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December 1st, 2010

Hands of Ignorance

Week of Wikileaks
Simorgh Exlusive Tofy Mussivand

1994-2010
 23 ‫ﺷﻤﺎﺭﻩ‬
www.simorghmagazine.com
1389 ‫ﺁﺫﺭ‬
 ‫ﻧﺎﺷﺮ‪ :‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﺳﻴﻤﺮﻍ‬
‫‪Publisher: Simorgh Publication‬‬
‫ﺳﺮﺩﺑﻴﺮ‪ :‬ﺷﻬﺮﻳﺎﺭ ﺍﻳﻮﺏ ﺯﺍﺩﻩ‬
‫‪Editor: Shahriar Ayoubzadeh‬‬
‫ﻣﺴﺌﻠﻪ ﺁﮔﺎﻫﻰ ﺩﺭ ﻓﻠﺴﻔﻪ ﺫﻫﻦ )ﻗﺴﻤﺖ ﺩﻭﻡ( ‪3‬‬ ‫ﻣﺪﻳﺮﻳﺖ ﺁﮔﻬﻰ ﻫﺎ ﻭ ﺑﺎﺯﺍﺭﻳﺎﺑﻰ‪ :‬ﺷﻬﺮﻳﺎﺭ ﺍﻳﻮﺏ ﺯﺍﺩﻩ‬
‫‪Marketing & Advertising: Shahriar Ayoubzadeh‬‬
‫ﻓﺮﻫﻨﮓ ﻭ ﺣﻘﻮﻕ ﺑﺸﺮ ‪6‬‬ ‫ﮔﺰﺍﺭﺷﮕﺮ‪ :‬ﻧﺪﺍ ﺍﻓﻨﺎﻧﻰ‬
‫‪Cheif Reporter: Neda Afnani‬‬
‫ﻧﻘﺶ ﻣﺮﺩﺍﻥ ﺩﺭ ﺯﻧﺪﮔﻰ ﻛﻮﺩﻛﺎﻥ )ﻗﺴﻤﺖ ﺩﻭﻡ( ‪7‬‬ ‫ﻣﺴﺌﻮﻝ ﻭﺏ ﺳﺎﻳﺖ ﺳﻴﻤﺮﻍ‪ :‬ﺷﻬﺮﻳﺎﺭ ﺍﻳﻮﺏ ﺯﺍﺩﻩ‬
‫ﻫﻮﻳﺖ ﻗﺎﺗﻠﻴﻦ ﺟﻮﺍﻥ ﺍﻳﺮﺍﻧﻰ ﺩﺭ ﺍﺗﺎﻭﺍ ﻣﺸﺨﺺ ﺷﺪ ‪10‬‬ ‫‪Website Coordinator: Shahriar Ayoubzadeh‬‬
‫ﺻﻔﺤﻪ ﺁﺭﺍﻳﻰ‪ ,‬ﮔﺮﺍﻓﻴﻚ ﻭ ﻃﺮﺍﺡ ﻫﻨﺮﻯ ‪:‬ﭘﻮﻳﺎ ﻭ ﭘﻴﺎﻡ ﻛﺸﺘﮕﺎﻧﻰ‬
‫ﻣﻨﻴﮋﻩ ‪14‬‬ ‫‪Pagination, Graphic & Design: Pouya & Payam Keshtgani‬‬
‫ﺣﻴﺎﺕ ﻧﺴﻞ ﺟﻮﺍﻥ ‪15‬‬ ‫ﺗﺎﻳﭗ ‪ :‬ﻓﺮﻧﺎﺯ ﻛﺮﻳﻤﻴﺎﻥ‬
‫‪Cover Page:‬‬ ‫‪Typing: Farnaz Karimian‬‬
‫ﭘﻴﺶ ﺍﺯ ﺍﺯﺩﻭﺍﺝ )ﻗﺴﻤﺖ ﺩﻭﻡ( ‪19‬‬ ‫ﻃﺮﺍﺣﻰ ﺟﻠﺪ‪:‬‬
‫ﭘﻮﻳﺎ ﻛﺸﺘﮕﺎﻧﻰ‬ ‫ﻧﻘﻞ ﻣﻨﺪﺭﺟﺎﺕ ﺳﻴﻤﺮﻏﻔﻘﻂ ﺑﺎ ﺫﻛﺮ ﻣﺎﺧﺬ ﺁﺯﺍﺩ ﺍﺳﺖ‪.‬‬
‫ﭘﺎﺑﺮﻫﻨﻪﺍﻯ ﺩﺭﺑﺎﺭﻩ ﺷﺎﻩ ﻋﺒﺎﺱ ‪23‬‬ ‫ﺳﻴﻤﺮﻍ ﺩﺭ ﺍﺻﻼﺡ ﻭ ﻭﻳﺮﺍﻳﺶ ﻣﻄﺎﻟﺐ ﺭﺳﻴﺪﻩ ﺁﺯﺍﺩ ﺍﺳﺖ‪.‬‬
‫ﻣﻄﺎﻟﺐ ﻫﻤﺮﺍﻩ ﻧﺎﻡ ﻳﺎ ﻣﻨﺒﻊ ‪ ،‬ﻧﻈﺮﺍﺕ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺁﻧﻬﺎ ﺭﺍ ﺑﻴﺎﻥ ﻣﻰ ﻛﻨﺪ ﻭ ﺍﻟﺰﺍﻣﺎ ﻧﻈﺮ‬
‫ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﻭ ﻳﮋﮔﻴﻬﺎﻯ ﺁﻥ ‪26‬‬ ‫ﻧﺸﺮﻳﻪ ﺳﻴﻤﺮﻍ ﻧﻴﺴﺖ‪ .‬ﻣﺴﺌﻮﻟﻴﺖ ﺍﻳﻨﮕﻮﻧﻪ ﻣﻄﺎﻟﺐ ﺑﻪ ﻋﻬﺪﻩ ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﺁﻧﻬﺎﺳﺖ‪.‬‬
‫‪27 How the world is using cellphones‬‬ ‫ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻃﺮﺡ ﻫﺎ ﻭ ﺁﮔﻬﻰ ﻫﺎﻳﻨﺸﺮﻳﻪ ﺳﻴﻤﺮﻍ ﻣﻨﻮﻁ ﺑﻪ ﻛﺴﺐ ﺍﺟﺎﺯﻩ ﻛﺘﺒﻰ ﺍﺳﺖ‪.‬‬

‫‪29 Simorgh Exlusive: Tofy Mussivand‬‬ ‫ﺳﻴﻤﺮﻍ ﺩﺭ ﻗﺒﺎﻝ ﺁﮔﻬﻰ ﻫﺎﻯ ﭼﺎپ ﺷﺪﻩ ﺩﺭ ﻧﺸﺮﻳﻪ ﻫﻴﭽﮕﻮﻧﻪ ﻣﺴﺌﻮﻟﻴﺘﻰ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺁﺧﺮﻳﻦ ﻣﻬﻠﺖ ﺑﺮﺍﻯ ﺩﺭﺝ ﻭ ﻳﺎ ﺗﻐﻴﻴﺮﺍﺕ ﺁﮔﻬﻰ ﻫﺎ ﺑﺮﺍﻯ ﻫﺮﺷﻤﺎﺭﻩ ‪ ،‬ﭘﻨﺞ ﺭﻭﺯ ﭘﺲ ﺍﺯ‬
‫ﺗﺴﺎﻭﻯ ﺯﻥ ﻭ ﻣﺮﺩ‪ :‬ﺍﺯ ﺣﺮﻑ ﺗﺎ ﻋﻤﻞ ‪30‬‬ ‫ﺍﻧﺘﺸﺎﺭ ﺷﻤﺎﺭﻩ ﻗﺒﻞ ﻣﻰ ﺑﺎﺷﺪ‪.‬‬
‫ﺑﻠﺒﻞ ﺑﻪ ﺷﺎﺥ ﮔﻞ ﻧﺸﺴﺖ ‪31‬‬
‫ﺍﻣﻮﺭ ﺗﺒﻠﻴﻐﺎﺕ ﻭ ﺁﮔﻬﻰ ﻫﺎ‪[email protected] :‬‬
‫ﺗﺒﻌﻴﺾ ‪32‬‬ ‫ﺳﺮﺩﺑﻴﺮ‪[email protected] :‬‬
‫ﻧﺨﻔﻪﺍﻯ ﺑﻪ ﻧﺎﻡ ﻧﻄﻨﺰ ‪37‬‬ ‫ﺍﻃﻼﻋﺎﺕ‪[email protected] :‬‬
‫‪38 Hands of Ignorance‬‬ ‫ﺁﺩﺭﺱ ﺩﻓﺘﺮ ﻣﺮﻛﺰﻯ‪:‬‬
‫ﺟﺎ ﮔﺬﺍﺷﺘﻦ ﻛﺘﺎﺏ‪ ،‬ﻳﻚ ﺭﻓﺘﺎﺭ ﻓﺮﻫﻨﮕﻰ ‪44‬‬ ‫‪۵۰۸ Gladstone Ave. Suite -۲۰۱B‬‬
‫‪Ottawa, Ont. K۱R ۵P۱‬‬
‫‪47 Personal Messages to Yazdan Ghiazvand‬‬ ‫‪Tel: ۶۱۳٫۲۹۲٫۶۱۸۱‬‬
‫‪49 Week of Wikileaks‬‬
‫‪51 December Box Office Releases‬‬
‫ﻟﻄﻴﻔﻪﻫﺎﻯ ﺧﻮﺩﻣﺎﻧﻰ ‪52‬‬
‫ﻃﺎﻟﻊ ﺑﻴﻨﻰ ﻭ ﻓﺎﻝ ﺷﻤﺎ ‪53‬‬
‫ﺟﺪﻭﻝ ﻭ ﺳﻮﺩﻭﻛﻮ ‪54‬‬
‫ﺷﻤﺎﺭﻩ ﺗﻠﻔﻦ ﻫﺎﻯ ﻣﺸﺎﻏﻞ ﻭ ﻣﻮﺳﺴﺎﺕ ﺍﻳﺮﺍﻧﻰ ﺩﺭ ﺷﻬﺮ ﺍﺗﺎﻭﺍ ‪55‬‬
‫ء‬
‫ﻧﺸﺮﻳﻪ ﺳﻴﻤﺮﻍ ‪ ،‬ﻧﺸﺮﻳﻪ ﺍﻯ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺟﻬﺖ ﺍﺳﺘﺤﻜﺎﻡ ﺑﻴﺸﺘﺮ ﭘﻴﻮﻧﺪ ﻣﺎﺑﻴﻦ ﻓﺎﺭﺳﻰ ﺯﺑﺎﻧﺎﻥ ﻣﻘﻴﻢ ﺍﺗﺎﻭﺍ ﻣﺘﻮﻟﺪ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺭﺍﺳﺘﺎ ‪ ،‬ﺑﺰﻭﺩﻯ ﺑﺨﺸﻰ ﺍﺯ ﺍﻳﻦ ﻧﺸﺮﻳﻪ ﺑﻪ ﮔﻔﺘﻪ ﻫﺎ ‪ ،‬ﺩﺭﺩﺩﻟﻬﺎ ‪،‬‬
‫ﺳﻮﺍﻻﺕ ‪ ،‬ﻧﻈﺮﺍﺕ ﻭ ﭘﻴﺎﻣﻬﺎﻯ ﺷﻤﺎ ﺍﺧﺘﺼﺎﺹ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ ‪ .‬ﺧﻮﺍﻫﺸﻤﻨﺪ ﺍﺳﺖ ﺑﺮﺍﻯ ﺍﻧﻌﻜﺎﺱ ﭘﻴﺎﻣﻬﺎﻳﺘﺎﻥ ‪ ،‬ﺑﺎ ﻣﺎ ﺑﺼﻮﺭﺕ ﭘﺴﺘﻰ ﺑﻪ ﺁﺩﺭﺱ ﺩﻓﺘﺮ ﻣﺮﻛﺰﻯ ﻭ ﻳﺎ ﺑﺼﻮﺭﺕ ﺍﻳﻤﻴﻞ ﺑﻪ ﺁﺩﺭﺱ @‪contact‬‬
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‫ﻫﺰﻳﻨﻪ ﺍﺷﺘﺮﺍﻙ‪:‬‬
‫ﻓﺮﻡ ﺍﺷﺘﺮﺍﻙ‬ ‫ﺷﺶ ﻣﺎﻫﻪ ﭘﺴﺖ ﻋﺎﺩﻯ‪$40.00‬‬
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‫ﻧﺎﻡ ﻭ ﻧﺎﻡ ﺧﺎﻧﻮﺍﺩﮔﻰ‪:‬‬

‫ﺷﻬﺮ‪:‬‬ ‫ﻧﺸﺎﻧﻰ ﻣﺤﻞ ﺳﻜﻮﻧﺖ‪:‬‬
‫ﺁﺩﺭﺱ ‪: Email‬‬ ‫ﺗﻠﻔﻦ‪:‬‬ ‫ﻛﺪﭘﺴﺘﻰ‪:‬‬

‫ﺍﻣﻀﺎ ﻣﺘﻘﺎﺿﻰ ‪:‬‬ ‫‪/‬ﺷﺶ ﻣﺎﻩ‬ ‫ﻳﻚ ﺳﺎﻟﻪ‬ ‫ﻣﺪﺕ ﺍﺷﺘﺮﺍﻙ‪:‬‬

‫ﻟﻄﻔﺎ ﺗﻮﺟﻪ ﻓﺮﻣﺎﻳﻴﺪ ﻛﻪ ﻫﺰﻳﻨﻪ ﺍﺷﺘﺮﺍﻙ ﻓﻮﻕ ﻓﻘﻂ ﺑﻪ ﻣﻨﻈﻮﺭ ﭘﻮﺷﺶ ﻫﺰﻳﻨﻪ ﭘﺴﺘﻰ ﺍﻳﻦ ﻧﺸﺮﻳﻪ ﻣﻴﺒﺎﺷﺪ‪.‬‬
‫ﭼﻨﺎﻧﭽﻪ ﻣﺎﻳﻞ ﺑﻪ ﺍﺷﺘﺮﺍﻙ ﺍﻳﻦ ﻧﺸﺮﻳﻪ ﻫﺴﺘﻴﺪ ‪ ،‬ﭘﺲ ﺍﺯ ﺗﻜﻤﻴﻞ ﻓﺮﻡ ﻓﻮﻕ ‪ ،‬ﺁﻥ ﺭﺍ ﺑﻪ ﺁﺩﺭﺱ ﺩﻓﺘﺮ ﻣﺮﻛﺰﻯ ﺍﺭﺳﺎﻝ ﻧﻤﺎﺋﻴﺪ ﻭ ﻫﻤﻜﺎﺭﺍﻥ ﻣﺎ ﺑﻪ ﻫﻨﮕﺎﻡ ﺗﺤﻮﻳﻞ ﺍﻭﻟﻴﻦ ﺷﻤﺎﺭﻩ ﺑﻪ ﺁﺩﺭﺱ ﺷﻤﺎ ‪ ،‬ﻫﺰﻳﻨﻪ‬
‫ﺍﺷﺘﺮﺍﻙ ﻓﻮﻕ ﺭﺍ ﺣﻀﻮﺭﺍ ﺩﺭﻳﺎﻓﺖ ﻣﻰ ﻧﻤﺎﻳﻨﺪ‪.‬‬
 ‫ﻣﺴﺌﻠﻪ ﺁﮔﺎﻫﻰ ﺩﺭ ﻓﻠﺴﻔﻪ ﺫﻫﻦ‬
‫ﻛﻴﺎﻥ ﺑﻬﻨﻮﺩ‬

