternity and excelled in
mathematics.
He was well-liked and the class
yearbook contained the following
description, "Sandy is evidently
always happy, or perhaps up to
some joke, for his face is always
wrapped up in that same
mischievous, juvenile grin. This is
certainly the index to the man's
character in this case, for he is one
of the best natured fellows there
is."
In the summer of 1916, Calder
spent five weeks training at the
Plattsburg Civilian Military Training
Camp. In 1918, he joined the
Student’s Army Training Corps,
Naval Section, at Stevens and was
made guide of the battalion.

8. Calder received a degree from
Stevens in 1919.For the next
several years, he held a variety of
jobs, including working as a
hydraulic engineer and a
draughtsman for the New York
Edison Company. In June 1922,
Calder found work as a mechanic
on the passenger ship H. F.
Alexander. While the ship sailed
from San Francisco to New York
City, Calder slept on deck and
awoke one early morning off the
Guatemalan Coast and witnessed
both the sun rising and the full
moon setting on opposite horizons.
He described in his autobiography,
"It was early one morning on a
calm sea, off Guatemala,
when over my couch—a coil of
rope—I saw the beginning of
a fiery red sunrise on one side and
the moon looking like a silver coin
on the other."
The H.F. Alexander docked in San
Francisco and Calder traveled up
to Aberdeen, Washington, where
his sister lived with her husband,
Kenneth Hayes. Calder took a job as
a timekeeper at a logging camp.
The mountain scenery inspired him
to write home to request paints
and brushes. Shortly after this,
Calder decided to move back to
New York to pursue a career as an
artist.
Red Mobile, 1956, Painted sheet
metal and metal rods, a signature
work by Calder - Montreal Museum
of Fine Arts
Calder moved to New York and
enrolled at the Art Students
League, studying briefly with
Thomas Hart Benton, George Luks,
Kenneth Hayes Miller, and John
Sloan.
While a student, he worked for the
National Police Gazette where, in
1925, one of his assignments was
sketching the Ringling Brothers and
Barnum and Bailey Circus. Calder
became fascinated with the action
of the circus, a theme that would
reappear in his later work.
In 1926, Calder moved to Paris,
enrolled in the Académie de la
Grande Chaumière, and established
a studio at 22 rue Daguerre in the
Montparnasse Quarter. In June
1929, while traveling by boat from
Paris to New York, Calder met his
future wife, Louisa James (1905-
1996), grandniece of author Henry
James and philosopher William
James.

9. They married in 1931. While in
Paris, Calder met and became
friends with a number of avant-
garde artists, including Fernand
Léger, Jean Arp, and Marcel
Duchamp. Calder and Louisa
returned to America in 1933 to
settle in a farmhouse they
purchased in Roxbury,
Connecticut, where they raised a
family (first daughter, Sandra born
1935, second daughter, Mary, in
1939).
In 1955 Alexander and Louisa
Calder travelled around in India
for three months, where Calder
produced nine sculptures
as well as some jewelry.
In 1963, Calder settled into his
new workshop, which overlooked
the valley of
the Lower Chevrière to Saché in
Indre-et-Loire (France).
He donated to the town a
sculpture, which since 1974 has
been situated in the town square.
Throughout his artistic career,
Calder named many of his works
in French, regardless of where they
were destined for eventual display.
In 1966, Calder published his
Autobiography with Pictures with
the help of his son-in-law, Jean
Davidson.
Calder died unexpectedly on
November 11, 1976, shortly after
the opening of a major
retrospective show at the Whitney
Museum in New York
Exhibitions
Calder room at National Gallery of
Art in Washington DC
Calder's first solo exhibition came
in 1927, at the Gallery of Jacques
Seligmann in Paris.[48] In 1928, his
first solo show in a US commercial
gallery was at the Weyhe Gallery in
New York City. In 1933, he exhibited
with the Abstraction-Création
group in Paris.
In 1935, he had his first solo
museum exhibition in the United
States at The Renaissance Society
at the University of Chicago. In New
York, he was championed from the
early 1930s by the Museum of
Modern Art, and was one of three
Americans to be included in Alfred
H. Barr Jr.'s 1936 exhibition Cubism
and Abstract Art.

