Great Mosque of the Masjid-i-Jami Isfanhan, Iran 1088 Essay

Great Mosque of the Masjid-i-Jami Isfanhan, Iran 1088 - Essay Example The capital city was planned to be near the Friday mosque and due to Seljuks rich authoritative powers, they situated the city to the northern side of the mosque. Figure 1: The Masjid-i Jami, Isfahan According to Oleg (1990), the present mosque was rebuilt again after the destruction by earthquake and fire. It was begun by the Ghurid ruler between 1162 and1202. The mosque was constructed to bring forth the present appearance and design on how to construct mosques. This mosque has been of great concern since there has come times when the mosque was to be demolished by fire from the capture by the Tughril Beg. This capture was accompanied by riot and religious conflicts which led to the destruction of the building before it reconstruction. There were two sects in the riots which included the Hanafite and the Shafi'ite. These riots were the cause of fire which destroyed the ornamental look of the great building. During its construction the mosque was planned and the structure was to be rectangular, inner diameter of a length of 65 meters and a width of 55 meters. There are walls which are used for prayers and cover a large area with several bays. To the west are 7 bays. 4 bays are in the southern side of the mosque and 3 bays to the North West (Oleg, 1990). There are also additional four chambers to the existing bays. The mosque fits the city settings with variety of gates and entrances which allows mass entrance within a short time. The mosque covers a speculated area distinct from the city square. It fits the requirements in construction of a mosque which ensures that it should cover its special area distinct from the main city. The mosque has been the visual landmark to the city of Isfahan with large domes to the northern and the southern side of it. The other neighboring buildings are situated in a manner to show that they give space to the holy mosque. Recently, they have situated a gate to the south eastern side of the mosque. There is an inscription to the space between the building and the gate which mentions Muzaffarid sultan Mahmud who used to rule isfanhan during the year of 1358 to1374.There is another gate to the south which mentions abbas rule and this was designed in the year 1590.A northern gate which is no longer in use describes the eternal rest from Quranic Surah 76 which was constructed in 1366 (Oleg, 1990). A unique forth gate is designed which is no longer in use. It is decorated using bricks unlike the other gates which are colored and has attractive tiles. This gate explains how the mosque was reconstructed after its destruction with fire in the year 1121. The mosque court is well decorated with colored tiles of variety of colors which are; blue, yellow, white and other dark colors. This shows how the residents are united and the degree of harmonious relationships within that area. Bunce (2008) asserts that there are screens installed in the four courts on the passage way of the mosque leading to the sacred places of worship. The doomed chamber has also been constructed with an area of 15 side meters and a height of 30 meters. It was the work of architect Abul fath who did this after the fire tragedy. The southern dome carries inscription of the famous Abu Malik Shah and Nizam al-Mulk.