‫ﺩﺭ ﻧﺘﻴﺠﻪ‬ ‫ﺩﺭ ﺑﺨﺶ ﭘﻴﺸﻴﻦ ﺁﮔﺎﻫﻰ ﺭﺍ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺭﻭﻳﻜﺮﺩ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﺘﻰ‪ ،‬ﻣﻄﺮﺡ‬
‫• ﺁﮔﺎﻫﻰ ﻏﻴﺮ ﻓﻴﺰﻳﻜﻰ ﺍﺳﺖ‪.‬‬ ‫ﻛﺮﺩﻩ ﻭ ﺗﺎ ﺣﺪﻭﺩﻯ ﺁﻥ ﺭﺍ ﺑﻴﺎﻥ ﻧﻤﻮﺩﻳﻢ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ ﺍﺩﺍﻣﻪ ﻣﻄﺎﻟﺐ‬
‫ﺍﻣﺎ ﻣﺴﺌﻠﻪ ﺑﻪ ﻫﻤﻴﻦ ﺟﺎ ﺧﺘﻢ ﻧﻤﻰﺷﻮﺩ‪ .‬ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﻛﺮﻳﭙﻜﻰ‪ ،‬ﺍﺯ ﺑﺮﺟﺴﺘﻪﺗﺮﻳﻦ ﻣﻨﻄﻖﺩﺍﻧﺎﻥ‬ ‫ﭘﻴﺸﻴﻦ ﺭﺍ ﺫﻛﺮ ﻣﻰﻛﻨﻴﻢ‪.‬‬
‫ﻣﺪﺭﻥ ﻭ ﻓﻴﻠﺴﻮﻑ ﺗﺤﻠﻴﻠﻰ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ‪ ،‬ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﻣﻰﺗﻮﺍﻧﺪ ﺟﻬﺎﻧﻰ ﻫﻤﺎﻧﻨﺪ ﺟﻬﺎﻥ ﺯﺍﻣﺒﻰ ﺧﻠﻖ‬ ‫ﺍﻣﺎ ﺭﻭﻳﻜﺮﺩ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﺘﻰ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺑﻪ ﺍﻳﻦ ﭘﺮﺳﺶ )ﻇﻬﻮﺭ ﺗﺠﺮﺑﻪ‬
‫ﻛﻨﺪ‪ ،‬ﭘﺲ ﺍﺯ ﺧﻠﻖ ﺟﻬﺎﻥ ﻣﺎ‪ ،‬ﺑﺎﻳﺪ ﻛﺎﺭ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻛﻪ ﺍﻃﻤﻴﻨﺎﻥ ﭘﻴﺪﺍ ﻛﻨﺪ ﻛﻪ ﺁﮔﺎﻫﻰ ﻭﺟﻮﺩ‬ ‫ﺍﺯ ﻓﺮﺍﻳﻨﺪﻯ ﻓﻴﺰﻳﻜﻰ( ﭘﺎﺳﺦ ﺩﻫﺪ‪ .‬ﭼﺮﺍ ﻛﻪ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺗﻘﺴﻴﻢ ﻣﺴﺎﺋﻞ‬ ‫ﻗﺴﻤﺖ‬
‫ﺩﺍﺭﺩ‪ .‬ﭼﺮﺍ ﻛﻪ ﺑﺎ ﺭﻭﻳﻜﺮﺩ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﺘﻰ ﺩﺭﻭﻥ ﻛﺎﺭﻛﺮﺩﻫﺎﻯ ﻓﻴﺰﻳﻜﻰ ﻭ ﻣﺎﺩﻯ ﻫﻤﻮﺍﺭﻩ ﻓﻘﺪﺍﻧﻰ ﺑﺮﺍﻯ‬ ‫ﺁﮔﺎﻫﻰ ﺑﻪ ﺩﺷﻮﺍﺭ ﻭ ﺳﺎﺩﻩ‪ ،‬ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺑﺨﺶ ﭘﻴﺸﻴﻦ ﺁﻥ ﺭﺍ ﺗﻮﺿﻴﺢ‬ ‫ﺩﻭﻡ‬
‫ﺁﮔﺎﻫﻰ ﺣﺲ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﻳﻦ ﻓﻘﺪﺍﻥ ﻣﻰﺑﺎﻳﺪ ﺑﻪ ﻧﺤﻮﻯ ﻭ ﺗﻮﺳﻂ ﻳﻚ ﻧﻈﺮﻳﻪ ﺟﺎﻳﮕﺰﻳﻦ ﭘﺮ ﺷﻮﺩ‪.‬‬ ‫ﺩﺍﺩﻳﻢ‪ ،‬ﺁﻧﭽﻪ ﺍﻳﻦ ﺭﻭﻳﻜﺮﺩ ﺑﻪ ﺁﻥ ﭘﺎﺳﺦ ﻣﻰﺩﻫﺪ ﺗﻨﻬﺎ ﻣﺴﺎﺋﻞ ﺳﺎﺩﻩ ﺧﻮﺍﻫﺪ‬
‫ﻫﺮﭼﻨﺪ ﺍﺯ ﺯﺍﻭﻳﻪ ﻳﻚ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﺖ ﻧﻴﺰ ﻣﻰﺗﻮﺍﻥ ﺗﺎ ﺣﺪﻯ ﺑﻪ ﺁﻧﭽﻪ ﻛﻪ ﺁﻣﺪ ﭘﺎﺳﺦ ﺩﺍﺩ‪ .‬ﻣﺎﺗﺮﻳﺎﻟﻴﺴﺖ‬ ‫ﺑﻮﺩ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺗﻰ ﺩﻳﮕﺮ ﺭﻭﻳﻜﺮﺩ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﺘﻰ ﺗﻨﻬﺎ ﻣﻰﺗﻮﺍﻧﺪ ﭘﺮﺳﺶﻫﺎﻯ‬
‫ﻣﻰﺗﻮﺍﻧﺪ ﺑﻴﺎﻥ ﻛﻨﺪ ﻛﻪ ﺍﺳﺎﺳﺎ ﺁﻧﭽﻪ ﻣﺎ ﺍﺯ ﺁﮔﺎﻫﻰ ﺍﻧﺘﻈﺎﺭ ﺩﺍﺭﻳﻢ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﻠﻜﻪ ﺁﮔﺎﻫﻰ ﺍﮔﺮ ﻫﻢ‬ ‫ﺳﺎﺩﻩ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺗﻘﺴﻴﻢﺑﻨﺪﻯ ﭘﺎﺳﺦ ﮔﻮﻳﺪ‪ .‬ﻣﺴﺎﺋﻞ ﺳﺎﺩﻩ ﻛﺎﺭﻛﺮﺩﻫﺎﻯ ﺷﻨﺎﺧﺘﻰ ﻭ ﺭﻓﺘﺎﺭﻯ ﺭﺍ ﻣﺪﻧﻈﺮ‬
‫ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻫﻤﻴﻦ ﻛﺎﺭﻛﺮﺩﻫﺎ ﻭ ﺭﻓﺘﺎﺭﻫﺎﻳﻰ ﺍﺳﺖ ﻛﻪ ﺑﻴﺎﻥ ﺷﺪ ﻭ ﺗﺒﻴﻴﻦ ﺁﻧﻬﺎ ﺩﺭ ﻭﺍﻗﻊ‬ ‫ﺩﺍﺭﻧﺪ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺗﺒﻴﻴﻦ ﻣﻰﻛﻨﻨﺪ‪ .‬ﻧﻘﺪ ﺑﻪ ﺍﻳﻦ ﺭﻭﻳﻜﺮﺩ ﺭﺍ ﻣﻰﺗﻮﺍﻥ ﺍﻳﻨﮕﻮﻧﻪ ﺑﻴﺎﻥ ﻧﻤﻮﺩ‪:‬‬
‫ﺗﺒﻴﻴﻦ ﺁﮔﺎﻫﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﻳﻌﻨﻰ ﺁﻧﭽﻪ ﻣﺎ ﺁﮔﺎﻫﻰ ﻓﺮﺽ ﻣﻰﻛﻨﻴﻢ‪ ،‬ﺩﺭ ﻭﺍﻗﻊ ﺍﻣﺮ ﺩﺭ ﺣﻮﺯﻩ ﻛﺎﺭﻛﺮﺩ‬ ‫• ﺗﻮﺻﻴﻒﻫﺎﻯ ﻓﻴﺰﻳﻜﻰ ﺗﻨﻬﺎ ﺳﺎﺧﺘﺎﺭ ﻭ ﻛﺎﺭﺑﺮﺩ ﺭﺍ ﺗﺒﻴﻴﻦ ﻣﻰﻛﻨﻨﺪ‬
‫ﺍﺳﺖ ﻭ ﭼﻴﺰﻯ ﺑﻴﺶ ﺍﺯ ﺁﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ .‬ﺍﻭ ﻣﻰﺗﻮﺍﻧﺪ ﺑﻴﺎﻥ ﻛﻨﺪ ﺁﻧﭽﻪ ﻣﺎ ﺁﮔﺎﻫﻰ ﻣﻰﺧﻮﺍﻧﻴﻢ ﺗﻨﻬﺎ‬ ‫• ﺗﺒﻴﻴﻦ ﺳﺎﺧﺘﺎﺭ ﻭ ﻛﺎﺭﻛﺮﺩ ﺑﺮﺍﻯ ﺗﺒﻴﻴﻦ ﺁﮔﺎﻫﻰ ﻛﻔﺎﻳﺖ ﻧﻤﻰﻛﻨﺪ‬
‫ﺭﻭﺵﻫﺎﻳﻰ ﻣﺸﺨﺺ ﺑﺮﺍﻯ ﺩﺳﺘﻴﺎﺑﻰ ﺑﻪ ﺍﻃﻼﻋﺎﺕ ﺍﺳﺖ ﻭ ﻳﺎ ﺣﺘﻰ ﮔﺮﺍﻳﺸﻰ ﻣﺸﺨﺺ ﺑﻪ ﻣﻨﻈﻮﺭ‬ ‫ﺩﺭ ﻧﺘﻴﺠﻪ‬
‫ﺍﺭﺍﺋﻪ ﮔﺰﺍﺭﺵﻫﺎﻯ ﺯﺑﺎﻧﻰ‪ .‬ﺑﺮﺍﻯ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﺖ ﭘﺲ ﺍﺯ ﺗﺒﻴﻴﻦ ﺍﻳﻦ ﺍﻣﻮ ِﺭ ﻛﺎﺭﻛﺮﺩﻯ‪ ،‬ﭼﻴﺰﻯ ﺩﺭ ﻣﻴﺎﻥ‬ ‫• ﻫﻴﭻﮔﻮﻧﻪ ﺗﻮﺻﻴﻒ ﻓﻴﺰﻳﻜﻰ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺁﮔﺎﻫﻰ ﺭﺍ ﺗﺒﻴﻴﻦ ﻛﻨﺪ ﺍﮔﺮ ﺍﻳﻦ ﺑﻴﺎﻥ ﺩﺭﺳﺖ ﺑﺎﺷﺪ‪ ،‬ﺑﻪ ﺍﻳﻦ‬
‫ﺑﺎﻗﻰ ﻧﻤﻰﻣﺎﻧﺪ ﻛﻪ ﻧﻴﺎﺯ ﺑﻪ ﺗﺒﻴﻴﻦ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺑﻪ ﺑﺎﻭﺭ ﺍﻭ ﺗﻌﺮﻳﻒ ﺍﻳﻦ ﻣﺴﺎﺋﻞ‪ ،‬ﺗﻌﺮﻳﻒ ﻫﺮ ﺁﻧﭽﻴﺰﻯ‬ ‫ﻧﺘﻴﺠﻪ ﻣﻰﺭﺳﻴﻢ ﻛﻪ ﺭﻭﻳﻜﺮﺩ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﺘﻰ ﺩﺭ ﻧﻬﺎﻳﺖ ﻣﻰﺗﻮﺍﻧﺪ ﻣﺴﺎﺋﻞ ﺳﺎﺩﻩ ﺭﺍ ﭘﺎﺳﺦ ﮔﻮﻳﺪ‪ ،‬ﺍﻣﺎ ﺍﺯ‬
‫ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻣﺤﺪﻭﺩﻩ ﺁﮔﺎﻫﻰ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﻭ ﭼﻴﺰ ﺑﻴﺸﺘﺮﻯ ﺭﺍ ﻧﻤﻰﺗﻮﺍﻥ ﻣﻮﺭﺩ ﺗﺒﻴﻴﻦ ﻗﺮﺍﺭ ﺩﺍﺩ‪.‬‬ ‫ﭘﺎﺳﺦ ﮔﻔﺘﻦ ﺑﻪ ﻣﺴﺌﻠﻪ ﺩﺷﻮﺍﺭ ﻋﺎﺟﺰ ﺑﻤﺎﻧﺪ‪ .‬ﺍﻣﺎ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺩﺳﺘﻜﻢ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺭﻭﻳﻜﺮﺩ‬
‫ﺍﻣﺎ ﺁﻧﭽﻪ ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﻣﻬﻢ ﺍﺳﺖ ﺍﺧﺘﻼﻓﺎﺕ ﺩﺭ ﻣﻮﺭﺩ ﻭﺍژﻩﻫﺎ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﻫﺮ ﺩﻭ ﮔﺮﻭﻩ ﻣﻮﺍﻓﻖ‬ ‫ﺑﻪ ﻣﺴﺎﺋﻞ ﺳﺎﺩﻩ ﻛﻪ ﺣﻮﺯﻩ ﻛﺎﺭﻛﺮﺩ ﻭ ﺳﺎﺧﺘﺎﺭ ﺑﻮﺩﻩﺍﻧﺪ‪ ،‬ﭘﺎﺳﺦ ﮔﻔﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻫﺴﺘﻨﺪ ﻛﻪ ﺑﻪ ﻫﺮ ﺻﻮﺭﺕ ﻣﺎ ﺍﺯ ﺍﻳﻦ ﻛﺎﺭﻛﺮﺩﻫﺎ ﻭ ﺍﺯ ﺍﻳﻦ ﺭﻓﺘﺎﺭﻫﺎ ﺑﻪ ﻧﻮﻋﻰ ﺁﮔﺎﻫﻰ ﺩﺍﺭﻳﻢ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ‬ ‫ﺍﻣﺎ ﺑﺮﺍﻯ ﭘﺎﺳﺦ ﮔﻔﺘﻦ ﺑﻪ ﻣﺴﺌﻠﻪﻯ ﺩﺷﻮﺍﺭ‪ ،‬ﻳﻬﻌﻨﻰ ﻇﻬﻮﺭ ﺗﺠﺮﺑﻪ‪ ،‬ﺑﻪ ﻣﺜﺎﺑﻪ ﻓﻌﻠﻰ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺍﻭﻝ‬
‫ﻣﻰﺗﻮﺍﻥ ﺗﻤﺎﻳﺰﻯ ﻗﺎﺋﻞ ﺷﺪ ﻣﻴﺎﻥ ﺁﻥ ﺭﻓﺘﺎﺭ ﻭ ﺁﮔﺎﻫﻰ ﺑﻪ ﺁﻥ ﺭﻓﺘﺎﺭ‪.‬‬ ‫ﺷﺨﺺ ﺩﺭ ﺁﮔﺎﻫﻰ‪ ،‬ﻧﻴﺎﺯﻣﻨﺪ ﭼﻴﺰﻯ ﻫﺴﺘﻴﻢ ﻛﻪ ﺩﺭﻭﻥ ﻫﻤﻴﻦ ﺳﺎﺧﺘﺎﺭ ﻓﻴﺰﻳﻜﻰ ﻧﻴﺴﺖ ﻭ ﻧﻤﻰﺗﻮﺍﻥ ﺩﺭ‬
‫ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎ ﻛﻪ ﺍﮔﺮ ﭼﻪ ﻣﺎ ﺍﺯ ﺍﻣﻮﺭ ﻏﻴﺮ ﻛﺎﺭﻛﺮﺩﻯ ﺁﮔﺎﻩ ﻧﻴﺴﺘﻴﻢ‪ ،‬ﻭ ﻫﺮ ﺁﻧﭽﻪ ﻧﺴﺒﺖ ﺑﻪ ﺁﻧﻬﺎ ﺁﮔﺎﻩ‬ ‫ﻫﻤﺎﻥ ﺳﺎﺧﺘﺎﺭ ﺁﻥ ﺭﺍ ﺳﺮﺍﻍ ﮔﺮﻓﺖ‪ .‬ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﻢ ﺑﺎﻃﻞ ﺍﺳﺖ‪ .‬ﻭ ﺑﻨﺎﺑﺮﺍﻳﻦ‪ ،‬ﺍﻣﺮ ﻃﺒﻴﻌﻰ )ﺑﻪ‬
‫ﻣﻰﺑﺎﺷﻴﻢ ﻧﻮﻋﻰ ﺍﺯ ﻛﺎﺭﻛﺮﺩ ﻭ ﺭﻓﺘﺎﺭ ﺭﺍ ﺩﺭ ﻣﺎ ﺑﺮ ﻋﻬﺪﻩ ﺩﺍﺭﺩ‪ ،‬ﺍﻣﺎ ﺍﻳﻦ ﺍﻣﺮ ﺩﻟﻴﻞ ﻧﻤﻰﺷﻮﺩ ﻛﻪ ﺧﻮﺩ ﺁﻥ‬ ‫ﺍﻳﻦ ﻣﻌﻨﺎ ﻛﻪ ﺁﮔﺎﻫﻰ ﻧﻴﺰ ﺍﻣﺮﻯ ﺩﺭﻭﻥ ﻃﺒﻴﻌﺖ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺻﺮﻓﺎ ﺩﺭ ﻣﺎﺩﻩ ﻭ ﺳﺎﺯﻭﻛﺎﺭ ﻣﺎﺩﻯ ﻧﻤﻰﺗﻮﺍﻥ‬
‫ﻛﺎﺭﻛﺮﺩ ﻭ ﺁﮔﺎﻫﻰ ﺑﻪ ﺁﻥ ﺭﺍ ﻳﻚ ﺍﻣﺮ ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻳﻢ‪ .‬ﻧﻜﺘﻪﺍﻯ ﻛﻪ ﺑﻴﺎﻥ ﺷﺪ ﺩﺍﺭﺍﻯ ﺍﻫﻤﻴﺖ ﺑﺴﻴﺎﺭﻯ‬ ‫ﺑﻪ ﺁ« ﺗﻮﺟﻪ ﻧﻤﻮﺩ( ﺑﻴﺶ ﺍﺯ ﺟﻬﺎﻥ ﻓﻴﺰﻳﻜﻰ ﺍﺳﺖ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺗﻰ ﺩﻳﮕﺮ ﺩﺭ ﻃﺒﻴﻌﺖ ﻛﻪ ﺁﮔﺎﻫﻰ ﻧﻴﺰ‬
‫ﺍﺳﺖ‪ .‬ﭼﺮﺍ ﻛﻪ ﻣﻴﺎﻥ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﺖ ﻭ ﻏﻴﺮ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﺖ ﺩﺭ ﻳﻚ ﺳﺨﻦ ﺍﺗﻔﺎﻕ ﻧﻈﮋﺭ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ‬ ‫ﺩﺭ ﺁﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﭼﻴﺰﻯ ﻫﺴﺖ ﻛﻪ ﺍﺯ ﺻﺮﻑ ﺟﻬﺎﻥ ﻓﻴﺰﻳﻜﻰ ﻭ ﻗﺎﻭﻥﻣﻨﺪﻯﻫﺎﻯ ﺁﻥ‪ ،‬ﻋﻨﺼﺮﻯ‬
‫ﺁﻥ ﺍﻳﻨﻜﻪ ﺁﻧﭽﻪ ﺍﺯ ﺁﻥ ﺁﮔﺎﻩ ﻫﺴﺘﻴﻢ‪ ،‬ﺍﻣﺮﻯ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻧﻮﻋﻰ ﺩﺍﺭﺍﻯ ﻛﺎﺭﻛﺮﺩ ﺍﺳﺖ ﻭ ﺩﺳﺘﻜﻢ ﺩﺭ‬ ‫ﺑﻴﺸﺘﺮ ﺩﺍﺭﺩ‪ .‬ﺑﺮﺍﻯ ﺍﻳﻦ ﻣﻨﻈﻮﺭ ﻣﻰﺗﻮﺍﻥ ﺑﺎﺯ ﻫﻢ ﻣﺜﺎﻝ ﺯﺍﻣﺒﻰﻫﺎ ﺭﺍ ﻣﻄﺮﺡ ﻛﺮﺩ ﻛﻪ ﺑﻨﺎﺑﺮ ﺁﻥ ﻣﻰﺗﻮﺍﻥ‬
‫ﺣﻮﺯﻩ ﺭﻓﺘﺎﺭ ﻣﻰﮔﻨﺠﺪ‪ .‬ﺍﻣﺎ ﺑﺮﺍﻯ ﺍﻳﻦ ﺩﺳﺘﻪ ﺍﺯ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﺖﻫﺎ ﺁﮔﺎﻫﻰ‪ ،‬ﺑﻪ ﻣﻌﻨﻰ ﺧﻮﺩ ﺍﻳﻦ ﻛﺎﺭﻛﺮﺩﻫﺎ‬ ‫ﻣﻮﺟﻮﺩﻯ ﺗﺼﻮﺭ ﺭﺍ ﻛﺮﺩ ﻛﻪ ﺣﺘﻰ ﺳﻠﻮﻝ ﺑﻪ ﺳﻠﻮﻝ ﺷﺒﻴﻪ ﺁﺩﻣﻰ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺩﺍﺭﺍﻯ ﺁﮔﺎﻫﻰ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ‬
‫ﻣﻰﺑﺎﺷﺪ‪.‬‬ ‫ﺗﺠﺮﺑﻪ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﺁﻧﺼﻮﺭﺕ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺭﻭﻳﻜﺮﺩ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﺘﻰ ﻣﻰﺗﻮﺍﻥ ﻛﺎﺭﻛﺮﺩ ﻭ ﺳﺎﺧﺘﺎﺭ ﺭﺍ ﺗﺒﻴﻴﻦ‬
‫ﺑﻪ ﻋﺒﺎﺭﺗﻰ ﺍﮔﺮ ﭼﻪ ﻛﺎﺭﻛﺮﺩﻫﺎ ﺍﻣﻮﺭﻯ ﺣﻘﻴﻘﻰ ﻫﺴﺘﻨﺪ‪ ،‬ﺍﻣﺎ ﺁﮔﺎﻫﻰ ﻧﺴﺒﺖ ﺑﻪ ﺁﻥ ﺍﻣﻮﺭ ﻧﻴﺰ ﺍﻣﻮﺭﻯ‬ ‫ﻛﺮﺩ‪ ،‬ﺍﻣﺎ ﺍﻳﻦ ﺍﻣﺮ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺁﮔﺎﻫﻰ ﺭﺍ ﻣﻮﺭﺩ ﺑﺮﺭﺳﻰ ﻗﺮﺍﺭ ﺩﻫﺪ‪ .‬ﭼﺮﺍ ﻛﻪ ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺑﻴﺎﻥ ﻛﺮﺩﻳﺪﻡ‬
‫ﺩﺭﻭﻥ ﺑﺮﺭﺳﻰ ﺍﻳﻦ ﻛﺎﺭﻛﺮﺩﻫﺎ ﻭﺟﻮﺩ‬ ‫ِ‬ ‫ﺣﻘﻴﻘﻰ ﺍﺳﺖ ﻭ ﻧﻤﻰﺗﻮﺍﻥ ﺍﺯ ﺁﻥ ﺻﺮﻑ ﻧﻈﺮ ﻛﺮﺩ‪ .‬ﭼﺮﺍ ﻛﻪ ﺩﺭ‬ ‫ﺩﺭ ﺁﮔﺎﻫﻰ ﭼﻴﺰﻯ ﻧﻬﻔﺘﻪ ﺍﺳﺖ ﺑﺎ ﻋﻨﻮﺍﻥ ﺗﺠﺮﺑﻪ‪ ،‬ﻛﻪ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﻣﻘﺎﻡ ﺍﻭﻝ ﺷﺨﺺ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﻭ‬
‫ﺩﺍﺭﺩ‪ .‬ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻫﻤﺎﻧﮕﻮﻧﻪ ﻛﻪ ﻛﺎﺭﻛﺮﺩﻫﺎﻯ ﺁﮔﺎﻫﻰ ﻣﻰﺑﺎﻳﺪ ﺗﺒﻴﻴﻦ ﺷﻮﻧﺪ‪ ،‬ﺍﻳﻦ ﺍﻣ ِﺮ ﺍﺿﺎﻓﻪ ﻧﻴﺰ ﻛﻪ‬ ‫ﻫﻤﻴﻦ ﺍﻣﺮ ﺁﮔﺎﻫﻰ ﺭﺍ ﺑﻪ ﻣﺴﺌﻠﻪﺍﻯ ﺩﺷﻮﺍﺭ ﺗﺒﺪﻳﻞ ﻣﻰﻛﻨﺪ‪ .‬ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﺭﻭﻳﻜﺮﺩ‪ ،‬ﺗﻨﻬﺎ ﻧﺘﻴﺠﻪﺍﻯ‬
‫ﺻﺮﻓﺎ ﺩﺭﻭﻥ ﺁﻥ ﻛﺎﺭﻛﺮﺩﻫﺎ ﻗﺮﺍﺭ ﻧﺪﺍﺭﺩ‪ ،‬ﻧﻴﺎﺯﻣﻨﺪ ﺗﺒﻴﻴﻦ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﺭﺍ ﻣﻰﺗﻮﺍﻥ ﺑﻪ ﻋﻨﻮﺍﻥ "ﺍﻣﺮ‬ ‫ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﺑﺎﻗﻰ ﻣﻰﻣﺎﻧﺪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺁﮔﺎﻫﻰ‪ ،‬ﻛﻪ ﺗﺠﺮﺑﻪ ﺑﻪ ﻣﻌﻨﺎﻳﻰ ﻣﻄﺮﺡ ﺷﺪﻩ ﺍﺯ ﺁﻥ‬
‫ﺍﺿﺎﻓﻪ" ﻧﺎﻡ ﻧﻬﺎﺩ‪ ،‬ﻛﻪ ﺩﺭ ﻭﺍﻗﻊ ﺑﺮ ﻛﺎﺭﻛﺮﺩﻫﺎﻳﻰ ﻛﻪ ﻣﻴﺎﻥ ﻣﺎ ﻭ ﺯﺍﻣﺒﻰﻫﺎ ﻣﻰﺗﻮﺍﻧﺪ ﺗﺸﺎﺑﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪،‬‬ ‫ﺑﻴﺮﻭﻥ ﻣﻰﺁﻳﺪ‪ ،‬ﺧﺼﻮﺻﻴﺘﻰ ﻏﻴﺮ ﻓﻴﺰﻳﻜﻰ ﺩﺍﺭﺩ ﻭ ﻧﻤﻰﺗﻮﺍﻥ ﺁﻧﺮﺍ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﻢ ﺍﺛﺒﺎﺕ ﻛﺮﺩ‪.‬‬
‫ﺍﺿﺎﻓﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻧﺴﺎﻥ ﺩﺭ ﺗﻤﺎﻡ ﺭﻭﻳﻜﺮﺩﻫﺎﻯ ﺫﻫﻨﻰ ﻭ ﮔﺮﺍﻳﺶﻫﺎﻯ ﺁﻥ‪ ،‬ﺑﺎ ﻧﻮﻋﻰ ﺍﺯ ﻛﺎﺭﻛﺮﺩ ﻭ‬ ‫ﺍﻳﻦ ﺍﺳﺘﺪﻻﻝ ﺭﺍ ﻣﻰﺗﻮﺍﻥ ﺑﻪ ﺍﻳﻦ ﺷﻜﻞ ﻣﻄﺮﺡ ﻛﺮﺩ‪:‬‬
‫ﺩﺭ ﻧﺘﻴﺠﻪ ﺷﺎﻳﺪ ﺑﺘﻮﺍﻥ ﮔﻔﺖ ﺭﻓﺘﺎﺭ‪ ،‬ﻣﻮﺍﺟﻪ ﺍﺳﺖ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺗﻰ ﺷﺎﻳﺪ ﻧﺘﻮﺍﻥ ﭼﻴﺰﻯ ﺩﺭ ﺫﻫﻦ ﺍﻧﺴﺎﻥ ﺑﻪ‬ ‫• ﺍﻳﻦ ﺍﻣﺮ ﻛﻪ ﺯﺍﻣﺒﻰﻫﺎ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ ﻗﺎﺑﻞ ﺗﺼﻮﺭ ﺍﺳﺖ‬
‫ﻋﻨﻮﺍﻥ ﺍﻣﺮﻯ ﻏﻴﺮ ﻛﺎﺭﻛﺮﺩﻯ ﺳﺮﺍﻍ ﮔﺮﻓﺖ‪ .‬ﺍﻣﺎ ﺍﺯ ﺍﻳﻦ ﺍﻣﺮ ﻧﺘﻴﺠﻪ ﻧﻤﻰﺷﻮﺩ ﻛﻪ ﻫﺮ ﺁﻧﭽﻪ ﺩﺭ ﺫﻫﻦ‬ ‫• ﺍﮔﺮ ﻭﺟﻮﺩ ﺯﺍﻣﺒﻰﻫﺎ ﻗﺎﺑﻞ ﺗﺼﻮﺭ ﺑﺎﺷﺪ‪ ،‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﺑﻪ ﻧﺤﻮ ﻣﺘﺎﻓﻴﺰﻳﻜﻰ ﻧﻴﺰ ﻭﺟﻮﺩ ﺁﻧﻬﺎ ﻣﻤﻜﻦ ﺍﺳﺖ‬
‫• ﺍﮔﺮ ﻭﺟﻮﺩ ﺯﺍﻣﺒﻰﻫﺎ ﺑﻪ ﻧﺤﻮ ﻣﺘﺎﻓﻴﺰﻳﻜﻰ ﻣﻤﻜﻦ ﺑﺎﺷﺪ‪ ،‬ﭘﺲ ﺍﮔﺎﻫﻰ ﻏﻴﺮ ﻓﻴﺰﻳﻜﻰ ﺍﺳﺖ‬
 ‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ "ﺻﺮﻓﺎ" ﻛﺮﺍﻛﺮﺩﻯ ﺍﺳﺖ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺁﮔﺎﻫﻰ ﻧﻴﺰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ .‬ﺑﻪ ﺩﻳﮕﺮ ﺳﺨﻦ ﻧﻤﻰﺗﻮﺍﻥ‬
‫ﺗﻮﺟﻪ ﺑﻪ ﻭﻳﮋﮔﻰﻫﺎﻯ ﺍﺭﺛﻰ‪ ،‬ﻛﺎﺭﻛﺮﺩﻫﺎﻯ ﻣﺸﺨﺼﻰ ﺩﺍﺭﻧﺪ‪ ،‬ﻭ ﺩﺭ ﻣﻮﺭﺩ ﺁﻥ ﻧﻴﺰ ﺗﻨﻬﺎ ﺑﺎﻳﺪ ﺗﺒﻴﻴﻦ ﻛﻨﻴﻢ‬ ‫ﻣﻴﺎﻥ ﻛﺎﺭﻛﺮﺩ ﻭ ﺁﮔﺎﻫﻰ ﺍﺯ ﺍﻳﻦ ﻛﺎﺭﻛﺮﺩ ﺧﻠﻂ ﻛﺮﺩ ﻭ ﺍﻳﻦ ﺩﻭ ﺭﺍ ﻳﻜﻰ ﮔﺮﻓﺖ‪ ،‬ﺑﻠﻜﻪ ﺁﮔﺎﻫﻰ ﺍﺯ ﻳﻚ ﺍﻣﺮ‬
‫ﻛﻪ ﭼﺮﺍ ﻳﻚ ﺟﻮﻫﺮ ﻭ ﻣﻮﺟﻮﺩ ﻣﺸﺨﺺ ﺩﺍﺭﺍﻯ ﺭﻓﺘﺎﺭ ﻭ ﺳﺎﺧﺘﺎﺭ ﻋﻴﻨﻰ ﻣﺸﺨﺼﻰ ﺍﺳﺖ‪ .‬ﻣﻰﺗﻮﺍﻥ ﺑﺎ‬ ‫ﻫﻤﻮﺍﺭﻩ ﺑﺎ ﺧﻮﺩ ﺁﻥ ﺍﻣﺮ ﺩﺍﺭﺍﻯ ﺗﻤﺎﻳﺰ ﺍﺳﺖ‪.‬‬
‫ﺗﻮﺳﻞ ﺑﻪ ﺍﻳﻦ ﺍﻣﺮ ﻛﻪ ﻫﺮ ﺳﻴﺴﺘﻤﻰ ﺳﺎﺧﺘﺎﺭ ﻭ ﻛﺎﺭﻛﺮﺩ ﻣﻨﺎﺳﺐ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭﺩ‪ ،‬ﻫﻤﻪ ﺣﻘﺎﻳﻖ‬ ‫ﺍﻳﻦ ﺭﻭﻳﻜﺮﺩ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﺘﻰ ﺑﺮ ﺍﻳﻦ ﺑﻨﻴﺎﺩ ﻧﻈﺮﻯ ﺍﺳﺘﻮﺍﺭ ﻛﺮﺩ ﻛﻪ ﮔﺴﺴﺘﻰ ﻣﻴﺎﻥ ﺣﻮﺯﻩﻫﺎﻯ ﻓﻴﺰﻳﻜﻰ‬
‫ﺩﺭ ﻣﻮﺭﺩ ﺁﺏ ﻭ ژﻥ ﺭﺍ ﺍﺳﺘﻨﺘﺎﺝ ﻛﺮﺩ‪.‬‬ ‫ﻭ ﭘﺪﻳﺪﺍﺭﻯ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺭﺍﺳﺘﺎ ﺩﺭ ﻧﻬﺎﻳﺖ ﭘﺮﺳﺶ ﺍﺳﺎﺳﻰ ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ ﺍﻳﻦ ﺍﺳﺖ‪ :‬ﺁﻳﺎ ﻣﻰﺗﻮﺍﻥ‬
‫ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﻣﺸﺎﻫﺪﻩ ﻣﻰﻛﻨﻴﻢ ﻛﻪ ﺍﻳﻦ ﺭﻭﻳﻜﺮﺩ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﺘﻰ ﻧﻴﺰ ﺑﺮ ﺧﻼﻑ ﺟﺬﺍﺑﻴﺘﻰ ﻛﻪ ﺩﺍﺭﺩ‪ ،‬ﻣﺎ ﺭﺍ‬ ‫ﺍﺳﺘﺪﻻﻟﻰ ﺑﻨﻴﺎﺩﻳﻦ ﻳﺎﻓﺖ ﻛﻪ ﺑﻨﺎ ﺑﺮ ﺁﻥ ﺗﺒﻴﻴﻦ ﻛﺎﺭﻛﺮﺩﻫﺎﻯ ﺫﻫﻦ‪ ،‬ﺗﺒﻴﻴﻦ ﻫﻤﻪ ﺫﻫﻦ ﻭ ﻳﺎ ﻫﻤﻪ‬
‫ﺩﺭ ﺩﺍﻡ ﻫﻤﺎﻥ ﺭﻭﻳﻜﺮﺩ ﭘﻴﺸﻴﻦ ﻗﺮﺍﺭ ﻣﻰﺩﻫﺪ‪:‬‬ ‫ﺁﮔﺎﻫﻰ ﺑﺎﺷﺪ؟‬
‫ﺁﮔﺎﻫﻰ ﺭﺍ ﺗﻨﻬﺎ ﻣﻰﺗﻮﺍﻥ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﻛﺎﺭﻛﺮﺩﻫﺎ ﻭ ﺭﻓﺘﺎﺭﻫﺎﻯ ﺫﻫﻦ ﻣﻮﺭﺩ ﺑﺮﺭﺳﻰ ﻗﺮﺍﺭ ﺩﺍﺩ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ‬ ‫ﺍﻣﺎ ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ ﺑﺎﺯ ﻫﻢ ﻣﻰﺗﻮﺍﻥ ﺍﺯ ﺭﻭﻳﻜﺮﺩﻯ ﺩﻳﮕﺮ ﺩﺭ ﺣﻮﺯﻩ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﻢ ﺩﻓﺎﻉ ﻛﺮﺩ ﻛﻪ ﺑﻨﺎﺑﺮ ﺁﻥ‪،‬‬
‫ﺑﻪ ﻧﻈﺮ ﻣﻰﺭﺷﺪ ﭼﻴﺰﻯ ﻣﻨﺤﺼﺮ ﺑﻪ ﻓﺮﺩ ﺩﺭ ﻣﻮﺭﺩ ﺁﮔﺎﻫﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﻧﻤﻰﺗﻮﺍﻥ ﺁﻥ ﺭﺍ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ‬ ‫ﮔﺴﺴﺘﻰ ﻣﻌﺮﻓﺖﺷﻨﺎﺧﺘﻰ ﻣﻴﺎﻥ ﺣﻮﺯﻩ ﻓﻴﺰﻳﻜﻰ ﻭ ﭘﺪﻳﺪﺍﺭﻯ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺍﮔﺮﭼﻪ ﺑﻪ ﻟﺤﺎﺽ‬
‫ﺍﻳﻦ ﺭﻭﻳﻜﺮﺩ ﻭ ﺍﺯ ﺍﻳﻦ ﺯﺍﻭﻳﻪ ﺗﺒﻴﻴﻦ ﻛﺮﺩ‪.‬‬ ‫ﻭﺟﻮﺩﺷﻨﺎﺧﺘﻰ ﮔﺴﺴﺘﻰ ﺩﺭ ﻣﻴﺎﻥ ﻧﻴﺴﺖ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﺭﻭﻳﻜﺮﺩ‪ ،‬ﺯﺍﻣﺒﻰﻫﺎ ﻭ ﻫﺮ ﺁﻧﭽﻪ ﺷﺒﻴﻪ ﺁﻧﻬﺎﺳﺖ‪،‬‬
‫ﺩﺭ ﻧﻮﺷﺘﻪ ﺑﻌﺪﻯ ﺍﻳﻦ ﺍﺳﺘﺪﻻﻻﺕ ﻭ ﺑﺮﺭﺳﻰ ﺁﻧﻬﺎ ﺭﺍ ﺍﺩﺍﻣﻪ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺩ‪.‬‬ ‫ﺍﮔﺮﭼﻪ ﻗﺎﺑﻞ ﺗﺼﻮﺭ ﻫﺴﺘﻨﺪ‪ ،‬ﺍﻣﺎ ﺑﻪ ﻟﺤﺎﻅ ﻣﺘﺎﻓﻴﺰﻳﻜﻰ ﻣﻤﻜﻦ ﻧﻴﺴﺘﻨﺪ‪ .‬ﻧﺘﻴﺠﻪﺍﻯ ﻛﻪ ﺩﺭ ﺣﻮﺯﻩ ﺑﻴﺮﻭﻥ‬
‫ﻣﻰﺁﻳﺪ‪ ،‬ﭼﻨﻴﻦ ﺍﺳﺖ ﻛﻪ ﺍﮔﺮ ﭼﻪ ﺗﻔﺎﻭﺗﻰ ﻣﻴﺎﻥ ﻣﺴﺎﺋﻞ ﺳﺎﺩﻩ ﻭ ﺩﺷﻮﺍﺭ ﺁﮔﺎﻫﻰ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ‪ ،‬ﻭﻟﻰ‬
‫« ﺍﺩﺍﻣﻪ ﺩﺭ ﺷﻤﺎﺭﻩ ﺍﻳﻨﺪﻩ ﺳﻴﻤﺮﻍ‬ ‫ﺍﻳﻦ ﺍﻣﺮ ﻭﺍﺭﺩ ﺣﻮﺯﻩ ﺍﻧﺘﻮﻟﻮژﻳﻜﺎﻝ ﻧﻤﻰﺷﻮﺩ‪ .‬ﺑﺎﺭﺯﺗﺮﻳﻦ ﺻﻮﺭﺕ ﺍﺯ ﺍﻳﻦ ﺭﻭﻳﻜﺮﺩ ﺑﻪ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﻢ ﭼﻨﻴﻦ‬
‫ﺍﺳﺖ ﻛﻪ‪ ،‬ﺣﺎﻻﺕ ﭘﺪﻳﺪﺍﺭﻯ ﻣﻰﺗﻮﺍﻧﻨﺪ ﺑﺎ ﺣﺎﻟﺘﻬﺎﻯ ﻛﺎﺭﻛﺮﺩﻯ ﻭ ﻓﻴﺰﻳﻜﻰ ﻣﺸﺨﺺ ﺍﻳﻨﻬﻤﺎﻥ ﺷﻮﻧﺪ‪.‬‬
‫ﺍﻳﻦ ﺍﻣﺮ ﺭﺍ ﻣﻰﺗﻮﺍﻥ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺟﻬﺎﻥ ﻣﻮﺍﺯﻯ ﺑﺼﻮﺭﺗﻰ ﻛﻪ ﻫﻴﻼﺭﻯ ﭘﺘﻨﺎﻡ ﻣﻄﺮﺡ ﻣﻰﻛﻨﺪ‪ ،‬ﺑﻬﺘﺮ‬
‫ﻛﻮﭼﻮﻟﻮ‪ ،‬ﻭﻗﺘﻰ ﺑﺰﺭگ ﺷﺪﻯ ﻣﻰ ﺧﻮﺍﻫﻰ ﭼﻜﺎﺭﻩ ﺷﻮﻯ؟‬ ‫ﻓﻬﻤﻴﺪ‪ .‬ﺩﺭ ﺟﻬﺎﻥ ﻣﺎ‪ ،‬ﻧﻮﻋﻰ ﺍﺯ ﺍﻳﻨﻬﻤﺎﻧﻰ ﺩﺭ ﻛﺎﺭ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻯ ﻣﺜﺎﻝ ﻣﻴﺎﻥ ﺁﺏ ﻭ ‪ H2O‬ﻭ ﻳﺎ ژﻥ ﻭ‬
‫‪ .DNA‬ﺍﻣﺎ ﺍﻳﻦ ﺍﻳﻨﻬﻤﺎﻧﻰﻫﺎ‪ ،‬ﻧﻪ ﺑﺎ ﺗﺤﻠﻴﻞﻫﺎﻯ ﻣﻔﻬﻮﻣﻰ‪ ،‬ﺑﻠﻜﻪ ﺗﻮﺳﻂ ﺑﺮﺭﺳﻰ ﺗﺠﺮﺑﻰ ﺑﺪﺳﺖ‬
‫ﺍﻭ ﺑﻨﺎ ﻧﺒﻮﺩ ﺑﺪﺍﻧﺪ ﻛﻪ ﻣﺮﺯ ﭼﻴﺴﺖ‪ .‬ﺍﻭ ﻧﺒﺎﻳﺪ ﻣﻰ ﺷﻨﻴﺪ ﻛﻪ ﺟﻨﮓ ﺍﺳﺖ‪ .‬ﻗﺮﺍﺭ ﻧﺒﻮﺩ ﻛﻪ‬ ‫ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺁﻧﭽﻪ ﻛﺎﻧﺖ ﺩﺭ ﺍﻳﻦ ﺑﺎﺏ ﮔﻔﺘﻪ ﺍﺳﺖ ﻭ ﺩﺭ ﺑﺨﺶ ﺑﻌﺪﻯ ﻣﻘﺎﻟﻪ ﺑﻪ‬
‫ﺧﺎﻧﻪ ﺍﺵ ﻧﺎﺑﻮﺩ ﺷﻮﺩ‪ .‬ﭘﺪﺭﺵ ﺗﻔﻨﮓ ﺩﺭ ﺩﺳﺖ ﺑﮕﻴﺮﺩ ﻭ ﭘﺪﺭﻫﺎﻯ ﺩﻳﮕﺮ ﺭﺍ ﻧﺸﺎﻧﻪ ﺭﻭﺩ‪.‬‬ ‫ﺁﻥ ﺍﺷﺎﺭﻩ ﺧﻮﺍﻫﻴﻢ ﻛﺮﺩ‪ ،‬ﺩﺍﺭﺍﻯ ﺿﺮﻭﺭﺕ ﻭ ﻛﻠﻴﺖ ﻧﻴﺴﺖ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺗﻰ ﺩﻳﮕﺮ ﻫﺮ ﻗﺪﺭ ﺗﻼﺵ ﻛﻨﻴﻢ‪ ،‬ﺑﺎ‬
‫ﺍﻭ ﻧﺒﺎﻳﺪ ﺩﺷﻤﻨﻰ ﺭﺍ ﻣﻰ ﺩﻳﺪ‪ .‬ﻧﺒﺎﻳﺪ ﺧﺸﻮﻧﺖ ﺭﺍ ﻣﻰ ﺷﻨﺎﺧﺖ‪ ،‬ﻧﺒﺎﻳﺪ ﻣﻰ ﮔﺬﺍﺷﺘﻴﻢ ‪ ،‬ﻧﺒﺎﻳﺪ‬ ‫ﺻﺮﻑ ﺗﺤﻠﻴﻞ ﺁﺏ‪ ،‬ﺑﻪ ﻓﺮﻣﻮﻝ ﺁﻥ ﻧﻤﻰﺭﺳﻴﻢ ﻭ ﺍﻳﻦ ﺩﺭ ﺗﻌﺮﻳﻒ ﺁﻥ ﻧﻴﺴﺖ‪ .‬ﺑﻪ ﺍﻳﻦ ﺩﻟﻴﻞ ﺳﺎﺩﻩ ﻛﻪ‬
‫ﺑﺰﺭگ ﻣﻰ ﺷﺪﻳﻢ‪.‬‬ ‫ﻣﻰ ﺗﻮﺍﻥ ﺁﺏ ﺭﺍ ﺗﺼﻮﺭ ﻛﺮﺩ‪ ،‬ﻭﻟﻰ ﺩﺍﺭﺍﻯ ﻓﺮﻣﻮﻟﻰ ﺩﻳﮕﺮ‪ .‬ﺑﻨﺎﺑﺮ ﺍﻳﻦ ﻣﻔﻬﻮﻡ ﺁﺏ ﺍﺯ ﻣﻔﻬﻮﻡ ‪H2O‬‬
‫ﭼﺮﺍ ﺑﺰﺭگ ﺷﺪﻳﻢ؟ ﻗﺮﺍﺭﻣﺎﻥ ﭼﻪ ﺑﻮﺩ؟ ﭼﻄﻮﺭ ﻣﻰ ﺧﻮﺍﺳﺘﻴﻢ ﺍﺯ ﻭﺟﻮﺩﻣﺎﻥ ﭼﻴﺰﻯ ﺑﻪ‬ ‫ﻣﺘﻤﺎﻳﺰ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﻫﺮ ﺩﻭ ﺩﺭ ﺟﻬﺎﻥ ﻃﺒﻴﻌﻰ ﻭ ﻓﻴﺰﻳﻜﻰ ﺑﻪ ﭼﻴﺰ ﻭﺍﺣﺪﻯ ﺍﺭﺟﺎﻉ ﺩﺍﺭﻧﺪ‪.‬‬
‫ﺟﻬﺎﻥ ﺑﻴﺎﻓﺰﺍﻳﻴﻢ؟ ﺑﺮﺍﻯ ﺗﻐﻴﻴﺮ ﺟﻬﺎﻥ ﭼﻪ ﺁﺭﻣﺎﻧﻰ ﺩﺍﺷﺘﻴﻢ؟ ﻣﻌﻠﻢ ﺷﻮﻳﻢ ﻳﺎ ﭘﺰﺷﻚ؟‬ ‫ﺑﻪ ﺩﻳﮕﺮ ﺳﺨﻦ ﺗﻨﻬﺎ ﺑﺤﺚ ﺑﺮ ﺳﺮ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺟﻬﺎﻥ ﻣﻮﺟﻮﺩ‪ ،‬ﺍﻳﻦ ﺩﻭ ﺩﺭ ﻳﻚ ﺍﻣﺮ ﺟﺎﻯ‬
‫ﻣﺨﺘﺮﻉ ﻳﺎ ﺧﺒﺮﻧﮕﺎﺭ؟ ﻫﻤﻴﻨﻬﺎ ﺑﻮﺩ ﻧﻪ؟‪ .‬ﺣﺎﻻ ﻛﻪ ﻣﻌﻠﻢ ﻫﺴﺘﻴﻢ ﻭ ﭘﺰﺷﻚ ﻭ ﻣﺨﺘﺮﻉ ﻭ‬ ‫ﮔﺮﻓﺘﻪﺍﻧﺪ ﻭ ﺑﺮﺍﻯ ﺑﻴﺎﻥ ﺑﻬﺘﺮ‪ ،‬ﻫﺮ ﺩﻭ ﺍﺯ ﻳﻚ ﺍﺭﺟﺎﻉ ﺑﺪﺳﺖ ﻣﻰ ﺍﻳﻨﺪ‪ .‬ﺩﺭ ﻭﺍﻗﻊ ﻣﻰﺗﻮﺍﻥ ﺗﺼﻮﺭ ﻛﺮﺩ ﻛﻪ‬
‫ﺧﺒﺮﻧﮕﺎﺭ‪ .‬ﭼﻪ ﻛﺮﺩﻩ ﺍﻳﻢ؟ ﻣﻌﻠﻢ ﺷﺪﻳﻢ ﻛﻪ ﺑﻪ ﻛﻮﺩﻛﺎﻥ ﺩﺭﻭﻍ ﺑﻴﺎﻣﻮﺯﻳﻢ؟ ﭘﺰﺷﻚ ﺷﺪﻳﻢ‬ ‫ﺩﺭ ﺟﻬﺎﻧﻰ ﻣﻮﺍﺯﻯ‪ ،‬ﻣﻔﻬﻮﻡ ﺁﺏ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺷﺖ‪ ،‬ﺍﻣﺎ ﺑﻪ ﭼﻴﺰﻯ ﺍﺷﺎﺭﻩ ﻛﻨﺪ ﻛﻪ ﺑﻪ ﻟﺤﺎﻅ ﺷﻴﻤﻴﺎﻳﻰ‬
‫ﻛﻪ ﺩﺭﺟﺒﻬﻪ ﻫﺎﻯ ﺟﻨﮓ ﺩﺳﺖ ﻭﭘﺎ ﻗﻄﻊ ﻛﻨﻴﻢ؟ ﻣﺨﺘﺮﻉ ﺷﺪﻳﻢ ﻛﻪ ﺳﻼﺡ ﻣﺮﮔﺒﺎﺭ‬ ‫‪ XYZ‬ﺍﺳﺖ ﻭ ﻧﻪ ‪.H2O‬‬
‫ﺑﺴﺎﺯﻳﻢ ؟ ﻳﺎ ﺧﺒﺮﻧﮕﺎﺭ ﺷﺪﻳﻢ ﺗﺎ ﻗﻠﻢ ﺑﻔﺮﻭﺷﻴﻢ؟‬ ‫ﺍﻳﻦ ﺭﻭﻳﻜﺮﺩ ﺑﻪ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﻢ‪ ،‬ﺩﺭ ﻣﻮﺭﺩ ﺁﮔﺎﻫﻰ ﻧﻴﺰ ﭼﻨﻴﻦ ﻧﻈﺮﻯ ﺩﺍﺭﺩ‪ .‬ﺑﺮﺍﻯ ﺁﻧﻬﺎ ﺍﮔﺮﭼﻪ ﻣﻔﻬﻮﻡ‬
‫ﭼﺮﺍ ﺑﺰﺭگ ﺷﺪﻳﻢ؟ ﻛﻪ ﺑﻪ ﻛﻮﺩﻛﺎﻥ ﺟﻬﺎﻥ ﮔﺮﺳﻨﮕﻰ ﻭﺟﻨﮓ ﻭ ﺑﻴﺰﺍﺭﻯ ﻭ ﻧﻔﺮﺕ ﻭﻧﺎ‬ ‫ﺁﮔﺎﻫﻰ ﻭ ﻣﻔﻬﻮﻡ ﺍﻣﺮ ﻓﻴﺰﻳﻜﻰ ﻭ ﻣﺎﺩﻯ ﻭ ﺩﺭ ﻭﺍﻗﻊ ﻫﺮ ﻣﻔﻬﻮﻡ ﻛﺎﺭﻛﺮﺩﻯ‪ ،‬ﻣﻔﺎﻫﻴﻤﻰ ﻣﺘﻔﺎﻭﺗﻰ ﻫﺴﺘﻨﺪ‪،‬‬
‫ﺍﻣﻨﻰ ﺩﻫﻴﻢ؟ ﻭ ﺑﻌﺪ ﻭﻗﺘﻰ ﺑﻪ ﻳﻜﻰ ﺍﺯ ﺁﻧﻬﺎ ﺭﺳﻴﺪﻳﻢ ‪ ،‬ﭼﻬﺮﻩ ﻯ ﻣﻬﺮﺑﺎﻧﻰ ﺑﻪ ﺧﻮﺩ ﺑﮕﻴﺮﻳﻢ‬ ‫ﺍﻣﺎ ﺩﺭ ﺟﻬﺎﻥ ﻃﺒﻴﻌﻰ ﻭ ﺟﻬﺎﻥ ﻓﻴﺰﻳﻜﻰ ﻣﺎ ﺑﻪ ﭼﻴﺰ ﻭﺍﺣﺪﻯ ﺍﺷﺎﺭﻩ ﺩﺍﺭﻧﺪ‪ .‬ﺑﻪ ﻋﺒﺎﺭﺗﻰ ﺩﻳﮕﺮ‪ ،‬ﻣﻤﻜﻦ‬
‫ﻭ ﺑﺎ ﻟﺤﻨﻰ ﺩﻟﻔﺮﻳﺐ ﺍﺯ ﺍﻭ ﺑﭙﺮﺳﻴﻢ ‪ » :‬ﻛﻮﭼﻮﻟﻮ‪ ،‬ﻭﻗﺘﻰ ﺑﺰﺭگ ﺷﺪﻯ ﻣﻰ ﺧﻮﺍﻫﻰ ﭼﻪ ﻛﺎﺭﻩ‬ ‫ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺑﻪ ﻟﺤﺎﻅ ﺗﺠﺮﺑﻰ ﺑﺘﻮﺍﻧﻴﻢ ﻧﺸﺎﻥ ﺩﻫﻴﻢ ﻛﻪ ﺩﺭ ﺟﻬﺎﻥ ﻃﺒﻴﻌﻰ ﺍﻳﻦ ﺩﻭ ﺑﻪ ﻳﻚ ﺍﻣﺮ ﺍﺷﺎﺭﻩ‬
‫ﺑﺸﻮﻯ؟ « ﻭ ﺍﻧﺘﻈﺎﺭ ﺩﺍﺭﻳﻢ ﭼﻪ ﻛﺎﺭﻩ ﺑﺸﻮﺩ؟‬ ‫ﻣﻰﻛﻨﻨﺪ‪.‬‬
‫ﺗﻠﻮﻳﺰﻳﻮﻥ ﺻﺤﻨﻪ ﻫﺎﻯ ﺩﻟﺨﺮﺍﺵ ﺟﻨﮕﻬﺎﻯ ﻏﺰﻩ ﺭﺍ ﻧﺸﺎﻥ ﻣﻰ ﺩﺍﺩ‪ .‬ﻓﺮﺩﺍﻯ ﺁﻥ ﺭﻭﺯ ﺳﺮ‬ ‫ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﻣﻰﺗﻮﺍﻧﻴﻢ ﺍﻳﻦ ﺍﻣﺮ ﺭﺍ ﻟﺤﺎﻅ ﻗﺮﺍﺭ ﺩﻫﻴﻢ ﻭ ﺗﺒﻴﻴﻦ ﻛﻨﻴﻢ ﻛﻪ ﭼﺮﺍ ﮔﺴﺴﺘﻰ ﻣﻌﺮﻓﺘﻰ‬
‫ﻛﻼﺱ ﺍﺯ ﺑﭽﻪ ﻫﺎﻳﻰ ﻛﻪ ﺍﻳﻦ ﺻﺤﻨﻪ ﻫﺎ ﺭﺍ ﺩﻳﺪﻩ ﺑﻮﺩﻧﺪ ﭘﺮﺳﻴﺪﻡ‪ «:‬ﺍﮔﺮ ﻫﻤﻪ ﺳﻼﺣﻬﺎﻯ‬ ‫ﻣﻴﺎﻥ ﺣﻮﺯﻩﻫﺎﻯ ﭘﺪﻳﺪﺍﺭﻯ ﻭ ﻓﻴﺰﻳﻜﻰ ﺩﺭ ﻛﺎﺭ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﺑﻪ ﻟﺤﺎﻅ ﺍﻧﺘﻮﻟﻮژﻳﻚ ﭼﻨﻴﻦ‬
‫ﺩﻧﻴﺎ ﺩﺭﺩﺳﺘﺘﺎﻥ ﺑﻮﺩ ﺁﻧﻬﺎ ﺭﺍ ﭼﻪ ﻣﻰ ﻛﺮﺩﻳﺪ؟« ﻳﻜﻰ ﺍﺯ ﺁﻧﻬﺎ ﮔﻔﺖ‪»:‬ﻫﻤﻪ ﺭﺍ ﻣﻴﺪﺍﺩﻡ ﺑﻪ‬ ‫ﮔﺴﺴﺘﻰ ﺩﺭ ﻣﻴﺎﻥ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﺍﺯ ﺍﻳﻨﺠﺎ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﺍﺳﺖ ﻛﻪ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻣﺎ‪ ،‬ﺣﺘﻰ ﺑﺎ‬
‫ﻣﺮﺩﻡ ﻏﺰﻩ ﻛﻪ ﺑﺮﻭﻧﺪ ﻣﺮﺩﻡ ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺑﻜﺸﻨﺪ‪ «.‬ﭘﺮﺳﻴﺪﻡ‪ » :‬ﺣﺘﻰ ﺑﭽﻪ ﻫﺎ ﺭﺍ؟ « ﮔﻔﺖ‪:‬‬ ‫ﺍﺗﺨﺎﺫ ﺭﻭﻳﻜﺮﺩﻯ ﻣﺎﺗﺮﻳﺎﻟﻴﺴﺘﻰ‪ ،‬ﺑﺎ ﮔﺴﺴﺘﻰ ﻋﻤﻴﻖ ﺩﺭ ﺣﻮﺯﻩ ﻣﻌﺮﻓﺘﻰ ﻣﻮﺍﺟﻪ ﺧﻮﺍﻫﻴﻢ ﺷﺪ‪ .‬ﺍﻣﺎ ﺍﻳﻦ‬
‫» ﻫﻤﻪ ﺭﺍ « ‪....‬‬ ‫ﺭﻭﻳﻜﺮﺩ ﻧﻴﺰ ﺗﻨﻬﺎ ﺩﺭ ﻇﺎﻫﺮ ﻣﻰﺗﻮﺍﻧﺪ ﻣﺸﻜﻞ ﺁﮔﺎﻫﻰ ﺭﺍ ﺣﻞ ﻛﻨﺪ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺧﻮﺩ ﺁﻥ ﻧﻴﺰ ﺑﺎ ﺍﻧﺪﻛﻰ‬
‫ﺍﻧﺘﻈﺎﺭ ﺩﺍﺭﻳﻢ ﭼﻪ ﻛﺎﺭﻩ ﺑﺸﻮﺩ؟ ﺍﻭ ﺭﺍ ﺍﺯ ﺩﻧﻴﺎﻳﺶ ﺑﻴﺮﻭﻥ ﻛﺸﻴﺪﻳﻢ‪ ،‬ﺯﺷﺘﻴﻬﺎ ﺭﺍ ﻧﺸﺎﻧﺶ‬ ‫ﻣﻮﺷﻜﺎﻓﻰ‪ ،‬ﺩﺍﺭﺍﻯ ﺩﺷﻮﺍﺭﻯﻫﺎﻯ ﺑﺴﻴﺎﺭﻯ ﻣﻰﺷﻮﺩ‪ .‬ﺍﻳﻦ ﺩﺷﻮﺍﺭﻯﻫﺎ ﺍﺯ ﺍﻳﻨﺠﺎ ﻧﺎﺷﻰ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﻳﻦ‬
‫ﺩﺍﺩﻳﻢ ﺑﺪﻭﻥ ﺁﻧﻜﻪ ﺑﮕﻮﻳﻴﻢ ﺯﻳﺒﺎﺋﻴﻬﺎﻳﻰ ﻫﻢ ﻫﺴﺖ‪ .‬ﺻﺒﺮﻧﻜﻨﻴﻢ ﺗﺎ ﺁﻧﻬﺎ ﺑﺰﺭگ ﺷﻮﻧﺪ ﻭ‬ ‫ﮔﺴﺴﺖ ﺩﺭ ﻣﻮﺭﺩ ﺁﮔﺎﻫﻰ ﺑﻪ ﻧﻈﺮ ﺑﺴﻴﺎﺭ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ ﺑﺎ ﮔﺴﺴﺖﻫﺎﻯ ﻣﻌﺮﻓﺘﻰ ﺩﺭ ﺩﻳﮕﺮ ﺣﻮﺯﻩﻫﺎ‪.‬‬
‫ﻛﺎﺭﻩ ﺍﻯ ﺷﻮﻧﺪ‪ .‬ﺩﺳﺖ ﺑﻪ ﻛﺎﺭ ﺷﻮﻳﻢ ﻭ ﺍﻭﻟﻴﻦ ﻗﺪﻣﻬﺎ ﺭﺍ ﺑﺮﺍﻯ ﺍﺻﻼﺡ ﻋﺎﻟﻢ ﺑﺮﺩﺍﺭﻳﻢ‪.‬‬ ‫ﺑﻪ ﻋﺒﺎﺭﺗﻰ ﻧﻤﻰﺷﻮﺩ ﻛﻪ ﺑﺎ ﮔﺴﺴﺘﻰ ﻣﻌﺮﻓﺘﻰ ﻛﻪ ﺩﺭ ﻣﻮﺭﺩ ﺁﺏ ﻭ ﻳﺎ ژﻥ ﺷﺎﻫﺪ ﺑﻮﺩﻳﻢ‪ ،‬ﻧﺘﻴﺠﻪ ﮔﺮﻓﺖ‬
‫ﻣﻨﺒﻊ‪:‬‬ ‫ﻛﻪ ﺍﻳﻦ ﺍﻣﻮﺭ ﺩﺍﺭﺍﻯ ﺗﺸﺎﺑﻬﻰ ﻫﺴﺘﻨﺪ ﺑﺎ ﺁﮔﺎﻫﻰ‪ .‬ﺑﺮﺍﻯ ﺗﺒﻴﻴﻦ ژﻥ ﻛﺎﻓﻰ ﺍﺳﺖ ﻛﻪ ﻛﺎﺭﻛﺮﺩ ﺁﻥ ﺭﺍ ﺑﺎ‬
‫ﺳﺎﻳﺖ ﺳﻼﻣﺖ ﻧﻴﻮﺯ‬ ‫‪w‬‬ ‫ﺗﻮﺟﻪ ﺑﻪ ﻣﻴﺰﺍﻥ ﺩﺍﻧﺶ ﻭ ﻧﻴﺰ ﺷﻴﻮﻩﻫﺎﻯ ﻣﺸﺨﺼﻰ ﻛﻪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺭﻳﻢ‪ ،‬ﻣﻮﺭﺩ ﺑﺮﺭﺳﻰ ﻗﺮﺍﺭ ﺩﻫﻴﻢ‪ .‬ﺑﻪ‬
‫ﺩﻳﮕﺮ ﺳﺨﻦ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﺗﻨﻬﺎ ﻣﻰﺑﺎﻳﺪ ﺗﺒﻴﻴﻦ ﻛﻨﻴﻢ ﻛﻪ ﭼﺮﺍ ﺳﻴﺴﺘﻢﻫﺎ ﺩﺭ ﻣﺴﻴﺮﻯ ﻣﺸﺨﺺ ﻭ ﺑﺎ‬
 ‫ﻣﺴﻠﻤﺎﻥ ﻭ ﺩﺷﻤﻦ ﮔﺒﺮ ﻭ ﺗﺮﺳﺎ ﺗﺮﺳﻴﻢ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻓﺮﻫﻨﮓ ﻭ ﺣﻘﻮﻕ ﺑﺸﺮ‬
‫ﺍﻳﻦ ﭼﻨﻴﻦ ﺍﺳﺖ ﻛﻪ ﻣﻌﻀﻞ ﺣﻘﻮﻕ ﺑﺸﺮﻯ ﻣﺎ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﺎ ﺍﺩﺑﻴﺎﺕ ﻭ ﻓﺮﻫﻨﮓ ﻣﺎ ِﮔ ِﺮﻩ ﺧﻮﺭﺩﻩ ﻭ ﭘﻴﻮﻧﺪ‬
‫ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ ﻛﻪ ﻣﻨﻈﻮﺭ ﻣﻦ ﻧﻔﻰ ﺍﺭﺯﺵ ﺍﺩﺑﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﻭ ﺗﻌﻠﻴﻤﻬﺎﻯ ﻣﻬﻢ ﻭ ﺍﺭﺯﻧﺪﻩ ﺷﻴﺦ‬ ‫ﻧﻮﻳﺴﻨﺪﻩ‪ :‬ﻛﺎﻭﻳﺎﻥ ﺻﺎﺩﻕ ﺯﺍﺩﻩ ﻣﻴﻼﻧﻰ‬
‫ﺍﺟﻞ ﻧﻴﺴﺖ‪ .‬ﺗﻨﺎﻗﺾ ﺑﻴﻦ ﻣﻘﻮﻟﻪ ﻫﺎﻳﻰ ﻛﻪ ﺳﻌﺪﻯ ﺩﺭ ﺁﻧﻬﺎ ﺣﻘﻮﻕ ﺑﺸﺮ ﻭ ﺑﺮﺍﺑﺮﻯ ﺭﺍ ﺗﻌﻠﻴﻢ ﻣﻰ ﺩﻫﺪ‬
‫ﻭ ﻧﻤﻮﻧﻪ ﻫﺎﻳﻰ ﺍﺯ ﺁﻣﻮﺯﻩ ﻫﺎﻯ ﻣﺘﻨﺎﻗﺾ ﺍﻭ ﺭﺍ ﺑﺎﻳﺪ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺖ‪ .‬ﺍﻳﻦ ﻧﻜﺘﻪ ﺷﺎﻳﺴﺘﺔ ﺩﻗﺖ ﺍﺳﺖ ﻛﻪ‬ ‫ﺩﺭ ﺍﻭﺍﺧﺮ ﻣﺎﻩ ﺍﻛﺘﺒﺮ ‪ 2010‬ﺩﺭ ﺩﺍﻧﺸﮕﺎﻩ ﻣﺮﻳﻠﻨﺪ ﻛﻨﻔﺮﺍﻧﺴﻰ ﺩﺭ ﻣﺴﺎﻟﺔ ﺣﻘﻮﻕ ﺑﺸﺮ ﻭ ﻓﺮﻫﻨﮓ‬
‫ﺑﺮﺧﻰ ﺗﻌﺼﺐ ﻫﺎ ﻭ ﺿﺪ ﺍﺭﺯﺷﻬﺎ ﻭ ﻣﻮﺍﺭﺩ ﻣﻐﺎﻳﺮ ﺑﺎ ﺣﻘﻮﻕ ﺑﺸﺮ ﺩﺭ ﺿﻤﻴﺮ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﻣﺎ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺟﺎ‬ ‫ﺍﻳﺮﺍﻥ ﺗﺤﺖ ﺍ ِﺷﺮﺍﻑ ﺩﻛﺘﺮ ﺍﺣﻤﺪ ﻛﺮﻳﻤﻰ ﺣﻜﺎﻙ ﺑﺮﻗﺮﺍﺭ ﺧﻮﺍﻫﺪ ﺷﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﺗﻌﺪﺍﺩ ﺯﻳﺎﺩﻯ ﺍﺯ‬
‫ﮔﺮﻓﺘﻪ ﻭ ﺍﺯ ﻓﺮﻫﻨﮓ ﻏﺎﻟﺐ ﻧﺸﺎﺕ ﻣﻰ ﮔﻴﺮﺩ‪ .‬ﺍﻳﻦ ﺑﺮﺁﻭﺭﺩ ﺭﺍ ﺑﺎﻳﺪ ﺩﺭ ﺁﺳﻴﺐ ﺷﻨﺎﺳﻰ ﻭ ﺩﺭﻣﺎﻥ ﺟﻮﻳﻰ‬ ‫ﺩﺍﻧﺸﮕﺎﻫﻴﺎﻥ‪ ،‬ﺷﺨﺼﻴﺘﻬﺎﻯ ﺭﺳﺎﻧﻪ ﺍﻯ ﻭ ﻓﻌﺎﻻﻥ ﺣﻘﻮﻕ ﺑﺸﺮ ﺣﺎﺿﺮ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‪ .‬ﻫﺪﻑ ﺍﻳﻦ ﻫﻤﺎﻳﺶ‬
‫ﺣﻘﻮﻕ ﺑﺸﺮﻯ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺖ‪.‬‬ ‫ﺑﺤﺚ ﻭ ﺗﺒﺎﺩﻝ ﻧﻈﺮ ﺩﺭ ﻣﺴﺎﺋﻞ ﻣﺮﺑﻮﻁ ﺑﻪ ﺣﻘﻮﻕ ﺑﺸﺮ ﻭ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻥ ﺍﺳﺖ‪.‬‬
‫ﺑﺤﺚ ﻭ ﮔﻔﺖ ﻭ ﺷﻨﻮﺩ ﻣﺴﺘﻤﺮ ﺍﺯ ﻫﻤﺔ ﺩﻳﺪﮔﺎﻫﻬﺎ ﻭ ﺧﺎﺳﺘﮕﺎﻫﻬﺎﻯ ﻓﻜﺮﻯ ﻭ ﺗﺌﻮﺭﻳﻚ ﻻﺯﻣﺔ‬
‫ﺑﺮﺩﺍﺷﺘﻦ ﻗﺪﻣﻬﺎﻯ ﺑﻌﺪﻯ ﺩﺭ ﻣﺴﺎﻟﺔ ﺣﻘﻮﻕ ﺑﺸﺮ ﺍﻳﺮﺍﻥ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ ﻫﻴﭻ ﺍﺣﺪﻯ ﻫﻤﻪ ﺍﺑﻌﺎﺩ ﺭﺍ ﺑﻪ ﮔﻮﻧﺔ‬

