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Part of the beauty of this humanities core is the intricate and webbed interconnections, not only between the texts we read, but also in historical and contemporary events. One piece of literature we've read recently that is especially reflective of this concept is The Conference of the Birds. This epic poem transports a group of birds, representative of the readers themselves, on their quest to spiritual salvation and self-knowledge. While Attar of Nishapur wrote this work in the twelfth century, the relevance of faith and philosophy today has not diminished in the slightest. As a compilation of short stories, many of which are about individuals in power (like kings and sheikhs), the poem serves as something of a blueprint for political authority, emphasizing the delicate nature of power and the disproportionate effect it may render on a single person. It edifies readers on which power they ought to seek and which they ought to avoid, and by doing so, redefines power itself. The gravity of the text's religious foundation coupled with its power-implicated and political undertones allow for its teachings to be applied, compared, and contrasted to modern-day theocracies. I was particularly interested in the Iranian government, where the clash of "church and state" seems to be a perpetual bloodbath, but also raises the question of whether a faith-backed government can function successfully in both orthodox adherence and the global playing field without succumbing to the oftentimes crumbling nature of power.
Pyramus & Thisbe blocked by the wall? Or our true self separated from the divine by our ego?
the conference of the birds
the conference of the birds
The Conference of the Birds is allegorical of the whole of humankind - a large group winnowed down by material, spiritual, and other hardships in its journey towards something beyond itself and transcendent of its current circumstances. The epic poem stipulates that the birds must endure seven tedious valleys and strip themselves of any attachment to the things of the world. While the birds are initially enthusiastic about their daunting pilgrimage, one after one they fall away, swept away by some worldly sensual pleasure or excuse - one type of power. This initial congregation of 100,000 birds later dwindles to the strong thirty which have persevered to meet the divine Simorgh, who is, in both a literal and metaphorical sense, themselves. Therein lies another two subsets of power - encountering the divine and overcoming the self.
But reaching this spiritual apex comes with a to-do list. And the #1 requirement which The Conference of the Birds lists is ridding oneself of their worldly attachments. These base appetites comprise a large portion of our nafs, which Sholeh Wolpé has translated into "ego," our "lower self." Ego blocks our true self from the Beloved, but in destroying it, we achieve baqa - unity with the Divine (Wolpé). Our nafs, then, and really the world at large, are obstacles - veils - which shield our view from what's truly important. They are deceptive veneers which prevent us from self-actualization.
This raises profound political implications for a theocracy, some of which are dangerously contradictory. How does a king, who must completely detach himself from the world, lead a country inextricably attached to the world? How can anyone reconcile their spiritual mission to their physically grounded needs?
The hoopoe, who is the spiritual guide for the birds en route to salvation, is allegorical of a leader such as a sheikh or even, for example, Iran's supreme leader. Perennially a step below the Divine, the hoopoe can lead others to salvation without ever achieving it himself. The Conference of the Birds constantly raises the theme that ability to describe and ability to understand are mutually exclusive events; true comprehension is innate and inexplicable. Thus, any figure of authority whose mission it is to guide people to a higher land, will be able to give directions without ever actually reaching the destination themselves.
This idea implies that worldly power is restricted from the realm of salvation, that a supreme leader and consequently a theocracy at large could not achieve full spiritual success strictly due to their being tethered to the things of this world.
Yet, Conference of the Birds, in its ongoing theme of negative theology maintains a distinctively optimistic line of thinking: while some powers can corrupt and others mar, the key to both spiritual salvation and worldly success is the recognition that the greatest power is essentially a lack thereof. Subduing oneself makes the exterior self powerless and the interior powerful. This allows us freedom and dominion from our self, the possibility of self-actualization, and the chance to encounter and annihilate with the Divine, the one true power which transcends the earthly domain.
the impact of Sufism
the impact of Sufism
The lessons in The Conference of the Birds are based largely on the religious foundation of Sufism, a mystical offshoot of Islam which aspires for union with the Divine. The prerequisite for this end goal is purging and purifying oneself of shahawat, their worldly thoughts and desires.
This way of life tracks with the poem's stipulation that unfamiliarity precedes spiritual salvation; one has to leave the world, what they know, for the transcendent realm of understanding, what they do not yet now.
Early Sufis were deeply concerned with the growing divide between those with power and those without; they opposed the centralization of power and strove to protect the independence of the Muslim community from being interfered with or controlled by the state. Since baqa - the everlastingness of becoming one with God - must then be an intrinsic endeavor, how might this be affected by the national control of a theocracy? Further, what consequences may arise when those in power have the means to indulge their shahawat and a lack of temperance to resist it?
"nearly all men can stand adversity. but if you want to test a man's character, give him power."