Search For My Tongue Essay

Search For My Tongue Essay The autobiographical poem is about the conflict of identity, of two tongues. The poet, living in a foreign country, speaking a foreign language, is afraid of losing her mother tongue. She fears it might rot and die. The poem tells us of how she then dreams about her mother tongue returning as she sleeps: blossoming, growing back. It reflects the idea that our language is our identity. The poem shows the importance of identity in different ways. When she explains losing her mother tongue over her other language she is losing a part of herself: if you had two tongues inside you and lost the first one, the mother tongue. Search for my tongue represents a common and modern conflict which many can relate to and even empathise towards. The structure of the poem expresses the poets feeling and ideas about identity. Search for my tongue has a clear three part layout which symbolises the poets feelings about her divided identity. The clearly divided stanzas symbolise divided culture and identity and the difficulties of being fluent in two languages are expressed in the first stanza. You could not use them both together, even if you thought that way. There is strong imagery in the poem which represents the poets feelings about her divided identity. She imagines that knowing two languages is like having two tongues she compares her tongue to a flower: would rot and die, it grows back, grows strong veins there are two main images created throughout the poem which contrast each other. The first being the mother tongue rotting and dying as the other foreign tongue takes over. It contrasts greatly with the second image which is more positive and pleasant, her mother tongue blossoms and shoots up like a plant. She is pleased when she realises: every time I think I have forgotten, I think Ive lost the mother tongue, it blossoms out of my mouth. The poem moves from explaining what its like to lose your mother tongue: your mother tongue would rot, rot and die in your mouth to showing the joy of rediscovering it: it grows backà ¢Ã¢â€š ¬Ã‚ ¦ the bud opens, the bud opens in my mouth, it pushes the other tongue aside and so has a changing tone. I ask you what would you do if you had two tongues in your mouth this quotation emphasises that, for the writer, being able to speak two languages has led to difficulties. I ask you involves the reader in the situation making the reader empathise with Bhatt. Lines 17-30 are written in Guajarati with phonetic spelling. The phonetic spelling allows those who arent bilingual to also relate to the poem. But the use of another language could also be a way of disorientating the reader, as those who are not bilingual would not understand it. The Guajarati stanza describes the comeback of her mother tongue and also gives the impression that although you may forget your mother tongue, you still dream in your native tongue: but overnight whilst I dream it grows back and it will never leave you. The Guajarati lines are translated immediately afterwards, this symbolises the return of her mother tongue. The structure expresses the problem of identity of the poet. She puts the Guajarati tongue at the heart of the poem as if it is the heart of her being. The Guajarati part of the poem shows us her mother tongue visually and emphasises the difference from English. The English language also contrasts throughout the poem as she uses a more informal approach at the beginning making it sound like shes talking to the reader about her problem: you ask me what I mean whilst at the end she uses more metaphoric language. Metaphorical language is used in the poem to show ideas about identity. The poets tongue is described as a living thing. In the poem Search for my tongue there is an extended metaphor of her tongue being like a flower growing in her mouth: grows longer, grows moist, grows strong veins and words like bud an blossoms show that its growing back and create the impression that her tongue is rooted in her. It emphasises her feelings about her identity coming through her mother tongue. Using Guajarati shows the two languages operating in her life and makes a powerful point in the poem. It shows the contrast of the two languages. The Guajarati has more plosives and is harsh sounding, whereas in contrast the English is softer sounding. The positioning of the Guajarati: at the core of the poem with English either side of it, gives the impression that the two languages are able to function together in her life. The languages changing in the poems also represent her struggle to find her identity, representing no fixed identity but different layers that adapt to the surroundings, not frozen at a time or place. The poem presents from my aunts in Pakistan uses the experience of receiving ethnic clothes from Pakistan to explore a sense of shared culture and identity. It also projects