10. Calder's first retrospective was held
in 1938 at George Walter Vincent
Smith Gallery in Springfield,
Massachusetts. In 1943, the
Museum of Modern Art hosted a
well-received Calder retrospective,
curated by James Johnson Sweeney
and Marcel Duchamp; the show
had to be extended due to the
sheer number of visitors Calder was
one of 250 sculptors who exhibited
in the 3rd Sculpture International
held at the Philadelphia Museum of
Art in the summer of 1949. His
mobile, International Mobile was
the centerpiece of the exhibition.
Calder also participated in
documents IN (1955), II (1959), III
(1964). A retrospective of his work
opened at the Solomon R.
Guggenheim Museum, New York, in
1964. Five years later, the
Fondation Maeght in Saint-Paul-de-
Vence, France, held its own Calder
retrospective. In addition, both of
Calder's dealers, Galerie Maeght in
Paris and the Perls Galleries in New
York, averaged about one Calder
show each per year.

11. 9

12. Behzad Shishegaran
He is an Iranian painter and graphic
designer
born in Tehran in 1952
Graduated from Tehran School of
Fine Arts with diploma in painting
and later got his Bachelor degree
in graphic design from Tehran
University of Art
Created a total of 18 collections of
artworks since 1971
Designed numerous political,
social and cultural posters
Held 11 solo exhibitions
(Participated in more than 90 group
exhibitions (both in Iran and
outside of Iran
His artworks were featured in
various Iranian and foreign
publications
Designed a number of symbolic
and text logos for book covers,
magazines, as well as Persian fonts
and packaging design
Shishegaran has been teaching
drawing, painting and graphic
design since 1975 till now
The author of the book “One
Hundred Portraits of Takhti, The
Champion” featuring drawings,
paintings and graphic designs
Since 1990 Shishegaran has created
a few dozens of drawings and
paintings of Iranian writers and
poets, as well as world famous
figures
(Shishegaran was the winner of the
1st Iranian Painting Biennial in 1991
(Tehran Museum of Contemporary
Art
Shishegaran is the honorary
member of Painters Association of
Iran
Shishegaran was the member of
the board of directors of Painters
Association of Iran from 2007 to
2011
Solo Exhibitions
1990 – Drawing exhibition
dedicated to the Iranian athlete
Gholamreza Takhti Noghre
Publishing Association
1991 – Drawing and painting
exhibition (reading and writing)
dedicated to the Year of Reading
(UNESCO) in Seyhoun Gallery
1991 – Exhibition in memory of the
victims of the earthquake in Gilan
and Zanjan provinces Rasht city
1994 – Drawing and painting
exhibition in “variation” technique
“A

13. 1997 – Drawing and painting
exhibition “Cheap” Private studio
2000 – Drawing and painting
exhibition “The Face of Ahmad
Shamloo” Barg Gallery
2003 – Drawing and painting
exhibition for the benefit of Bam
earthquake victims Reza Abbasi
Museum
2005 – Drawing and painting
exhibition of miniature-like faces
Tarahan Azad Gallery
2010 – Painting exhibition “Tehran
in Coma” Seyhoun Gallery
2012 – Exhibition of sculpture-like
paintings Arya Gallery
2013 – Painting exhibition Arya
Gallery

14. 12

15. Kurdistan Province or Kordestan
Province is one of the
31 provinces of Iran, not to be
confused with the greater
geographical
area of Iranian Kurdistan. The
province of Kurdistan is 28,817 km²
in area which encompasses just
one-fourth of
the Kurdish inhabited areas of Iran
or Iranian Kurdistan . It is located in
the west of Iran, in Region 3, and
bound by Iraq on the west, the
province of West Azerbaijan to its
north, Zanjan to the northeast,
Hamedan to the
east and Kermanshah to# the
south. The capital of Kurdistan
Province is the city of Sanandaj
(Kurdish: Sinne‎). Other counties
with their major cities are
Marivan, Baneh, Saqqez, Qorveh,
Bijar, Kamyaran, Dehgolan,
Divandareh and Sarvanand.
History
The mountainous lands of this area
first encouraged Aryan tribes to
settle in this region after their
immigration to Iran. It was from
here where the first plan to
overthrow the Assyrian Empire
began, leading to their defeat in
612 BCE, and setting the stage for
the commence of the Median
empire.
When the Islamic Arabs attacked
the Sassanid empire in 634 CE,
many Kurds resisted their invasion,
but were eventually brought under
Muslim rule. In 835 CE, one of the
Kurdish leaders revolted against Al-
Mu'tasim, but was eventually
suppressed. The Kurds revolted
against the Arab Caliphs several
times but were defeated.
During the next few hundred years,
Kurdistan became the arena of
conflict between various invaders,
including the Mongols and
Timurids. Its steady decline began
in the 16th century, when sea
traffic replaced the famous Silk
Road.
13