"nearly all men can stand adversity. but if you want to test a man's character, give him power."
connections to the contemporary Iranian government
connections to the contemporary Iranian government
In the past century, Iran has transitioned from an absolute monarchy to a constitutional monarchy to its current state as an Islamic republic achieved by the 1979 Revolution. Yet it seems as though the extent of these transitions is deceptive, that the way in which power is used hasn't changed as much as it has in name. This follows with the motif that The Conference of the Birds perpetuates - the constancy of power. The mock heroic epic works to "inflect the exercise of power, assuming that the locus of power remains unchanged" (Rahimieh). The poem ushers this assumption through a double meaning; the loci of power are constant in both this world and the next. While the epic reassures the birds, and consequently the readers, that power is safe in the hands of God (Simorgh), there is no absolute reliability for earthly authority.
This volatility of power in the Iranian government is evident in the political and financial corruption which has plagued it for decades. For instance...
the brother of the former president was found recently involved in a "large-scale bribery scheme" (Rafizadeh).
The Fatemi Circle, a financial corruption gang originating out of Fatemi Street, comprised statesmen whose illegal actions were encouraged by the ongoing administration. The chief justice detailed, "The members of this gang were able to deprive citizens and the treasury of billions of tomans through forging administrative and judicial documents. One of them alone embezzled 6 billion tomans" (PBS), which is an amount equivalent to around $6 million.
Perhaps most famously, the 2011 Iranian embezzlement scandal featured one of the most widespread incidents of financial corruption, as forged documents were used to obtain credit from Iranian banks.
The strain between social classes has also worsened. Over 40% of Iran is below the poverty line, whereas the elite of the elite enjoy lavish lifestyles. For instance, the Supreme Leader, Ali Khamenei, owns a financial empire estimated at $95 million, but previously criticized the pre-revolutionary government as, "Financially corrupt, ethically corrupt, and corrupt in administrative affairs" (Rafizadeh). Ironically, the purpose of the 1979 Revolution was to overthrow a corruptive regime ruled by the Shah. Iranians hoping for change following the revolution became understandably disappointed and disillusioned with the government's current state. Shadi, an Iranian nurse notes, "Akhonda [Iranian scholars], mullahs [Muslim clergy / mosque leader], and the elite now are doing the same thing the Shah did" (Rafizadeh).
This increasing divide between the wealthy and the poor is something early Sufis strove to close. In fact, one of the integral pillars of Islam is zakah, or almsgiving - charity towards the Muslim community in need. The political and financial corruption is also indicative of our failure to degrade our nafs - our egos and worldly desires. We need to part with our nafs so that we may part open the veil which blocks us from the Divine, as is explained in The Conference of the Birds.
In fact this greed is a form of cognitive dissonance - believing in the tenets of a faith without actually putting them into practice. While many Iranian leaders are critical of the ways and philosophies of the Western world, they typically send their children to school in Western countries (Rafizadeh). These children are referred to as aghazadeh, meaning noble-born, and revel in radically disparate lives from the lower classes. This hypocrisy is exemplified by officials who speak out against corruption and secretly engage in it themselves. Although this theme is expounded upon satirically in literature such as Gorby and the Rats and Kalila wa Dimna, it is The Conference of the Birds which encourages humanity to withdraw from the world and internalize its relationship with God - a potential solution for corruption rather than just a condemnation of it. The epic poem does not subvert the form or hierarchy of earthly power, but strives to dissuade from its exploitation and abuse. The locus of power may remain unchanged so long as the way in which it's wielded is just and the ultimate commitment is focused on baqa.
a more in-depth explanation of Iran's history of revolution!
the possibility of change; onwards.
the possibility of change; onwards.
In sum, The Conference of the Birds and the current state of the Iranian government seem to be driven by opposing ideologies operating in the same sphere. The epic poem advocates the destruction of our nafs - one's ego and worldly desires - in favor of uniting with the Divine for all eternity, as is outlined in the baqa tenet of Sufism. While Iran is referred to as the "Islamic Republic," the extent of political and financial corruption which pervades the elite class is evidently divergent from the true aim of the theocracy. This corruption coupled with the growing class divide prompts the unfortunately pessimistic question: how successful or unproblematic can a theocracy be when the interests of the faith and the state are so often at odds with one another? Further, is a history of corruption, not just in the Iranian government, but in jurisprudences around the world and even within ourselves, ultimately surmountable?
It seems to me that The Conference of the Birds, in spite of everything, still says yes. Today, ongoing protests against corruption in Iran make governmental reformation a more feasible endeavor everyday. Further, in following with the mystical pursuit of Sufism, baqa and self-actualization are ultimately individual journeys which one can achieve in spite of what goes on around them. It is worthy to note that Islam still promotes charity (zakah) and helping one's neighbor.
Corruption is something which should actively be opposed, but one might remain optimistic of the possibility of change - a theme represented throughout The Conference of the Birds. The stories within the epic potentiate reformation time and time again. The egotistical sheikh humbled by the farting donkey. Sheikh Sam'an converting back to his faith by divine grace. The message remains the same: yes, we are Joseph's captors, but the recognition of our depravity is the very thing which allows us to become more fully self-aware. As that mirror and reflection into ourselves widens, we further in our quest for self-knowledge. Although true perfection may be unattainable and is idealized only in the Divine, we persevere. We take another step; we remove another veil.
reflection
reflection
There were times that I dreaded this website and times where I couldn't stop writing on it. The first came almost inevitably before the second for each page. But at some point in the brainstorming process, something clicks each time, and I find this niblet of a concept that absolutely captivates me. For the first project, it was comparing and contrasting what a lion meant to me with what it meant in the bestiary. For AMSND, it was realizing that the play wasn't some trivial or overhyped piece of folklore, but a work with real characters and problems and solutions which prevail today - a revelation reached by watching a seemingly unrelated TV series. For this last fall project, it was following my interest in international relations and trying to figure out how it's influenced by things like literature and religion. So despite the initially burdensome load of work this website entails, both the journey and the destination are truly rewarding. I really enjoy pinpointing pictures and videos that resonate with the state of mind and aura I envision for a particular topic. As an example, for the AMSND page, I spent a good few hours trying to record a scene from Netflix (which is an endeavor RIPE with pulling-out-the-hair level frustrations) simply because I felt it clicked so well with what I was trying to relate about Oberon and Titania. I really wanted the audience, whether it be a peer or a professor (or a random inquisitive person), to see that play from both a Shakespearian and a modern perspective - that this diversity of media and modality would enhance their holistic comprehension of the themes at hand, just as it did mine. The same followed for the music playlist I made for that page; in listening to each individual song after reading A Midsummer Night's Dream, I couldn't help but picture the characters and their tribulations and how aspects of those characters and their tribulations were present in my own life. In short, I pick media with the hope that each image, each video, each website and song targets a particular faculty of the audience's senses and emotions and induces an effect unique from every other piece of media, so that they may sum up to a greater overall understanding of the page. My hope is that when someone sees this website, they don't see a homework assignment, but a relevant and intriguing idea that they see mirrored in their own lives. I also hope that I was able to develop an ethos for this grand task by referencing scholarly online sources along with the texts themselves. In the upcoming quarters, I would like to include more modern / pop culture media because I really enjoyed making the old-to-contemporary connection and feel as though it can revitalize the significance of some works of literature to myself and perhaps to other people my age. Another connection I'd like to make is between the works I've read and have yet to read. Having now been exposed to some animals-people-power literary works, I'd like to develop an intertextual comprehension between this quarter's webpages and those to come. I think this will fortify my understanding of the works individually while also making my website more engaging and cohesive. All in all, I've really enjoyed the assembly of this website; it feels like a part of me that I'll be happy to look back on in senile nostalgia (so like two minutes from now). I hope it didn't put you to sleep and thank you for your time. <3
-Rushika
works cited:
Attar, F (2005). The Conference of the Birds. Penguin.
Rahimieh, Nasrin. "From Worldly to Spiritual Power." Humanities Core. 30 Nov. 2021, University of California Irvine. Lecture.
Wolpé, S. (n.d.). Can literature save the world? on Translating Attar's "The conference of the birds". Words Without Borders.
Sufism and politics. Sufism and Politics - Oxford Islamic Studies Online. (n.d.). Retrieved December 6, 2021, from http://www.oxfordislamicstudies.com/print/opr/t236/e0760.
"Anger Grows in Iran over Corruption, Nepotism and the Crazy-Rich Elite." Arab News, 19 Dec. 2019, https://www.arabnews.com/node/1601396.
"Corruption without End." PBS, Public Broadcasting Service, https:www.pbs.org/wbgh/pages/frontline/tehranbureau/2010/04/corruption-without-end.html.
Iran Confronts 3rd Day of Protests, With Calls for Khamenei to Quit - The New York Times. https://www.nytimes.com/2017/12/30/world/middleeast/iran-protests.rouhani.html.
all images are linked.
Attar, F (2005). The Conference of the Birds. Penguin.
Rahimieh, Nasrin. "From Worldly to Spiritual Power." Humanities Core. 30 Nov. 2021, University of California Irvine. Lecture.
Wolpé, S. (n.d.). Can literature save the world? on Translating Attar's "The conference of the birds". Words Without Borders.
Sufism and politics. Sufism and Politics - Oxford Islamic Studies Online. (n.d.). Retrieved December 6, 2021, from http://www.oxfordislamicstudies.com/print/opr/t236/e0760.
"Anger Grows in Iran over Corruption, Nepotism and the Crazy-Rich Elite." Arab News, 19 Dec. 2019, https://www.arabnews.com/node/1601396.
"Corruption without End." PBS, Public Broadcasting Service, https:www.pbs.org/wbgh/pages/frontline/tehranbureau/2010/04/corruption-without-end.html.
Iran Confronts 3rd Day of Protests, With Calls for Khamenei to Quit - The New York Times. https://www.nytimes.com/2017/12/30/world/middleeast/iran-protests.rouhani.html.
all images are linked.
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