the dilemma of divided culture and divided families. The idea of using a representation of identity is repeated in Alvis poem but there is a more materialistic approach compared to Bhatts efforts. The technique of a symbolic structure is also true in Alvis poem. Presents does not have an orthodox structure but contains distinguishable stanzas organised as free flowing verses. The lines move backwards and forwards as if to symbolise the move between the two cultures. The free flowing verses also allow for the sentences to contain sudden pauses and then continue on the next line (Enjambment). This continues throughout the whole poem giving it a hint of suspense. The structure could also represent a trail of thoughts as they resemble the path a persons mind would take whilst wondering slowly flowing moving from one idea to the next. Alvi also contrasts English culture with Asian culture as does Bhatt with the languages. She receives gifts of clothes, shoes and bangles from her relatives. In the first stanza they are described carefully and in huge detail to stress their difference to English clothes. An image of an exotic and colourful outfit is merged in the readers mind from the description. The bright colours of the salwar kameez suggest the familiar indication of exotic clothes worn by Asian women, but when she states: candy-striped glass bangles snapped, drew blood it is creating an image, symbolising how her tradition harms her. It can be assumed she feels, as if it is not practical for the lifestyle of a young woman in the west or it could be a way of showing how her Pakistani heritage was cut short and snapped like the bangle. In contrast she does secretly admire the clothes, envying their beauty and feels intimidated by them: I could never be as lovely as those clothes. She mentions feeling alien when wearing them. The poem also shows her in two minds when she longs for denim and corduroy, indicating the English side of her nature but also wants her parents very Pakistani camel skin lamp. This symbolises the conflict of her identity. There is strong imagery in the poem as Alvi uses detailed and vivid descriptions to build up an image entwined with personal meaning. This is cleverly carried out throughout the whole poem. In the poem she recalls the event of her mothers jewellery being stolen. She comments on how important the jewellery was to her mother as she cherished the Indian gold. The fact of it being stolen perhaps shows how her mother wasnt part of the Asian culture. She then once more admires the clothes and states the presents were radiant in my wardrobe. This stanza ends with the irony that the aunts who sent the traditional clothes themselves requested cardigans from Marks Spencer. I often admired the mirror work, tried to glimpse myself in the miniature glass circles. The fact that they were so small means Alvi would not have been able to see her whole reflection, just a segment which underlines the idea of a split identity. She briefly recalls her journey from Pakistan to England. Prickly heat had me screaming on the way emphasises pain and the difficulty of being divided between two cultures. She tries to visualise her birthplace using photographs. She reads about the conflict in Pakistan in the newspapers describing it as a fractured land, which reflected her fractured identity. She pictures her aunts, screened from male visitors by fretwork, wrapping presents. She sees beggars, sweeper-girls. She pictures herself: of no fixed nationality. This shows she feels no sense of belonging. Like her aunts, she is behind a screen, the screen symbolises division and stops her from seeing the whole image. The clothes make her embarrassed as she blushes: my costume clung to me and I was aflame she then states: I couldnt rise up out of its fire, half English, unlike aunt Jamila and comments on her presumably Pakistani aunt Jamila and how she can rise up out of its fire by being bold enough to wear such garments and look perfectly natural. Her half English heritage makes such display seem excessive. She feels as though her half English heritage holds her back from looking natural. Alvi: not being as daring, longs for denim and corduroy plainer but comfortable and inconspicuous. Moniza Alvi shows a paradox as she secretly admires the presents but felt they were too exquisite for her and lacked street credibility. This is shown when her school friend is unimpressed by her outfit. Moniza Alvi tends to use more descriptive language in her poem and does not use many metaphors but frequently describes in detail building up images for the reader. Whereas Bhatt uses more colloquial language at the beginning and then goes on to use more metaphoric language including an extended metaphor: Alvi does not. The other similarity between the poems is the tense. Both poems have a changing tense, reflecting the idea of changing identity.

To His Coy Mistress Essay -- essays research papers fc

Words on "To His Coy Mistress" Either you have sex with me or you die. This is a very strong statement which, when said, has to get someone's attention; and that is exactly what Andrew Marvell intends for the reader in this poem. He wants the undivided attention of this mistress so that he can scare her and rush her into making a decision the way he wants and in due time. Filled with time flavored symbolism, this carpe diem poem, "To His Coy Mistress" by Andrew Marvell, exemplifies the seize the day theme. The cyclical, life symbolizing river, the water flowing by like time, is the first place Marvell places the characters. And even though they are very far apart, time still flows by for them both. As the water flows, this concept begins to hint at the shortness of time, for them to have sex, the source of new life. He then proceeds to claim that he could love her ten years before the flood, something already ancient, and up to the end of the world, using the juxtapositioning of the two views of time enhance his argument and to convince to accept his offer by telling her of his long-term commitment for her in the short-term. This flood also symbolizes life in the fresh start of the new covenant. Because time keeps going, with or without them, they must be active participants and not just the static spectator. Otherwise, the fate Marvell relates would become their reality....

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Online Exhibition Essay: A More Perfect Union

At the height of the internment of the Japanese Americans during World War II, the number of individuals relocated and housed at the internment camps reached a staggering 120,000 individuals.Spread over 10 camps nationwide, that were defined by remoteness and remove from the general structure of American society, these people many of which were born American citizens lived their lives under lock and key simply because of their cultural ancestry.Not only men, but women, children, and the elderly were classified as â€Å"enemy aliens† following the bombing of Pearl Harbor. Using national security as justification, the U.S. government displaced and imprisoned these Japanese Americans for 2 years, taking not only their freedom but their assets as well.Given the information contained in the Smithsonian’s exhibition, A More Perfect Union, the justification of national security was faulty and played off prejudice rather than common sense. The Japanese migration to Hawaii and t he U.S. mainland began in 1861 and continued through to 1940. During this time over 275,000 individuals immigrated.Many of the first generation Japanese who came to the U.S. worked on sugar cane fields in Hawaii and on fruit and vegetable farms in California. There they established communities and were able to surround themselves with cultural familiarity but as their population grew, animosity against them also began to grow.Within a couple years of their first arrival, the Hawaii legislator passed laws restricting the immigration of Japanese. By 1907, the U.S. had restricted the travel of Japanese from Hawaii to the mainland. The exhibit notes that by 1940, forty percent of the population of Hawaii owed at least part of their ancestry to Japanese.In California, the Japanese Americans fought similar odds as their tenacity and success made them easy targets of racially fueled jealousy.The racism against them, however, was not limited to the unsuccessful farmer down the road but rath er reached into every branch of government. Unable to own land or become citizens, many Japanese placed their properties in the name of their children who had been born in the U.S. and were therefore citizens.The Supreme Court itself, played on the side of the oppressor, ruling against Japanese immigrants and upholding racist laws and restrictions.Anti-Japanese propaganda was also common place in the years leading up to Pearl Harbor, including bubble gum cards sold to children and political cartoons, editorials and speeches. Once the Japanese American population established itself as a living and growing community in the United States, the hatred became more concentrated.With the drop of the bomb on Pearl Harbor in December 1941, the Japanese Americans fate was sealed. Americans had followed the Japanese Army’s support of Hitler and Mussolini, they were aware of the military power. What American’s were not prepared for was for that military power to reach across the Pa cific and tap them on the shoulder.The exhibit notes that in the panic that ensued along the West Coast, along with the prejudices already in place and made policy, the Japanese Americans became an easy target for political kowtowing and venting the prejudices which had until then only bubbled. With President Franklin D. Roosevelt’s issuance of executive order 9066, the situation exploded into full blown segregation.What is interesting to note, is that though the U.S. was also in a war against Germany and Italy, Italian American and German Americans were not targeted under E.O. 9066, â€Å"While German or Italian enemies were often viewed as misguided victims of despotic leaders, Japanese people were referred to as â€Å"yellow vermin,† â€Å"mad dogs,† and â€Å"monkey men.† Racist wartime propaganda further exacerbated fears of invasion and prejudice against people of Japanese decent.†Much of the political and military justification for the remov al of Japanese Americans was blatantly fueled by individual racism and not sound strategy. Congressman from the West Coast, who had their own individual prejudices against their own Japanese American communities were some of the strongest supporters of the measure.The initial order was for the military to remove persons from their jurisdiction who were seen to be threats to national security but the removal wasn’t limited to individuals near air bases or the coast but stretched far across the country, uprooting them from their homes and leaving them to take only what they could carry. Disobeying the order was not an option nor was it considered correct.Japanese American, Morgan Yamanaka, in recalling her own experience explains that it wasn’t in their upbringing to disobey the authority of the federal government, â€Å"I think one has to appreciate what our parents, the immigrant parents taught us: â€Å"Always respect order coming from the people above you. Respect your teachers, respect the government, respect the law.Be obedient, be reserved, be a good Japanese according to good Japanese traditions.† Though I doubt it was willing, there was little protest on the part of the Japanese Americans. However, perhaps this loyalty and obedience to the U.S. government despite the criminal nature of   E.O. 9066, was also a factor in the survival of spirit and their reemergence back into American society following the camps.The camp experience though far less extreme, despite the designation of internment rather than the Nazi concentration camps, did not differ so much from the Jews experiences in Germany during the same time.Fenced in by barbed wire and soldiers with guns, their were housed in substandard barracks and worked for minimal wages to help support the camp and war effort. Many used their opportunities at work as ways to continue their lives outside the context of the camp, while remaining imprisoned.The things which occupied their t ime such as artwork and making of furniture, the expression of their freedom through imagination are what I would most recommend to someone viewing the exhibit. The works, though deeply disturbing in the recurrence of the fences and general feeling of entrapment present in some, shows a freedom that no imprisonment can stifle.While the body is imprisoned, the mind continues to go forth into the world even if it is only a recoloring of the same landscape, dusty and isolated. To maintain artistic expression under such duress is a true show of the strength needed to survive becoming an unknowing enemy.By 1943, the U.S. government was asking all residents of the camp to fill out a questionnaire to determine their loyalty to the U.S. Some, feeling tricked and manipulated by the maneuver and the questions on the forms, chose to reply no to certain questions, such as â€Å"†Will you swear unqualified allegiance to the United States†¦ and forswear any form of allegiance or obedi ence to the Japanese emperor, to any other foreign government, power or organization?†The exhibit explains that some of the interned Japanese Americans saw the question as a double edged sword. If they were to answer yes, than they would be implying that they had ever been disloyal to the U.S. government and to answer no was to seal their fate. The ones who were deemed loyal were able to start on the road back to a normal life, the others were segregated further.Among these were children and natural born U.S. citizens. At the end of the war, over 4,000 Japanese Americans (all but 100 under the age of 20) were repatriated to Japan.