16. Upon the order of Sultan
Muhammad Khodabandeh
(Öljaitü), a small town by the
name of Soltanabad Chamchal
was constructed in Bisutun region
to function as the official and
political center of Kurdistan in the
Middle Ages. It remained the
capital for nearly one-and-a-half
centuries, until, in 1372 CE, the
government moved to
Hassanabad fort, 6 km south of
Sanandaj (Sinne). Around 14th
century, people from Ardalan
tribe established themselves in
Sinne (Sanandaj) as the rulers of
this region.
According to Sharafnama written
by Sharaf al-Din Bitlisi,
the earliest known leader of the
tribe, Bawa Ardalan, was a
descendant of Ahmad b. Marwan,
who ruled in Diyarbakır. He settled
down among the Gorani people in
Kurdistan and toward the end of
the Mongol period took over the
"Şare Zor" (Sharazor) region, where
he established himself as an
absolute ruler. He is considered to
be the founder of the Ardalan
principality. The territories of
Zardiawa (Karadagh), Khanaqin,
Kirkuk, and Kifri, which were
already the homelands of the
Goran-Kurds, all belonged to this
principality. The capital city of the
principality was first in Sharazor,
but was moved to Sinne later on.
During the reign of Shah Ismail I,
the founder of Safavid dynasty,
Sunni Kurds (among them the
Ardalans) were supported by
Ottoman against the Shi'ite
government of the Safavids. When
Soleiman Khan Ardalan came to
power in 1630 CE, the throne was
transferred to Sanandaj (Sinne),
and, from then on, the rulers
contributed to the flourishing and
development of the area.
The Ardalan Dynasty continued to
rule the region until the Qajar
monarch Nasser-al-Din Shah (1848-
1896) ended their rule in 1867 CE.

18. Rumi 16

19. Jalāl ad-Dīn Muhammad Rūmī
also known as Jalāl ad-Dīn
Muhammad Balkhī and more
popularly simply as Rumi (1207 –
17 December 1273), was a 13th-
century Persian poet, jurist,
Islamic scholar, theologian, and
Sufi mystic. Rumi's influence
transcends national borders and
ethnic divisions: Iranians, Tajiks,
Turks, Greeks, Pashtuns, other
Central Asian Muslims, and the
Muslims
of South Asia have greatly
appreciated his spiritual legacy
for the past seven centuries. His
poems have been widely
translated into many of the
world's languages and transposed
into various formats. Rumi has
been described as the "most
popular poet" and the "best selling
poet" in the United States.
Rumi's works are written mostly in
Persian, but occasionally he also
used Turkish, Arabic, and Greek, in
his verse.His Mathnawī, composed
in Konya, may be considered one
of the purest literary glories
of the Persian language. His works
are widely read today in their
original language across Greater
Iran and the Persian-speaking
world.Translations of his works are
very popular, most notably in
Turkey, Azerbaijan, the United
States, and South Asia. His poetry
has influenced Persian literature,
but also Turkish, Ottoman Turkish,
Azerbaijani, Punjabi, Hindi, and
Urdu, as well as the literature of
some other Turkic, Iranian, and
Indo-Aryan languages including
Chagatai, Pashto, and Bengali
Life
Jalal ad-Din Rumi gathers Sufi
mystics.
Double-page illuminated
frontispiece, 1st book (daftar) of
the Collection of poems (Masnavi-i
ma'navi), 1461 manuscript
Bowl of Reflections with Rumi's
poetry, early 13th century. Brooklyn
Museum.
Rumi was born to native Persian-
speaking parents, originally from
the Balkh city of Khorasan, in
present-day Afghanistan. He was
born either in Wakhsh,a village
located on the Vakhsh River in the
greater Balkh region in present-day
Tajikistan,or in the city of Balkh,
located in present-day Afghanistan.