‫ﺁﺗﺶ ﺩﺭ ﻧﻴﺴﺘﺎﻥ‬
‫ﺍﻧﺤﺼﺎﺭﻯ ﺩﺭ ﺩﺳﺖ ﻧﺪﺍﺭﺩ ﻭ ﺍﻳﻦ ﺣﺮﻛﺖ ﻧﻴﺎﺯﻣﻨﺪ ﻛﺎﺭ ﮔﺮﻭﻫﻰ ﺍﺳﺖ‪ .‬ﻛﻨﻔﺮﺍﻧﺲ ﺩﺍﻧﺸﮕﺎﻩ ﻣﺮﻳﻠﻨﺪ ﺩﺭ‬
‫ﻣﺴﺎﻟﺔ ﺣﻘﻮﻕ ﺑﺸﺮ ﻭ ﺩﻣﻮﻛﺮﺍﺳﻰ ﻭ ﺳﺎﺧﺘﺎﺭ ﻣﺪﻧﻰ ﺣﺮﻛﺖ ﺧﻮﺏ ﻭ ﺟﺬﺍﺑﻰ ﺩﺭ ﺍﻳﻦ ﺭﺍﺳﺘﺎ ﺍﺳﺖ‪ .‬ﺍﺯ‬
‫ﺟﻤﻠﺔ ﺷﺮﻛﺖ ﻛﻨﻨﺪﮔﺎﻥ ﻋﺒﺪﺍﻟﻜﺮﻳﻢ ﻻﻫﻴﺠﻰ ﻭ ﺷﻴﺮﻳﻦ ﻋﺒﺎﺩﻯ ﻭ ﻣﻬﺮﺍﻧﮕﻴﺰ ﻛﺎﺭ ﻭ ﻣﻬﺮﺩﺍﺩ ﻣﺸﺎﻳﺨﻰ‬
‫ﻭ ﻋﻠﻰ ﺑﻨﻮﻋﺰﻳﺰﻯ ﺭﺍ ﻣﻰ ﺗﻮﺍﻥ ﻧﺎﻡ ﺑﺮﺩ ﻭ ﺍﺣﺘﻤﺎﻝ ﺣﻀﻮﺭ ﺳﻴﻤﻴﻦ ﺑﻬﺒﻬﺎﻧﻰ ﻧﻴﺰ ﺑﻪ ﺍﻳﻦ ﻧﺸﺴﺖ ﺑُﻌﺪ‬
‫ﻓﺮﻫﻨﮕﻰ ﺩﻳﮕﺮﻯ ﻣﻰ ﺍﻓﺰﺍﻳﺪ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﻳﺎﺩﺩﺍﺷﺖ ﻛﻮﺗﺎﻩ ﺑﻪ ﻣﺴﺎﻟﺔ ﺣﻘﻮﻕ ﺑﺸﺮ ﻭ ﺭﺍﺑﻄﺔ ﺁﻥ ﺑﺎ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻧﻰ ﻣﻰ ﭘﺮﺩﺍﺯﻡ‪ .‬ﻣﻌﻀﻞ‬
‫ﺣﻘﻮﻕ ﺑﺸﺮﻯ ﺍﻳﺮﺍﻥ ﺷﺎﻣﻞ ﺁﺳﻴﺐ ﺷﻨﺎﺳﻰ ﻭ ﺩﺭﻣﺎﻥ ﺟﻮﻳﻰ ﺍﺳﺖ‪ .‬ﺑﺮﺧﻰ ﺍﺻﻮﻝ ﺣﻘﻮﻕ ﺑﺸﺮﻯ ﺩﺭ‬
‫ﻳﻚ ﺷﺐ ﺁﺗﺶ ﺩﺭ ﻧﻴﺴﺘﺎﻧﻰ ﻓﺘﺎﺩ‬ ‫ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻥ ﺟﺎ ﺍﻓﺘﺎﺩﻩ ﻭ ﺩﺭ ﺳﻄﺢ ﺍﻧﺪﻳﺸﺔ ﻋﻤﻮﻣﻰ ﻭ ﻫﻮﻳﺖ ﻣﻠّﻰ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻧﻬﺎﺩﻳﻨﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻳﻚ ﻧﻤﻮﻧﺔ ﺷﻨﺎﺧﺘﻪ ﺷﺪﻩ ﺁﻥ ﻣﺎﻧﻨﺪ ﻛﻼﻡ ﺷﻴﺦ ﺍﺟﻞ ﺳﻌﺪﻯ ﻛﻪ ﻓﺮﻣﻮﺩﺓ ﺍﻭ ﺭﺍ ﻫﻤﻪ ﺗﻜﺮﺍﺭ ﻛﺮﺩﻩ ﺍﻧﺪ‬
‫ﺳﻮﺧﺖ ﭼﻮﻥ ﻋﺸﻘﻰ ﻛﻪ ﺑﺮ ﺟﺎﻧﻰ ﻓﺘﺎﺩ‬ ‫ﻭ ﮔﻔﺘﻪ ﺍﻧﺪ ﻭ ﻧﻮﺷﺘﻪ ﺍﻧﺪ ﻭ ﻣﺎ ﻫﻢ ﺧﻮﺍﻧﺪﻩ ﺍﻳﻢ ﻛﻪ‪:‬‬
‫ﺑﻨﻰ ﺁﺩﻡ ﺍﻋﻀﺎﻯ ﻳﻚ ﭘﻴﻜﺮﻧﺪ‬
‫ﺷﻌﻠﻪ ﺗﺎ ﺳﺮﮔﺮﻡ ﻛﺎﺭ ﺧﻮﻳﺶ ﺷﺪ‬ ‫ﻛﻪ ﺩﺭ ﺁﻓﺮﻳﻨﺶ ﺯ ﻳﻚ ﮔﻮﻫﺮﻧﺪ‪...‬‬

