Blue and Gold, Lausanne, 2002 122
Blue is not my favourite colour, but in my modest collection of textiles I have a lovely antique blue and gold brocade, which forms the focal point of this composition in a small apartment in Switzerland. This sofreh comprises a fascinating assemblage of objects with different energies and characters: a European gilded mirror, bronze candlesticks, Persian silk brocade, modern glass and coloured ruffled-glass containers, and an assortment of baskets. The combination is eclectic, yet harmonious and refreshing. The dining table, covered with off-white raw silk and a vintage tablecloth embroidered with an ivy-leaf motif, is centred on the sideboard/mirror ensemble. The sideboard is covered in the same silk, gathered softly at the centre. This sectional arrangement produces a lively effect. As the frames of the mirror and the paintings are gold coloured, and the brocade has a gold accent, a generous number of gold tassels, along with tulle, mesh and sheer fabrics, has been included in the composition. An antique Qur’an with a lacquered papier mâché binding is laid on an inverted glass container stuffed with gold mesh. A few delightful old termeh pouches containing coins are placed between the Qur’an and the eggs.
Blue and Gold, Lausanne, 2002 122
Blue is not my favourite colour, but in my modest collection of textiles I have a lovely antique blue and gold brocade, which forms the focal point of this composition in a small apartment in Switzerland. This sofreh comprises a fascinating assemblage of objects with different energies and characters: a European gilded mirror, bronze candlesticks, Persian silk brocade, modern glass and coloured ruffled-glass containers, and an assortment of baskets. The combination is eclectic, yet harmonious and refreshing. The dining table, covered with off-white raw silk and a vintage tablecloth embroidered with an ivy-leaf motif, is centred on the sideboard/mirror ensemble. The sideboard is covered in the same silk, gathered softly at the centre. This sectional arrangement produces a lively effect. As the frames of the mirror and the paintings are gold coloured, and the brocade has a gold accent, a generous number of gold tassels, along with tulle, mesh and sheer fabrics, has been included in the composition. An antique Qur’an with a lacquered papier mâché binding is laid on an inverted glass container stuffed with gold mesh. A few delightful old termeh pouches containing coins are placed between the Qur’an and the eggs.
20
In fact, there were and still are myriad customs specific to one or more cities
5 The marriage of Khosrow and
and areas, in particular rural regions. However, the basic outline given here is
Shirin by mobadan in the presence
common to most regions in Iran.
of Buzurjumid and Shapur. Mughal
There are two types of marriage possible in Islamic Iran: permanent (aqd-e nekah or aqd-e davam) and temporary (aqd-e movaqqat or sigheh). Before we discuss permanent marriage, just a few words on the concept of sigheh, which was
period Indian manuscript painting from an abridged version, dated 1139 ah (1726 ce), of the Khosrow and Shirin story in the Khamseh of Nezami
common practice and to a certain extent still continues. It is, in fact, a kind of legal prostitution – a formalised religious version of concubinage. Traditionally, the process of permanent marriage began with خواستگاریkhastegari, the request for a girl’s hand in marriage. The initiative was usually taken by a man’s mother and sister, or even – in the seventeenth century – by his male friends. More than half of all marriages were arranged to a cousin. This practice is far less common nowadays, although there are indications that it is on the rise again. Marriage within the family not only ensures a harmonious relationship between the spouses, it also keeps property within the same family. The bride and groom would not be strangers to one another, often having practically grown up together. Moreover, they would have known that they were eventually going to marry, and would have accepted if not acquiesced to this fact. However, as soon as the formal decision to wed two first cousins was made, the maiden was no longer allowed to visit the house of her future husband, as they were not supposed to have seen each other prior to marriage. 5
20
In fact, there were and still are myriad customs specific to one or more cities
5 The marriage of Khosrow and
and areas, in particular rural regions. However, the basic outline given here is
Shirin by mobadan in the presence
common to most regions in Iran.
of Buzurjumid and Shapur. Mughal
There are two types of marriage possible in Islamic Iran: permanent (aqd-e nekah or aqd-e davam) and temporary (aqd-e movaqqat or sigheh). Before we discuss permanent marriage, just a few words on the concept of sigheh, which was
period Indian manuscript painting from an abridged version, dated 1139 ah (1726 ce), of the Khosrow and Shirin story in the Khamseh of Nezami
common practice and to a certain extent still continues. It is, in fact, a kind of legal prostitution – a formalised religious version of concubinage. Traditionally, the process of permanent marriage began with خواستگاریkhastegari, the request for a girl’s hand in marriage. The initiative was usually taken by a man’s mother and sister, or even – in the seventeenth century – by his male friends. More than half of all marriages were arranged to a cousin. This practice is far less common nowadays, although there are indications that it is on the rise again. Marriage within the family not only ensures a harmonious relationship between the spouses, it also keeps property within the same family. The bride and groom would not be strangers to one another, often having practically grown up together. Moreover, they would have known that they were eventually going to marry, and would have accepted if not acquiesced to this fact. However, as soon as the formal decision to wed two first cousins was made, the maiden was no longer allowed to visit the house of her future husband, as they were not supposed to have seen each other prior to marriage. 5