20. Greater Balkh was at that time a
major centre of Persian culture
and Sufism had developed there
for several centuries. The most
important influences upon Rumi,
besides his father, were the
Persian poets Attar and Sanai.
Rumi expresses his appreciation:
"Attar was the spirit, Sanai his eyes
twain, And in time thereafter,
Came we in their train" and
mentions in another poem: "Attar
has
traversed the seven cities of Love,
We are still at the turn of one
street". His father was also
connected to the spiritual lineage
of Najm al-Din Kubra.
He lived most of his life under the
Persianate Seljuq Sultanate of Rum,
where he produced his works and
died in 1273 AD. He was buried in
Konya and his shrine became a
place of pilgrimage. Following his
death, his followers and his son
Sultan Walad founded the Mevlevi
Order, also known as the Order of
the Whirling Dervishes, famous for
its Sufi dance known as the Sama
ceremony. He was laid to rest
beside his father, and over his
remains a splendid shrine was
erected.
A hagiographical account of him is
described in Shams ud-Din Ahmad
Aflāki's Manāqib ul-Ārifīn
(written between 1318 and 1353).
This hagiographical account of his
biography needs to be treated with
care as it contains both legends and
facts about Rumi.For example,
Professor Franklin Lewis, University
of Chicago, in the most complete
biography on Rumi has a separate
section for the hagiographical
biography on Rumi and actual
biography about him.
Rumi's father was Bahā ud-Dīn
Walad, a theologian, jurist and a
mystic from Balkh, who was also
known by the followers of Rumi as
Sultan al-Ulama or "Sultan of the
Scholars". The popular
hagiographer assertions that have
claimed the family's descent from
the Caliph Abu Bakr does not hold
on closer examination and is
rejected by modern scholars.The
claim of maternal descent from the
Khwarazmshah for Rumi or his
father is also seen as a non-
historical hagiographical tradition
designed to connect the family with
royalty, Jurists.

21. but this claim is rejected for
chronological and historical
reasons.The most complete
genealogy offered for the family
stretches back to six or seven
generations to famous Hanafi
We do not learn the name of
Baha al-Din's mother in the
sources, but only that he referred
to her as "Māmi" (Colloquial
Persian for Māma)and that she
was a simple woman and that
she lived in the 13th century.
The mother of Rumi was
Mu'mina Khātūn. The profession
of the family for several
generations was that of Islamic
preachers of the liberal Hanafi
rite and this family tradition was
continued by Rumi
(see his Fihi Ma Fih and Seven
Sermons) and Sultan Walad (see
Ma'rif Waladi for examples of his
everyday sermons and lectures).
When the Mongols invaded Central
Asia sometime between 1215 and
1220, Baha ud-Din Walad, with his
whole family and a group of
disciples, set out westwards.
According to hagiographical
account which is not agreed upon
by all Rumi scholars, Rumi
encountered one of the most
famous mystic Persian poets, Attar,
in the Iranian city of Nishapur,
located in the province of
Khorāsān. Attar immediately
recognized Rumi's spiritual
eminence. He saw the father
walking ahead of the son and said,
"Here comes a sea followed by an
ocean. He gave the boy his
Asrārnāma, a book about the
entanglement of the soul in the
material world. This meeting had a
deep impact on the eighteen-year-
old Rumi and later on became the
inspiration for his works.
From Nishapur, Walad and his
entourage set out for Baghdad,
meeting many of the scholars and
Sufis of the city. From Baghdad they
went to Hejaz and performed the
pilgrimage at Mecca.

22. The migrating caravan then
passed through Damascus,
Malatya, Erzincan, Sivas, Kayseri
and Nigde. They finally settled in
Karaman for seven years; Rumi's
mother and brother both died
there. In 1225, Rumi married
Gowhar Khatun in Karaman. They
had two sons: Sultan Walad and
Ala-eddin Chalabi. When his wife
died, Rumi married again
and had a son, Amir Alim Chalabi,
and a daughter, Malakeh Khatun.
On 1 May 1228, most likely as a
result of the insistent invitation of
'Alā' ud-Dīn Key-Qobād, ruler of
Anatolia, Baha' ud-Din came and
finally settled in Konya in Anatolia
within the westernmost territories
of the Seljuk Sultanate of Rûm.
Baha' ud-Din became the head of
a madrassa (religious school) and
when he died, Rumi,
aged twenty-five, inherited his
position as the Islamic molvi. One
of Baha' ud-Din's students, Sayyed
Burhan ud-Din Muhaqqiq Termazi,
continued to train Rumi in the
Shariah as well as the Tariqa,
especially that of Rumi's father. For
nine years, Rumi practised Sufism
as a disciple of Burhan ud-Din until
the latter died in 1240 or 1241.
Rumi's public life then began: he
became an Islamic Jurist, issuing
fatwas and giving sermons in the
mosques of Konya. He also served
as a Molvi (Islamic teacher) and
taught his adherents in the
madrassa.
During this period, Rumi also
travelled to Damascus and is said to
have spent four years there.
It was his meeting with the dervish
Shams-e Tabrizi on 15 November
1244 that completely changed his
life. From an accomplished teacher
and jurist, Rumi was transformed
into an ascetic.
Shams had travelled throughout
the Middle East searching and
praying for someone who could
"endure my company". A voice said
to him, "What will you give in
return?" Shams replied, "My head!"
The voice then said,
"The one you seek is Jalal ud-Din of
Konya." On the night of 5
December 1248, as Rumi and
Shams were talking,

23. Shams was called to the back door.
He went out, never to be seen
again. It is rumoured that Shams
was murdered with the connivance
of Rumi's son, 'Ala' ud-Din; if so,
Shams indeed gave his head for
the privilege of mystical
friendship.
Rumi's love for, and his
bereavement at the death of,
Shams found their expression in
an outpouring of lyric poems,
Divan-e Shams-e Tabrizi.
He himself went out searching for
Shams and journeyed again to
Damascus. There, he realised:
Why should I seek? I am the same
as
He. His essence speaks through
me.
I have been looking for myself!
Mewlana had been spontaneously
composing ghazals (Persian
poems), and these had been
collected in the Divan-i Kabir or
Diwan Shams Tabrizi. Rumi found
another companion in Salaḥ ud-
Din-e Zarkub, a goldsmith. After
Salah ud-Din's death, Rumi's scribe
and favourite student, Hussam-e
Chalabi, assumed the role of Rumi's
companion. One day, the two of
them were wandering through the
Meram vineyards outside Konya
when Hussam described to Rumi an
idea he had had: "If you were to
write a book like the Ilāhīnāma of
Sanai or the Mantiq ut-Tayr of
'Attar, it would become the
companion of many troubadours.
They would fill their hearts from
your work and compose music to
accompany it." Rumi smiled and
took out a piece of paper on which
were written the opening eighteen
lines of his Masnavi, beginning
with:
Listen to the reed and the tale it
tells,
How it sings of separation...
Hussam implored Rumi to write
more. Rumi spent the next twelve
years of his life in Anatolia dictating
the six volumes of this masterwork,
the Masnavi, to Hussam.
In December 1273, Rumi fell ill; he
predicted his own death and
composed the well-known ghazal,
which begins with the verse:

24. How doest thou know what sort of
king I have within me as
companion?
Do not cast thy glance upon my
golden face, for I have iron legs.
Rumi died on 17 December 1273
in Konya;
his body was interred beside that
of his father, and a splendid shrine,
the Yeşil Türbe (Green Tomb, ‫قبه‬
‫الخضراء‬‎; today the Mevlâna
Museum), was erected over his
place of burial.
His epitaph reads:
When we are dead, seek not our
tomb in the earth,
but find it in the hearts of men.
Georgian Queen Gürcü Hatun was a
patron and a close friend of Rumi.
She was the one who sponsored
the construction of his tomb in
Konya. The 13th century Mevlâna
Mausoleum, with its mosque,
dance hall, dervish living quarters,
school and tombs of some leaders
of the Mevlevi Order, continues to
this day to draw pilgrims from all
parts of the Muslim and non-
Muslim world. Jalal al-Din who is
also known as Rumi, was a
philosopher and mystic of Islam. His
doctrine advocates unlimited
tolerance, positive reasoning,
goodness, charity and awareness
through love. To him and to his
disciples all religions are more or
less truth. Looking with the same
eye on Muslim, Jew and Christian
alike, his peaceful and tolerant
teaching has appealed to people of
all sects and creeds.

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