‫ﻫﺮ ﻧﻰ ﺍﻯ ﺷﻤﻊ ﻣـــــﺰﺍﺭ ﺧﻮﻳﺶ ﺷﺪ‬ ‫ﻫﻤﺔ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺍﻟﺒﺘﻪ ﺑﻪ ﺍﻳﻦ ﺑﻴﺎﻥ ﺳﻌﺪﻯ ﻣﻰ ﺑﺎﻟﻨﺪ ﻭ ﺍﻳﻦ ﺗﻌﻠﻴﻢ ﺷﻴﺦ ﺍﺟﻞ ﺑﺮ ﺯﺑﺎﻥ ﻣﺎ ﺍﺳﺖ ﻭ‬
‫ﺗﺎﺛﻴﺮ ﺁﻥ ﺑﺮ ﺷﻜﻞ ﮔﻴﺮﻯ ﻫﻮﻳﺖ ﻣﻠّﻰ ﻭ ﺧﻮﺩﺁﮔﺎﻫﻰ ﺣﻘﻮﻕ ﺑﺸﺮﻯ ﻣﺎ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻗﺎﺑﻞ ﺍﻧﻜﺎﺭ ﻧﻴﺴﺖ‪.‬‬
‫ﻧﻰ ﺑﻪ ﺁﺗﺶ ﮔﻔﺖ ﻛﺎﻳﻦ ﺁﺷﻮﺏ ﭼﻴﺴﺖ‬ ‫ﺍﺯ ﺳﻮﻯ ﺩﻳﮕﺮ ﺷﻴﺦ ﺍﺟﻞ ﺑﻴﺎﻧﺎﺕ ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺩﺍﺭﺩ ﻛﻪ ﺁﻧﻬﺎ ﻧﻴﺰ ﺑﻪ ﻣﻘﻮﻟﺔ ﻓﺮﻫﻨﮕﻰ ﺟﺰﻭﻯ ﺍﺯ ﺑﺎﺭ‬
‫ﻓﺮﻫﻨﮕﻰ ﻣﺎ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺍﺳﺖ ﻭ ﮔﺮﭼﻪ ﺑﺮ ﺫﻫﻦ ﻭ ﺍﻧﺪﻳﺸﺔ ﻣﺎ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺗﺎﺛﻴﺮ ﺯﻳﺎﺩﻯ ﺩﺍﺷﺘﻪ ﻭ ﺩﺭ ﺷﻜﻞ‬
‫ﻣﺮ ﺗﻮ ﺭﺍ ﺯﻳﻦ ﺳﻮﺧﺘﻦ ﻣﻄﻠﻮﺏ ﭼﻴﺴﺖ‬ ‫ﺩﺍﺩﻥ ﺳﺎﺧﺘﺎﺭﻫﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻮﺛﺮ ﺑﻮﺩﻩ ﻭﻟﻰ ﺗﻮﺟﻪ ﺑﻪ ﺁﻧﻬﺎ ﻧﻤﻰ ﺷﻮﺩ‪ .‬ﺑﻪ ﺑﻴﺖ ﺯﻳﺮ ﺗﻮﺟﻪ ﻛﻨﻴﺪ ﻛﻪ‬
‫ﻣﻰ ﮔﻮﻳﺪ‪:‬‬
‫ﮔﻔﺖ ﺁﺗﺶ ﺑﻰ ﺳﺒﺐ ﻧﻔـــــــــــــﺮﻭﺧﺘﻢ‬ ‫ﺍﮔﺮ ﺁﺏ ﭼﺎﻩ ﻧﺼﺮﺍﻧﻰ ﻧﻪ ﭘﺎﻙ ﺍﺳﺖ‬
‫ﺟﻬﻮﺩ ﻣﺮﺩﻩ ﻣﻴﺸﻮﺭﻯ‪ ،‬ﭼﻪ ﺑﺎﻙ ﺍﺳﺖ‬
‫ﺩﻋﻮﻯ ﺑﻰ ﻣﻌﻨﻴﺖ ﺭﺍ ﺳﻮﺧﺘـــــــــــــــــﻢ‬ ‫ﺍﻳﻦ ﺑﻴﺎﻥ ﮔﺮﭼﻪ ﺑﺮ ﺯﺑﺎﻥ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻧﻤﻰ ﺍﻳﺪ ﻭ ﺯﻳﺐ ﻣﻘﺎﻟﻪ ﻫﺎ ﻭ ﭘﮋﻭﻫﺸﻬﺎﻯ ﺣﻘﻮﻕ ﺑﺸﺮﻯ ﻧﻤﻰ‬
‫ﺷﻮﺩ ﻭ ﺧﻼﺻﻪ ﻭﺭﺩ ِ ﺯﺑﺎﻥ ﻧﻴﺴﺖ ﻭﻟﻰ ﺩﺭ ﺿﻤﻴﺮ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﺛﺮ ﻭ ﺭﺩ ﭘﺎﻳﻰ ﺩﺍﺭﺩ‪ .‬ﺍﻳﻨﻜﻪ ﺳﻌﺪﻯ ﺑﻪ‬
‫ﺯﺍﻥ ﻛﻪ ﻣﻰ ﮔﻔﺘﻰ ﻧﻰ ﺍﻡ ﺑﺎ ﺻﺪ ﻧﻤﻮﺩ‬ ‫ﮔﻮﻧﻪ ﺍﻯ ﻧﻪ ﭼﻨﺪﺍﻥ ﻧﻬﺎﻥ ﺁﺏ ﭼﺎﻩ ﺷﺨﺺ ﻣﺴﻴﺤﻰ ﺭﺍ ﻧﺎﭘﺎﻙ ﻣﻰ ﺷﻤﺮﺩ ﻭ ﺁﻥ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺭﺩﻥ ﻭ‬
‫ﺁﺷﺎﻣﻴﺪﻥ ﻣﺮﺩﻡ )ﻣﺴﻠﻤﺎﻥ( ﺷﺎﻳﺴﺘﻪ ﻧﻤﻰ ﺩﺍﻧﺪ ﻭﻟﻰ ﺑﺮﺍﻯ ﺷﺴﺘﻦ ﺑﺪﻥ ﻳﻬﻮﺩﻯ ُﻣﺮﺩﻩ ﺑﻰ ﺍﺷﻜﺎﻝ ﻣﻰ‬
‫ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺑﻨﺪ ﺧﻮﺩ ﺑﻮﺩﻯ ﻛﻪ ﺑﻮﺩ‬ ‫ﺩﺍﻧﺪ ﺟﻠﻮﻩ ﺍﻯ ﺍﺯ ﺗﻨﺎﻗﺾ ﻭ ﺩﻭﮔﺎﻧﮕﻰ ﺫﻫﻦ ﺍﻳﺮﺍﻧﻰ ﺭﺍ ﺩﺭ ﺑﺮ ﺩﺍﺭﺩ‪ .‬ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﺳﺘﻴﻼ ﻭ ﻏﻠﺒﺔ ﮔﻠﺴﺘﺎﻥ‬
‫ﺳﻌﺪﻯ ﺑﺮ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻰ ﻭ ﺟﺎ ﺍﻓﺘﺎﺩﻥ ﺁﻣﻮﺯﻩ ﻫﺎﻯ ﺍﺧﻼﻗﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺳﻌﺪﻯ ﺩﺭ ﻛﻨﻪ ﻭ ﺩﺭ ﺗﺎﺭ ﻭ ﭘﻮﺩ‬
‫ﺑﺎ ﭼﻨﻴﻦ ﺩﻋﻮﻯ ﭼﺮﺍ ﺍﻯ ﻛﻢ ﻋﻴﺎﺭ‬ ‫ﻫﻮﻳﺖ ﺍﺧﻼﻗﻰ ﻣﺎ ﺍﻳﺮﺍﻧﻴﺎﻥ ﭼﻨﻴﻦ ﺁﻣﻮﺯﻩ ﻫﺎﻳﻰ ﺭﺍ ﺑﺎﻳﺪ ﺭﺩﻳﺎﺑﻰ ﻭ ﺷﻨﺎﺳﺎﻳﻰ ﻛﺮﺩ ﻭ ﺩﺭ ﺟﺴﺖ ﻭ ﺟﻮﻯ‬
‫ﺗﺎﺛﻴﺮ ﺁﻧﻬﺎ ﺑﺮ ﺭﻓﺘﺎﺭ ﻭ ﻛﺮﺩﺍﺭ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻮﺩ‪ .‬ﻧﻤﻮﻧﺔ ﺩﻳﮕﺮﻯ ﺭﺍ ﺍﺯ ﻣﻘﺪﻣﺔ ﮔﻠﺴﺘﺎﻥ ﺳﻌﺪﻯ ﻣﻄﺮﺡ ﻛﻨﻢ‪:‬‬
‫ﺑﺮگ ﺧﻮﺩ ﻣﻰ ﺳﺎﺧﺘﻰ ﻫﺮ ﻧﻮ ﺑﻬﺎﺭ‬
‫ﺍﻯ ﻛﺮﻳﻤﻰ ﻛﺰ ﺧﺰﺍﻧﺔ ﻏﻴﺐ‬
‫ﻣﺮﺩ ﺭﺍ ﺩﺭﺩﻯ ﺍﮔﺮ ﺑﺎﺷﺪ ﺧﻮﺵ ﺍﺳﺖ‬ ‫ﮔﺒﺮ ﻭ ﺗﺮﺳﺎ ﻭﻇﻴﻔﻪ ﺧﻮﺭ ﺩﺍﺭﻯ‬
‫ﺩﻭﺳﺘﺎﻥ ﺭﺍ ﻛﺠﺎ ﻛﻨﻰ ﻣﺤﺮﻭﻡ‬
‫ﺩﺭﺩ ﺑﻰ ﺩﺭﺩﻯ ﻋﻼﺟﺶ ﺁﺗﺶ ﺍﺳﺖ‬ ‫ﺗﻮ ﻛﻪ ﺑﺎ ﺩﺷﻤﻦ ﺍﻳﻦ ﻧﻈﺮ ﺩﺍﺭﻯ‬

‫ﻣﻌﻨﻰ ﺍﻳﻦ ﺷﻌﺮ ﻧﻴﺰ ﺧﻴﻠﻰ ﺩﻭﺭ ﺍﺯ ﺿﻤﻴﺮ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ )ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺧﻮﺩﺁﮔﺎﻩ( ﻣﺎ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻧﻴﺴﺖ ﻛﻪ‬
‫ﺑﺎﻻﺧﺮﻩ ﺩﻭﺳﺖ ﻭ ﺩﺷﻤﻨﻰ ﺩﺍﺭﻳﻢ‪ ،‬ﻛﻪ ﻻﺑﺪ ﻫﻤﻪ ﺩﺍﺭﻧﺪ ﻭﻟﻰ ﺩﺭ ﻣﻮﺭﺩ ﻣﺎ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺍﻳﻦ ﺩﻭﺳﺘﻰ ﻭ‬
‫ﺩﺷﻤﻨﻰ ﺑﺮ ﻣﺒﻨﺎﻯ ﺑﺎﻭﺭﻫﺎﻯ ﺩﻳﻨﻰ ﺍﺭﺍﺋﻪ ﻣﻰ ﺷﻮﺩ‪ .‬ﺩﻭﺳﺘﺎﻥ ﺧﺪﺍ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻫﺴﺘﻨﺪ ﻭ ﺩﺷﻤﻨﺎﻥ ﺧﺪﺍﻭﻧﺪ‬
‫ﮔﺒﺮ ﻭ ﺗﺮﺳﺎ‪ .‬ﺳﻌﺪﻯ ﺍﻳﻨﺠﺎ ﺑﺎ »ﺑﻨﻰ ﺁﺩﻡ ﺍﻋﻀﺎﻯ ﻳﻚ ﭘﻴﻜﺮﻧﺪ« ﻓﺎﺻﻠﻪ ﻣﻰ ﮔﻴﺮﺩ‪ .‬ﺍﻟﺒﺘﻪ ﺧﺪﺍﻭﻧﺪ ﺭﻭﺯﻯ‬

‫ﻣﺠﺬﻭﺏ ﻋﻠﻴﺸﺎﻩ ﺗﺒﺮﻳﺰﻯ‬ ‫ﺭﺳﺎﻥ ﻫﻤﮕﺎﻥ ﺍﺯ ﺩﻭﺳﺖ ﻭ ﺩﺷﻤﻦ ﺍﺳﺖ ﻭﻟﻰ ﺍﻳﻦ ﺍﺯ ﺳﺎﺧﺘﺎﺭ ﺫﻫﻨﻰ ﻣﺎ ﺩﻭﺭ ﻧﻴﺴﺖ ﻛﻪ ﺩﻭﺳﺖ‬

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 ‫ﻧﻘﺶ ﻣﺮﺩﺍﻥ ﺩﺭ ﺯﻧﺪﮔﻰ ﻛﻮﺩﻛﺎﻥ‬
‫ﻣﺮﺩﺍﻥ ﺩﺭ ﻧﻘﺶ ﺭﻫﺒﺮﺍﻥ ﻣﺬﻫﺒﻲ‬
‫ﺭﻫﺒﺮﺍﻥ ﻣﺬﻫﺒﻲ ﻳﻚ ﺟﺎﻣﻌﻪ ﻧﻘﺶﻫﺎﻱ ﻭﺳﻴﻌﻲ ﺩﺭ ﻫﺪﺍﻳﺖ ﻣﺮﺩﻡ ﺩﺍﺭﻧﺪ‪ .‬ﺁﻧﻬﺎ ﻣﻲ ﺗﻮﺍﻧﻨﺪ‬
‫ﺳﻴﺎﺳﺖﻫﺎﻳﻲ ﺗﻌﻴﻴﻦ ﻛﻨﻨﺪ ﻛﻪ ﺑﺮ ﺭﻭﻱ ﺧﺎﻧﻮﺍﺩﻩﻫﺎ ﺑﻪ ﻭﻳﮋﻩ ﺯﻧﺎﻥ ﻭ ﻛﻮﺩﻛﺎﻥ ﻭ ﺯﻧﺪﮔﻲﺷﺎﻥ ﻣﺆﺛﺮ‬
‫ﺑﺎﺷﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺍﻳﻦ ﮔﺮﻭﻩ ﻣﻲﺗﻮﺍﻧﻨﺪ ﺑﻪ ﺗﻮﺳﻌﺔ ﺑﺮﻧﺎﻣﻪﻫﺎ ﻓﺮﺍﻭﺍﻥ ﻛﻤﻚ ﻛﻨﻨﺪ‪.‬‬ ‫ﻗﺴﻤﺖ‬
‫ﺑﻪ ﻣﺜﺎﻝﻫﺎﻱ ﺯﻳﺮ ﺗﻮﺟﻪ ﻛﻨﻴﺪ‪.‬ﺩﺭ ﺁﻣﺮﻳﻜﺎﻱ ﻻﺗﻴﻦ‪ ،‬ﺷﻮﺭﺍﻱ ﺍﺳﺘﻔﺎﻥ‪ ،‬ﻣﺠﻤﻮﻋﻪﺍﻱ ﺍﺯ ﺑﺮﻧﺎﻣﺔ ﺭﺍﺩﻳﻮﻳﻲ‬ ‫ﺩﻭﻡ‬
‫ﺭﺍ ﺑﺮﺍﻱ ﻛﻤﻚ ﺑﻪ ﺁﻣﻮﺯﺵ ﻭﺍﻟﺪﻳﻦ ﺗﺮﺗﻴﺐ ﺩﺍﺩﻧﺪ‪.‬‬
‫ﺍﻳﻦ ﺑﺮﻧﺎﻣﻪ ﺷﺎﻣﻞ ﺑﺮﻧﺎﻣﻪﺍﻱ ﺍﺳﺖ ﻛﻪ ﺭﻭﻱ ﻧﻘﺶ ﭘﺪﺭﺍﻥ ﺗﺄﻛﻴﺪ ﺩﺍﺭﺩ ﻭ ﻫﺪﻑ ﺍﺳﺎﺳﻲ ﺁﻥ ﺗﻮﺳﻌﻪ‬
‫ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﺍﺳﺖ ﻛﻪ ﻛﻮﺩﻛﺎﻥ ﺗﻨﻬﺎ ﺩﺭ ﺣﻮﺯﺓ ﻣﺴﺆﻭﻟﻴﺖ ﺯﻧﺎﻥ ﻧﻴﺴﺘﻨﺪ‪.‬‬
‫ﺩﺭ ﺳﻮﺍﺣﻞ ﻛﻨﻴﺎ ﻫﻢ ﻧﻮﻋﻲ ﺩﻳﮕﺮ ﺍﺯ ﻣﺸﺎﺭﻛﺖ ﺭﻫﺒﺮﺍﻥ ﻣﺬﻫﺒﻲ ﻣﺸﺎﻫﺪﻩ ﻣﻲﺷﻮﺩ‪ .‬ﺩﺭ ﺳﺎﻝ ‪1998‬‬
‫ﺩﺭ ﻧﺘﻴﺠﻪ ﮔﻔﺖﻭﮔﻮ ﺭﻫﺒﺮﺍﻥ ﻣﺬﻫﺒﻲ‪ ،‬ﻛﻮﺩﻛﺎﻥ ﻣﺴﻠﻤﺎﻥ ﺣﻖ ﻭﺭﻭﺩ ﺑﻪ ﺩﺑﺴﺘﺎﻥ ﺭﺍ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪،‬‬
‫ﺯﻳﺮﺍ ﺁﻣﻮﺯﺵ ﻣﺬﻫﺒﻲ ﺍﺯ ﺳﻦ ‪ 3-9‬ﺳﺎﻟﮕﻲ ﺁﻏﺎﺯ ﻣﻲﺷﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻛﻮﺩﻛﺎﻥ ﺩﺭ ﺳﻦ ‪ 9‬ﺳﺎﻟﮕﻲ‬
‫ﺑﺮﺍﻱ ﺭﻓﺘﻦ ﺑﻪ ﺩﺑﺴﺘﺎﻥ ﻛﻤﻲ ﺩﻳﺮ ﺁﻏﺎﺯ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪.‬‬
‫ﺑﺮﺍﻱ ﺭﻓﻊ ﺍﻳﻦ ﻣﺸﻜﻞ ﻳﻚ ﺑﺮﻧﺎﻣﻪ ﭘﻴﺶ ﺩﺑﺴﺘﺎﻧﻲ ﻣﺴﺆﻭﻟﻴﺖ ﺍﻳﺠﺎﺩ ﻣﻬﺎﺭﺕﻫﺎﻱ ﺿﺮﻭﺭﻱ ﺩﺭ‬
‫ﺍﻳﻦﺑﺎﺭﻩ ﺭﺍ ﺑﻪ ﻋﻬﺪﻩ ﮔﺮﻓﺖ ﺗﺎ ﻛﻮﺩﻛﺎﻥ ﺩﺭ ﺳﻦ ﻻﺯﻡ ﺧﻮﺩ ﻭﺍﺭﺩ ﺩﺑﺴﺘﺎﻥ ﺷﻮﻧﺪ‪ .‬ﺍﻣﺮﻭﺯ ﺗﻌﺪﺍﺩ ﺯﻳﺎﺩﻱ ﺍﺯ‬
‫ﻛﻮﺩﻛﺎﻥ ﺩﺭ ﻛﻨﻴﺎ ﻭﺍﺭﺩ ﺩﺑﺴﺘﺎﻥ ﻣﻲﺷﻮﻧﺪ ﻭ ﺁﻣﻮﺯﺵ ﻣﺬﻫﺒﻲ ﺁﻧﻬﺎ ﭘﺲ ﺍﺯ ﭘﺎﻳﺎﻥ ﻣﺪﺭﺳﻪ ﺁﻏﺎﺯ ﻣﻲﺷﻮﺩ‪.‬‬
‫ﺑﺎ ﺍﻳﻦ ﺑﺮﻧﺎﻣﻪ ﺗﻮﺟﻪ ﺑﻪ ﺁﻣﻮﺯﺵ ﭘﻴﺶ ﺍﺯﺩﺑﺴﺘﺎﻥ ﻫﻢ ﺩﺭ ﺩﺳﺘﻮﺭ ﻛﺎﺭ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﻭ ﻭﺟﻮﺩ ﻛﻼﺱ‬
‫ﻫﺎﻱ ﭘﻴﺶ ﺩﺑﺴﺘﺎﻧﻲ ﺩﺭ ﻣﺪﺭﺳﻪﻫﺎ ﺟﺰء ﺍﻓﺘﺨﺎﺭﺍﺕ ﺁﻣﻮﺯﺷﻲ ﺑﻪ ﺣﺴﺎﺏ ﺁﻣﺪ‪.‬‬

‫ﻣﺮﺩﺍﻥ ﺩﺭ ﻧﻘﺶ ﺳﻴﺎﺳﺘﻤﺪﺍﺭﺍﻥ‬

‫ﺍﻣﺮﻭﺯﻩ ﻣﺮﺩﺍﻥ ﺩﺭ ﭘﻴﺸﺮﻓﺖ ﺳﻴﺎﺳﺖﻫﺎﻱ ﻣﻠﻲ ﻧﻘﺶﻫﺎﻱ ﻛﻠﻴﺪﻱ ﺩﺍﺭﻧﺪ‪ .‬ﺍﻏﻠﺐ ﺳﻴﺎﺳﺖﻣﺪﺍﺭﺍﻥ‬
‫ﻣﺮﺩﻧﺪ ﻭ ﺗﺼﻤﻴﻤﺎﺕ ﺁﻧﻬﺎ ﻧﺘﻴﺠﻪ ﺗﺠﺎﺭﺏ ﺷﺨﺼﻲ‪ ،‬ﺍﻭﺿﺎﻉ ﺳﻴﺎﺳﻲ‪ ،‬ﺗﺄﺛﻴﺮﺍﺕ ﻃﺮﻓﺪﺍﺭﺍﻧﺸﺎﻥ ﻭ‬
‫ﺭﺍﻫﺒﺮﺩﻫﺎﻳﻲ ﺍﺳﺖ ﻛﻪ ﺳﺒﺐ ﺣﻔﻆ ﻗﺪﺭﺕ ﻭ ﺗﻮﺍﻧﺎﻳﻲﺷﺎﻥ ﻣﻲﺷﻮﺩ‪ .‬ﺍﻣﺮﻭﺯﻩ ﺩﺳﺘﺮﺳﻲ ﺍﺑﺘﻜﺎﺭﺍﺕ ﻭ‬
‫ﺍﺑﺪﺍﻋﺎﺕ ﻭ ﺗﻔﻜﺮ ﻧﻮ ﺑﺎ ﺍﻫﻤﻴﺖ ﺩﺍﺩﻥ ﺑﻪ ﺁﻣﻮﺯﺵﻫﺎﻱ ﺍﺳﺎﺳﻲ ﻭ ﺍﻭﻟﻴﻪ ﺍﻣﻜﺎﻥﭘﺬﻳﺮ ﺍﺳﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ‬
‫ﺳﻴﺎﺳﺘﻤﺪﺍﺭﺍﻥ ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﮔﺮﺩﻫﻢ ﺁﻣﺪﻩﺍﻧﺪ ﺗﺎ ﺣﻤﺎﻳﺖﻫﺎﻱ ﻛﺸﻮﺭ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻱ ﺁﻣﻮﺯﺵﻫﺎﻱ‬
‫ﺍﺳﺎﺳﻲ ﻭ ﺯﻳﺮﺑﻨﺎﻳﻲ ﺷﻨﺎﺳﺎﻳﻲ ﻛﻨﻨﺪ‪ .‬ﺁﻧﺎﻥ ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﺎﺭ ﻓﻬﻢ ﻭ ﺩﺭﻙ ﺍﻫﻤﻴﺖ ﺳﺎﻝﻫﺎﻱ ﺍﻭﻟﻴﻪ‬
‫ﺗﻮﻟﺪ ﻛﻮﺩﻙ ﺭﺍ ﺍﺳﺎﺱ ﻛﺎﺭ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ ﻭ ﺑﻪ ﺩﻧﺒﺎﻝ ﺍﻳﻦ ﺭﻭﻧﺪ ﭘﺲ ﺍﺯ ﺗﻬﻴﻪ ﻭ ﺗﻨﻈﻴﻢ ﺳﺮﻣﺎﻳﻪ‬
‫ﺑﺮﺍﻱ ﺣﻤﺎﻳﺖ ﺍﺯ ﺁﻣﻮﺯﺵﻫﺎﻱ ﺍﺳﺎﺳﻲ‪ ،‬ﺳﻴﺎﺳﺖﻫﺎﻱ ﺁﻣﻮﺯﺷﻲ ﺑﺮﺭﺳﻲ ﺷﺪ‪ .‬ﺩﺭ ﺗﻌﺪﺍﺩﻱ ﺍﺯ ﻛﺸﻮﺭﻫﺎ‪،‬‬
‫ﺳﺎﺯﻣﺎﻥﻫﺎﻱ ﺟﻬﺎﻧﻲ )ﻳﻮﻧﻴﺴﻒ‪ ،‬ﻳﻮﻧﺴﻜﻮ‪ ،‬ﺑﺎﻧﻚ ﺟﻬﺎﻧﻲ ﻭ ‪ (...‬ﺩﺭ ﺟﻬﺖ ﺍﻓﺰﺍﻳﺶ ﺗﻌﻬﺪ ﻣﻠﻲ ﻧﺴﺒﺖ‬
‫ﺑﻪ ﺑﺮﻧﺎﻣﻪﻫﺎﻱ ﻣﺮﺍﻗﺒﺖ ﺑﺮﺍﻱ ﺭﺷﺪ ﻭ ﺗﻜﺎﻣﻞ ﻛﻮﺩﻛﺎﻥ ﺧﺮﺩﺳﺎﻝ ﻓﻌﺎﻟﻴﺖﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﺁﻏﺎﺯ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬
‫ﻣﺮﺩﺍﻥ ﺩﺭ ﻧﻘﺶ ﺭﻫﺒﺮﺍﻥ ﺟﺎﻣﻌﻪ‬
‫ﺁﮔﺎﻫﻲ ﺍﺯ ﻧﻴﺎﺯﻫﺎﻱ ﻛﻮﺩﻛﺎﻥ ﻣﻲﺗﻮﺍﻧﺪ ﺑﺮﻧﺎﻣﻪﺭﻳﺰﻱ ﻭ ﺳﻴﺎﺳﺖﮔﺬﺍﺭﻱﻫﺎﻱ ﻛﻼﻥ ﺟﺎﻣﻌﻪ ﺭﺍ‬
‫ﻧﻘﺶ ﺩﻳﮕﺮ ﻣﺮﺩﺍﻥ‪ ،‬ﻧﻘﺶ ﺭﻫﺒﺮﻱ ﺟﺎﻣﻌﻪ ﺍﺳﺖ‪ .‬ﺁﻧﺎﻥ ﺩﺭ ﭘﺴﺖﻫﺎﻳﻲ ﺍﺯ ﻗﺒﻴﻞ ﺷﻬﺮﺩﺍ‪ ،‬ﻧﻤﺎﻳﻨﺪﮔﻲ‬
‫ﺗﺤﺖﺍﻟﺸﻌﺎﻉ ﻗﺮﺍﺭ ﺩﻫﺪ‪ .‬ﺩﺭ ﻛﺸﻮﺭ ﻛﻠﻤﺒﻴﺎ‪ ،‬ﻣﺆﺳﺴﻪ ﺭﻓﺎﻩ ﺧﺎﻧﻮﺍﺩﻩ ﻛﻪ ﻳﻚ ﺳﺎﺯﻣﺎﻥ ﻏﻴﺮ ﺩﻭﻟﺘﻲ ﺍﺳﺖ‪،‬‬
‫ﺷﻮﺭﺍﻱ ﺷﻬﺮ ﻭ ﻏﻴﺮﻩ ‪ ...‬ﺳﻴﺎﺳﺖﻫﺎﻱ ﻳﻚ ﺟﺎﻣﻌﻪ ﺭﺍ ﺗﻌﻴﻴﻦ ﻣﻲﻛﻨﻨﺪ ﻭ ﺍﻗﺪﺍﻣﺎﺗﺸﺎﻥ ﻛﻮﺩﻛﺎﻥ ﺭﺍ‬
‫ﻃﺮﺣﻲ ﺑﻪ ﻧﺎﻡ »ﭘﺪﺭﻱ« ﺭﺍ ﻣﻄﺮﺡ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻫﺪﻑ ﺍﻳﻦ ﺑﺮﻧﺎﻣﻪ ﺁﻣﻮﺯﺵ ﻣﺮﺩﺍﻥ ﺩﺭ ﺟﻬﺖ ﺷﻨﺎﺧﺖ‬
‫ﻣﺴﺘﻘﻴﻤ ًﺎ ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﺩﺍﺭﺩ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺁﻣﻮﺯﺵ ﺭﻫﺒﺮﺍﻥ ﺟﺎﻣﻌﻪ ﺩﺭﺑﺎﺭﺓ ﺍﺭﺯﺵ ﻭ ﺍﻫﻤﻴﺖ ﺳﺎﻝﻫﺎﻱ ﺍﻭﻟﻴﺔ‬
‫ﻣﺴﺆﻭﻟﻴﺖﻫﺎﻳﺸﺎﻥ ﺑﺮﺍﻱ ﭘﻴﺸﺮﻓﺖ ﺯﻧﺪﮔﻲ ﻓﺮﺯﻧﺪﺍﻧﺸﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻃﺮﺡ ﺷﺎﻣﻞ ﻓﻌﺎﻟﻴﺖﻫﺎﻱ ﺯﻳﺮ‬
‫ﻛﻮﺩﻛﻲ ﻣﻲ ﺗﻮﺍﻧﺪ ﺳﻴﺎﺭ ﻣﻔﻴﺪ ﺑﺎﺷﺪ‪ .‬ﺑﻪ ﻣﺜﺎﻝ ﺯﻳﺮ ﺍﺯ ﻛﺸﻮﺭ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺗﻮﺟﻪ ﻛﻨﻴﺪ‪:‬‬
‫ﺍﺳﺖ‪:‬‬
‫ﺩﺭ ﻛﺸﻮﺭ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺍﻧﺠﻤﻨﻲ ﺑﺎ ﻧﺎﻡ ﺍﻧﺠﻤﻦ ﺧﻮﺩ ﺍﺷﺘﻐﺎﻟﻲ ﺯﻧﺎﻥ ﻓﻌﺎﻝ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﻧﺠﻤﻦ ﺩﺭ‬
‫ﺗﺪﻭﻳﻦ ﻣﺠﻤﻮﻋﻪﺍﻱ ﺍﺯ ﺟﺰﻭﺍﺕ ﺩﺭﺑﺎﺭﺓ ﻧﻘﺶ ﭘﺪﺭ ﻭ ﺍﺭﺯﺵﻫﺎ‪ ،‬ﺗﺪﻭﻳﻦ ﺑﺮﻧﺎﻣﻪﻫﺎﻱ ﺗﻠﻮﻳﺰﻳﻮﻧﻲ ﻛﻮﺗﺎﻩ‪،‬‬
‫ﺑﺨﺶ ﻛﺎﺭﻫﺎﻱ ﻏﻴﺮ ﺭﺳﻤﻲ ﺯﻧﺎﻥ ﺍﺯ ﻗﺒﻴﻞ ﺯﺑﺎﻟﻪ ﺟﻤﻊ ﻛﻨﻲ‪ ،‬ﻭﺟﻴﻦ ﻛﺮﺩﻥ‪ ،‬ﺭﻓﺘﮕﺮﻱ‪ ،‬ﺩﺳﺖﻓﺮﻭﺷﻲ‬
‫ﺗﻮﺯﻳﻊ ﻛﺘﺎﺏﻫﺎﻱ ﻛﻮﺩﻛﺎﻥ ﺩﺭﺑﺎﺭﺓ ﻧﻘﺶ ﭘﺪﺭﻱ ﻭ ﺁﻣﻮﺯﺵ ﭼﮕﻮﻧﮕﻲ ﭘﺪﺭ ﺑﻮﺩﻥ ﺑﻪ ﻣﺮﺑﻴﺎﻥ ﺩﺭ ﺳﻄﺢ‬
‫ﻭ ﻏﻴﺮﻩ ﻓﻌﺎﻟﻴﺖ ﻣﻲ ﻛﻨﺪ‪ .‬ﺍﻧﺠﻤﻦ ﺑﻪ ﺍﻳﻦ ﺩﺳﺘﻪ ﺍﺯ ﺯﻧﺎﻥ ﻛﻤﻚ ﻣﻲ ﻛﻨﺪ ﺗﺎ ﺩﺭﺑﺎﺭﺓ ﺷﻐﻠﺸﺎﻥ ﺷﻨﺎﺧﺖ‬
‫ﺟﺎﻣﻌﻪ‪ .‬ﻃﺒﻖ ﺍﻳﻦ ﻃﺮﺡ ﺑﻪ ﻧﻘﺶ ﻭ ﺟﺎﻳﮕﺎﻩ ﭘﺪﺭ ﺩﺭ ﻃﻮﻝ ﺑﺎﺭﺩﺍﺭﻱ‪ ،‬ﺗﻮﻟﺪ‪ ،‬ﺗﺮﺑﻴﺖ ﻭ ﺁﻣﻮﺯﺵ ﻛﻮﺩﻛﺎﻥ‬
‫ﭘﻴﺪﺍ ﻛﻨﻨﺪ‪ .‬ﻳﻜﻲ ﺍﺯ ﮔﺮﻭﻩﻫﺎﻱ ﺣﻤﺎﻳﺖ ﺗﻮﺳﻂ ﺍﻳﻦ ﺍﻧﺠﻤﻦ ﻛﺎﺭﮔﺮﺍﻥ ﺻﻨﻌﺖ ﺗﻨﺒﺎﻛﻮ ﻫﺴﺘﻨﺪ‪ .‬ﺍﻳﻦ‬
‫ﺗﻮﺟﻪ ﻣﻲﺷﻮﺩ‪ .‬ﭘﻴﺎﻡﻫﺎﻱ ﺍﺳﺎﺳﻲ ﺩﺭ ﻫﻤﺔ ﺁﻣﻮﺯﺵﻫﺎ ﺍﻳﻦ ﺍﺳﺖ‪:‬‬
‫ﺯﻧﺎﻥ ﺩﺭ ﺗﻤﺎﻡ ﻣﺮﺍﺣﻞ ﺗﻮﻟﻴﺪ ﺗﻨﺒﺎﻛﻮ ﺷﺮﻛﺖ ﺩﺍﺭﻧﺪ‪ .‬ﺁﻧﻬﺎ ﺗﻨﺒﺎﻛﻮ ﻣﻲﻛﺎﺭﻧﺪ‪ ،‬ﻣﺮﺍﻗﺐ ﺭﺷﺪﺷﺎﻥ ﻫﺴﺘﻨﺪ‪،‬‬
‫ﭘﺪﺭﺍﻥ ﻣﻲﺗﻮﺍﻧﻨﺪ ﺑﺎ ﺩﻭﺳﺖ ﺩﺍﺷﺘﻦ ﻭ ﻳﺎﺭﻱ ﺑﻪ ﻛﻮﺩﻛﺎﻥ ﺍﺯ ﺁﻧﺎﻥ ﻟﺬﺕ ﺑﺒﺮﻧﺪ‪ .‬ﻫﺪﻑ ﻧﻬﺎﻳﻲ ﺳﺎﺧﺖ‬
‫ﻣﺤﺼﻮﻻﺕ ﺭﺍ ﺟﻤﻊﺁﻭﺭﻱ ﻣﻲ ﻛﻨﻨﺪ ﻭ ﺩﺭ ﭘﺎﻳﺎﻥ ﺑﺮگﻫﺎﻱ ﺁﻥ ﺭﺍ ﺟﺪﺍ ﻣﻲﻛﻨﻨﺪ‪ .‬ﺑﺮ ﻃﺒﻖ ﻗﺎﻧﻮﻥ‬
‫ﻧﻮﻉ ﺟﺪﻳﺪﻱ ﺍﺯ ﺧﺎﻧﻮﺍﺩﻩﺍﻳﺴﺖ ﻛﻪ ﺩﺭ ﺁﻥ ﻣﺮﺩﺍﻥ ﻧﻴﺰ ﺑﺨﺸﻲ ﻣﺆﺛﺮ ﺩﺭ ﺯﻧﺪﮔﻲ ﺭﻭﺯﺍﻧﻪ ﻫﺴﺘﻨﺪ ﺗﺎ ﺩﺭ‬
‫ﻛﺴﺎﻧﻲ ﻛﻪ ﻛﺎﺭﺧﺎﻧﻪﻫﺎﻱ ﺗﻨﺒﺎﻛﻮ ﺭﺍ ﺍﺩﺍﺭﻩ ﻣﻲ ﻛﻨﻨﺪ‪ ،‬ﻣﺴﺆﻭﻝ ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩﻥ ﺷﺮﺍﻳﻂ ﻣﺮﺍﻗﺒﺖ ﺍﺯ‬
‫ﺭﻭﺍﺑﻂ ﺑﺎ ﻓﺮﺯﻧﺪﺍﻥ ﻭ ﻫﻤﺴﺮ ﺧﻮﺩ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﻓﺮﺩ ﻣﺘﻌﻬﺪ ﻋﻤﻞ ﻣﻲﻛﻨﻨﺪ‪.‬‬
‫ﻛﻮﺩﻛﺎﻥ ﻛﺎﺭﮔﺮﺍﻥ ﻫﺴﺘﻨﺪ‪ ،‬ﺍﮔﺮﭼﻪ ﺁﻧﻬﺎ ﺍﻳﻦ ﻣﺴﺆﻭﻟﻴﺖ ﺭﺍ ﻧﻤﻲﭘﺬﻳﺮﻧﺪ‪.‬‬
‫ﺩﺭ ﻛﺸﻮﺭ ﻣﺎﻟﺰﻱ ﺩﻭﻟﺖ ﻣﻨﺎﺑﻊ ﻗﺎﺑﻞ ﻣﻼﺣﻈﻪﺍﻱ ﺭﺍ ﺑﻪ ﺗﻮﺳﻌﻪ ﻭ ﺗﺮﻭﻳﺞ ﺑﺮﻧﺎﻣﻪﻫﺎﻱ ﻣﺮﺍﻗﺒﺖ‬
‫ﺍﻳﻦ ﺍﻧﺠﻤﻦ ﺩﺭ ﺟﻬﺖ ﺗﺄﺳﻴﺲ ﻣﺮﺍﻛﺰ ﻣﺮﺍﻗﺒﺖ ﺍﺯ ﻛﻮﺩﻛﺎﻥ ﺑﺎ ﻣﺎﻟﮕﺎﻥ ﻭ ﺻﺎﺣﺒﺎﻥ ﻛﺎﺭﺧﺎﻧﻪﻫﺎﻱ‬
‫ﺑﺮﺍﻱ ﺭﺷﺪ ﻭ ﺗﻜﺎﻣﻞ ﻛﻮﺩﻛﺎﻥ ﺧﺮﺩﺳﺎﻝ ﺍﺧﺘﺼﺎﺹ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺗﻮﺳﻌﻪ ﺍﻳﻦ ﺑﺮﻧﺎﻣﻪﻫﺎ ﺑﺮﻋﻬﺪﻩ‬ ‫ﺗﻨﺒﺎﻛﻮ ﺑﻪ ﻣﺬﺍﻛﺮﻩ ﭘﺮﺩﺍﺧﺖ‪ .‬ﻫﺮﭼﻨﺪ ﻛﻪ ﮔﻔﺖﻭﮔﻮﻱ ﻣﺴﺘﻘﻴﻢ ﺑﺎ ﻳﺎﻥ ﻣﺎﻟﻜﺎﻥ‪ ،‬ﻛﺎﻣ ً‬
‫ﻼ ﺑﻲﻧﺘﻴﺠﻪ ﺑﻮﺩ‪.‬‬
‫ﻭﺯﺍﺭﺗﺨﺎﻧﻪﻫﺎﻱ ﻣﺨﺘﻠﻒ ﺍﺳﺖ‪ .‬ﺑﻪ ﺩﻟﻴﻞ ﺍﻳﻦ ﮔﻮﻧﺎﮔﻮﻧﻲ )ﻭﺟﻮﺩ ﻭﺯﺍﺭﺗﺨﺎﻧﻪﻫﺎﻱ ﻣﺨﺘﻠﻒ( ﺭﺳﻴﺪﻥ ﺑﻪ‬
‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﺍﻧﺠﻤﻦ ﺑﺎ ﺷﻬﺮﺩﺍﺭﻫﺎ ﻭﺍﺭﺩ ﻣﺬﺍﻛﺮﻩ ﺷﺪ ﻭ ﺩﺭﺑﺎﺭﺓ ﻧﻴﺎﺯﻫﺎﻱ ﻛﻮﺩﻛﺎﻥ ﻭ ﻣﺸﻜﻼﺕ ﺯﻧﺎﻥ ﺑﺎ ﺁﻧﻬﺎ‬
‫ﻳﻚ ﺳﻴﺎﺳﺖ ﻭ ﻫﻤﺎﻫﻨﮓﺳﺎﺯﻱ ﺗﻼﺵﻫﺎ ﻛﺎﺭﻱ ﻣﺸﻜﻞ ﺍﺳﺖ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺳﺎﺯﻣﺎﻥ ﻳﻮﻧﻴﺴﻒ‬
‫ﮔﻔﺖﻭ ﮔﻮ ﻛﺮﺩ ﻭ ﻗﻮﻝ ﻫﻤﻜﺎﺭﻱ ﺭﺍ ﺍﺯ ﺷﻬﺮﺩﺍﺭﻫﺎ ﮔﺮﻓﺖ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺳﺎﺧﺘﻤﺎﻥﻫﺎﻱ ﺑﺪﻭﻥ ﺍﺳﺘﻔﺎﺩﻩ‬
‫ﺑﺮﺍﻱ ﺗﺤﻘﻖ ﺍﻳﻦ ﺍﻣﺮ‪ ،‬ﻳﻌﻨﻲ ﻳﻜﺴﺎﻥ ﺳﺎﺯﻱ ﺳﻴﺎﺳﺖﻫﺎ ﻭ ﻫﻤﺎﻫﻨﮕﻲ ﺩﺭ ﺑﺮﻧﺎﻣﻪﻫﺎ ﺩﺭ ﻛﺸﻮﺭ ﻣﺎﻟﺰﻱ‪،‬‬
‫ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺑﺮﻧﺎﻣﻪ ﻣﺮﺍﻗﺒﺖ ﺍﺯ ﻛﻮﺩﻛﺎﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﻭ ﺳﺎﻳﺮ ﺭﻭﺳﺘﺎﻫﺎ ﻫﻢ ﺩﺭ ﺗﺠﻬﻴﺰ ﻭ ﺗﺪﺍﺭﻛﺎﺕ ﺑﻪ ﺁﻥ‬
‫ﻗﻮﻝ ﻫﻤﻜﺎﺭﻱ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻛﻤﻚ ﻛﺮﺩ‪ .‬ﭘﺲ ﺍﺯ ﻛﻤﻚﻫﺎﻱ ﺍﺭﺍﻳﻪ ﺷﺪﺓ ﺟﺎﻣﻌﻪ‪ ،‬ﺑﺮﺧﻲ ﺍﺯ ﺻﺎﺣﺒﺎﻥ ﺍﻳﻦ ﻛﺎﺭﺧﺎﻧﻪﻫﺎ ﺑﺎ ﺗﻌﻴﻴﻦ ﻭ‬
‫ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﺎﺭ ﺍﻓﺮﺍﺩ ﻣﺘﺨﺼﺺ ﺩﺭ ﺍﻣﻮﺭ ﻛﻮﺩﻛﺎﻥ ﻭ ﺩﻭﻟﺘﻤﺮﺩﺍﻥ ﻋﻼﻗﻪﻣﻨﺪ ﺩﺳﺖ ﺑﻪ ﺩﺳﺖ ﻫﻢ‬
‫ﭘﺮﺩﺍﺧﺖ ﺣﻘﻮﻕ ﺑﺮﺍﻱ ﺁﻣﻮﺯﮔﺎﺭ ﻭ ﻣﺸﻜﻞ ﺗﻐﺬﻳﻪ ﻛﻮﺩﻛﺎﻥ ﺑﻪ ﺍﻳﻦ ﻣﺮﺍﻛﺰ ﻛﻤﻚ ﻛﺮﺩﻧﺪ‪ .‬ﺑﺎ ﻫﻤﺔ ﺍﻳﻨﻬﺎ‬
‫ﺍﻧﺠﻤﻦ ﺑﺮﺍﻱ ﺩﺳﺘﺮﺳﻲ ﺑﻪ ﺭﺍﻫﻲ ﻣﺆﺛﺮﺗﺮ ﺑﺎ ﺭﻫﺒﺮﺍﻥ ﺳﻴﺎﺳﻲ ﺷﻬﺮ ﻭﺍﺭﺩ ﮔﻔﺖﻭﮔﻮ ﺷﺪ‪ .‬ﻫﻤﺔ ﺍﻳﻦ‬
‫ﺗﻼﺵ ﻫﺎ ﺳﺒﺐ ﻛﺸﺪ ﻙ ﺟﺎﻣﻌﻪ ﻣﺬﻛﻮﺭ ﺩﺭﻙ ﺧﻮﺑﻲ ﻧﺴﺒﺖ ﺑﻪ ﻧﻴﺎﺯﻫﺎﻱ ﺯﻧﺎﻥ ﻭ ﻛﻮﺩﻛﺎﻥ ﺩﺍﺷﺘﻪ‬
‫ﺑﺎﺷﺪ ﻭ ﻣﺘﺤﺪ ﺷﻮﺩ ﺗﺎ ﺣﻤﺎﻳﺖﻫﺎ ﺭﺍ ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩ‪.‬‬

‫‪Issue 23‬‬
‫‪www.simorghmagazine.com‬‬
‫‪December 2010‬‬ ‫‪7‬‬
 ‫ﺩﺍﺩﻧﺪ‪ .‬ﺍﻳﻦ ﮔﺮﻭﻩ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻣﻨﺎﺑﻊ ﻭ ﺷﺮﻛﺖ ﺩﺭ ﺳﻤﻴﻨﺎﺭﻫﺎ ﺑﺎ ﻣﻮﺿﻮﻉ ﻣﺮﺍﻗﺒﺖ ﺑﺮﺍﻱ ﺭﺷﺪ ﻭ ﺗﻜﺎﻣﻞ‬
‫ﻛﻮﺩﻛﺎﻥ ﺧﺮﺩﺳﺎﻝ ﺑﻴﺸﺘﺮ ﺁﺷﻨﺎ ﺷﺪﻧﺪ‪ .‬ﻫﺮﭼﻨﺪ ﺷﺎﻳﺪ ﻫﺮﻛﺪﺍﻡ ﺍﺯ ﺁﻧﻬﺎ ﺑﻪ ﺗﻨﻬﺎﻳﻲ ﺗﺠﺎﺭﺑﻲ ﺩﺭ ﺍﻳﻦ‬
‫ﺯﻣﻴﻨﻪ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﺍﻣﺎ ﻳﻚ ﻧﺸﺴﺖ ﻣﺸﺘﺮﻙ ﻓﺮﺻﺖ ﺧﻮﺑﻲ ﺑﺮﺍﻱ ﺗﺒﺎﺩﻝﻧﻈﺮ ﺩﺭ ﺟﻬﺖ ﺗﺪﺍﻭﻡ ﻭ ﺗﺤﻘﻖ‬
‫ﺑﺮﻧﺎﻣﻪﻫﺎﻱ ﺗﻮﺳﻌﻪ ﺩﺭ ﺍﻣﻮﺭ ﻛﻮﺩﻛﺎﻥ ﺑﻮﺩ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﻓﻌﺎﻟﻴﺖﻫﺎ ﺣﻤﺎﻳﺖ ﺩﻭﻟﺖ ﻣﺎﻟﺰﻱ ﺍﺯ ﻛﻮﺩﻛﺎﻥ‬
‫ﻭ ﺑﺮﻧﺎﻣﻪﻫﺎﻱ ﻣﺮﺑﻮﻁ ﺑﻪ ﺁﻧﺎﻥ ﺑﻪﻃﻮﺭ ﺟﺪﻱ ﺻﻮﺭﺕ ﮔﺮﻓﺖ‪.‬‬
‫ﻣﺜﺎﻝﻫﺎ ﻧﺸﺎﻥ ﻣﻲ ﺩﻫﺪ ﺑﺎﻱ ﺍﻳﻨﻜﻪ ﺑﺘﻮﺍﻧﻴﻢ ﺗﻐﻴﻴﺮﻱ ﺩﺭ ﻭﺿﻌﻴﺖ ﻛﻮﺩﻛﺎﻥ ﺍﻳﺠﺎﺩ ﻛﻨﻴﻢ‪ ،‬ﻧﻴﺎﺯﻣﻨﺪﻳﻢ‬
‫ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﻳﻚ ﺟﺎﻣﻌﻪ ﺭﺍ ﺍﺯ ﻗﺒﻴﻞ ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﺳﻴﺎﺳﺘﻤﺪﺍﺭﺍﻥ ﻭ ﺗﺼﻤﻴﻢﮔﻴﺮﻳﻨﺪﻩﻫﺎ ﻭ ﻫﻤﺔ ﺁﻧﻬﺎﻳﻲ ﻛﻪ‬
‫ﺧﺪﻣﺎﺗﻲ ﺍﺭﺍﻳﻪ ﻣﻲﺩﻫﻨﺪ‪ ،‬ﺁﮔﺎﻩ ﺳﺎﺯﻳﻢ‪ .‬ﻳﻚ ﺟﺎﻣﻌﻪ ﺑﺎﻳﺪ ﺑﺪﺍﻧﺪ ﺩﺭ ﺻﻮﺭﺕ ﺗﺼﻤﻴﻢﮔﻴﺮﻱﻫﺎﻱ ﺍﺷﺘﺒﺎﻩ‬
‫ﻭ ﻏﻴﺮ ﻣﻨﻄﻘﻲ ﺳﻴﺎﺳﺘﻤﺪﺍﺭﺍﻥ ﻭ ﺑﺮﻧﺎﻣﻪﺭﻳﺰﺍﻧﺶ‪ ،‬ﻣﻲﺗﻮﺍﻧﺪ ﺭﻓﺎﻩ ﻛﻮﺩﻛﺎﻥ ﻭ ﺧﺎﻧﻮﺍﺩﻩﻫﺎ ﺭﺍ ﺑﻪ ﻣﺨﺎﻃﺮﻩ‬
‫ﺑﻴﺎﻧﺪﺍﺯﺩ‪.‬‬
‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﺑﺎﻳﺪ ﻫﻤﮕﺎﻥ ﺑﺮﺍﻱ ﺷﻨﺎﺳﺎﻳﻲ ﺭﺍﻫﻜﺎﺭﻫﺎ ﻭ ﺭﻭﺵﻫﺎ ﺩﺭ ﺟﻬﺖ ﺗﺄﻣﻴﻦ ﻧﻴﺎﺯﻫﺎﻱ ﺣﻤﺎﻳﺘﻲ ﺍﺯ‬
‫ﻛﻮﺩﻛﺎﻥ ﻭ ﺧﺎﻧﻮﺍﺩﻩﻫﺎ ﻭ ﺁﮔﺎﻫﻲ ﺑﻪ ﻣﺴﺎﻳﻞ ﺁﻧﺎﻥ ﺑﺴﻴﺞ ﺷﻮﻧﺪ‪ .‬ﺩﺭ ﺯﻳﺮ ﭼﻨﺪ ﻧﻤﻮﻧﻪ ﺍﺯ ﺍﻳﻦ ﺭﺍﻫﺒﺮﺩﻫﺎ‬
‫ﺁﻣﺪﻩ ﺍﺳﺖ‪:‬‬
‫‪ -‬ﻣﺮﺩﺍﻥ ﺑﺮﺍﻱ ﺩﺭﻙ ﺍﻫﻤﻴﺖ ﻭ ﺿﺮﻭﺭﺕ ﻣﺸﺎﺭﻛﺖ ﺑﺎ ﻓﺮﺯﻧﺪﺍﻥ ﻧﻴﺎﺯﻣﻨﺪ ﺁﮔﺎﻫﻲ ﻫﺴﺘﻨﺪ‪ .‬ﺁﻧﺎﻥ ﺑﺎﻳﺪ‬
‫ﺭﻓﺘﺎﺭ ﺧﻮﺩ ﻭ ﺗﺄﺛﻴﺮﺵ ﺭﺍ ﺑﺮ ﺯﻧﺪﮔﻲ ﻛﻮﺩﻛﺎﻥ ﺑﺒﻴﻨﻨﺪ‪ .‬ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﺎﺭ ﻣﺘﺨﺼﺼﺎﻥ ﺑﺎﻳﺪ ﺭﺍﻫﺒﺮﺩﻫﺎﻱ‬
‫ﻋﻤﻠﻲ ﺭﺍ ﺗﻮﺳﻌﻪ ﺩﻫﻨﺪ ﺗﺎ ﻣﺸﺎﺭﻛﺖ ﻣﺮﺩﺍﻥ ﻧﻴﺰ ﺑﻴﺸﺘﺮ ﺷﻮﺩ‪.‬‬
‫‪ -‬ﻣﺮﺩﺍﻥ ﺑﻪ ﻭﻳﮋﻩ ﺁﻧﻬﺎﻳﻲ ﺭﺍ ﻛﻪ ﻣﺸﺎﻏﻞ ﻣﺘﻔﺎﻭﺗﻲ ﺩﺍﺭﻧﺪ ﺑﺎ ﻣﺴﺎﻳﻞ ﺩﻭﺭﺍﻥ ﺍﻭﻟﻴﻪ ﻛﻮﺩﻛﻲ ﺁﺷﻨﺎ ﻛﻨﻴﺪ‪.‬‬
‫ﺑﻪ ﺁﻧﻬﺎ ﻛﻤﻚ ﻛﻨﻴﺪ ﺗﺎ ﺭﺍﻫﻜﺎﺭﻫﺎﻱ ﭼﮕﻮﻧﮕﻲ ﺗﺄﺛﻴﺮ ﻣﺜﺒﺖ ﺑﺮ ﺭﻭﻱ ﺯﻧﺪﮔﻲ ﻛﻮﺩﻛﺎﻥ ﺭﺍ ﺷﻨﺎﺳﺎﻳﻲ‬
‫ﻛﻨﻨﺪ‪.‬‬
‫‪ -‬ﻭﻇﺎﻳﻒ ﻭ ﻧﻘﺶ ﭘﺪﺭﻱ ﺭﺍ ﺑﻪ ﻣﺮﺩﺍﻥ ﺁﻣﻮﺯﺵ ﺩﻫﻴﺪ‪ .‬ﺑﺴﻴﺎﺭ ﺍﺯ ﻣﺮﺩﺍﻥ ﺩﺭ ﺻﻮﺭﺗﻲ ﻛﻪ ﻣﺸﺎﺭﻛﺖ ﺭﺍ‬
‫ﻛﺎﺭﻱ ﺁﺳﺎﻥ ﻭ ﺳﺎﺩﻩ ﺑﺒﻴﻨﻨﺪ ﺑﻬﺘﺮ ﻣﻲﺗﻮﺍﻧﻨﺪ ﺁﻥ ﺭﺍ ﻋﻤﻠﻲ ﻛﻨﻨﺪ‪ .‬ﺁﻧﻬﺎ ﺑﺮﺍﻱ ﻓﻬﻢ ﻣﺸﺎﺭﻛﺖ ﻧﻴﺎﺯﻣﻨﺪﻧﺪ‬
‫ﺗﺎ ﺑﺎ ﺩﺍﻧﺶ ﻭ ﺩﺭﻙ ﻗﺎﺑﻠﻴﺖ ﺍﺟﺮﺍﻳﻲ ﺍﻳﻦ ﺩﺍﻧﺶ ﺁﺷﻨﺎ ﺷﻮﻧﺪ‪ .‬ﻫﻢﭼﻨﻴﻦ ﺁﻧﻬﺎ ﺑﺮﺍﻱ ﺗﺠﺮﺑﻪ ﺭﻓﺘﺎﺭﻫﺎﻱ‬
‫ﺟﺪﻳﺪ ﺁﻣﻮﺧﺘﻪ ﺷﺪﻩ‪ ،‬ﻧﻴﺎﺯﻣﻨﺪ ﭘﺸﺘﻴﺒﺎﻧﻲ ﻭ ﺣﻤﺎﻳﺖ ﻫﺴﺘﻨﺪ‪.‬‬
‫‪ -‬ﻣﺮﺩﺍﻥ ﺭﺍ ﺑﺎ ﻣﻮﺿﻮﻉ ﺭﺷﺪ ﻭ ﺗﻜﺎﻣﻞ ﻛﻮﺩﻛﺎﻥ ﺧﺮﺩﺳﺎﻝ ﻭ ﻭﻇﺎﻳﻒ ﭘﺪﺭﻱ ﺁﺷﻨﺎ ﻛﻨﻴﺪ‪.‬‬
‫ﺍﻣﺮﻭﺯﻩ ﻣﺨﺎﻃﺐ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺑﺮﻧﺎﻣﻪﻫﺎﻱ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ ﻛﻮﺩﻛﺎﻥ ﻫﺴﺘﻨﺪ‪ .‬ﻣﺴﺆﻭﻻﻥ ﺍﻳﻦ ﺑﺮﻧﺎﻣﻪﻫﺎ‬
‫ﻣﻌﺘﻘﺪﻧﺪ ﻛﻪ ﺩﺳﺘﺮﺳﻲ ﺑﻪ ﺯﻧﺎﻥ ﺭﺍﺣﺖﺗﺮ ﺍﺳﺖ‪ .‬ﺁﻧﻬﺎ ﻣﺮﺍﻗﺒﺎﻥ ﺍﺻﻠﻲ ﻛﻮﺩﻙ ﻫﺴﺘﻨﺪ ﻭ ﺍﻧﮕﻴﺰﻩﺷﺎﻥ‬
‫ﺑﺮﺍﻱ ﻳﺎﺩﮔﻴﺮﻱ ﺑﻴﺸﺘﺮ ﺍﺳﺖ‪ .‬ﻫﻢﭼﻨﻴﻦ ﺯﻧﺎﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﻣﺮﺍﻗﺐ ﺍﺯ ﺣﻤﺎﻳﺖ ﺍﺟﺘﻤﺎﻋﻲ ﺑﻴﺸﺘﺮﻱ‬
‫ﺑﺮﺧﻮﺭﺩﺍﺭﻧﺪ ﻭ ﺑﺮﻧﺎﻣﻪﺭﻳﺰﻱ ﺑﺮﺍﻱ ﻣﺮﺩﺍﻥ ﺩﺷﻮﺍﺭﺗﺮ ﺍﺳﺖ‪ .‬ﺑﺎ ﺍﻳﻦ ