This is a tribute to Immanuel Wallerstein (1930-2019) by a student of his, Mohammad H. Tamdgidi, shared at the memorial organized by Beatrice and Kathy Wallerstein, Charles Lemert, and family and friends at Yale University on Nov. 10, 2019. [read more]
Here’s a New English Verse Translation of “Adam’s Descendants,” a Poem from the Persian Poet Sa’di Shirazi, Adorning in Gold a Wall Carpet Gifted from Iran to the United Nations
Here’s a New English Verse Translation of “Adam’s Descendants,” a Poem from the Persian Poet Sa’di Shirazi, Adorning in Gold a Wall Carpet Gifted from Iran to the United Nations (An Interpretation and English Verse Translation by Mohammad H. (Behrooz) Tamdgidi, Dec. 3, 2018) [read more]
Meanwhile, “Jamsheed’s Cup,” A Ghazal from Hafez Shirazi: Translated from Persian into English Verse—An Old Eastern, Iranian, Glimpse into the Sociology of Self-Knowledge, Human Architecture, and Utopystics
Meanwhile, “Jamsheed’s Cup,” A Ghazal from the Hafez Shirazi: Translated from Persian into English Verse—An Old Eastern, Iranian, Glimpse into the Sociology of Self-Knowledge, Human Architecture, and Utopystics (An Interpretation and English Verse Translation by Mohammad H. (Behrooz) Tamdgidi, Nov. 17, 2018) [read more]
“The Utopistics of Terence K. Hopkins, Twenty Years Later: A Postscript” is a concluding editorial chapter written by Mohammad H. Tamdgidi, for the twentieth anniversary second edition of Mentoring, Methods, and Movements: Colloquium in Honor of Terence K. Hopkins by His Former Students and the Fernand Braudel Center for the Study of Economies, Historical Systems, and Civilizations, co-edited by Immanuel Wallerstein and Mohammad H. Tamdgidi, recently published on Jan. 3rd, 2017, by Ahead Publishing House (imprint: Okcir Press), Belmont, MA. [read more]
Terence K. Hopkins (d. 1997) was a hidden gem of world-systems studies who contributed indispensably to its foundation amid a lifelong collaboration with Immanuel Wallerstein. In this book, Hopkins’s students discuss what made him so impactful in shaping their practices of sociology, informed by an always self-reinventing World-Systems Analysis. [read more]
Charlie Hebdo is presumably seeking to demonstrate its Western civilized nature, defending its interpretation of the principle of human liberty. However, the constant, pre-meditated, planned, intentional insulting and taunting of another culture presumably in the name of safeguarding human liberty principle—when those in the targeted culture almost universally say “Don’t do it!”—is expressive more of a spirit that seeks to impose itself on others than demonstrate respect for civility.
When Charlie Hebdo targets and ridicules Islam and its symbols and figures as a whole tradition, it is collapsing centuries-old conflicts within Islam into a caricatured simplicity of a monolith, as if free-thinking Muslims such as Khayyam or Avicenna themselves have not been, for centuries, also both targets as well as challengers of the repressive trends within Islam.
However, the West that has presumably rediscovered Khayyam, albeit in an orientalist clothing, is inclined to believe that if Khayyam was a free thinker, he must not have been a Muslim—as if being free-thinking and being Muslim are incompatible. Avicenna was also a Muslim, and so were many Islamic scientists during the times when the West was still in the grip of its Dark Ages. It is the same story when the West, having embraced Rumi today, also asks whether “Rumi’s Islam” is the same as what Islam “really is.” [read more]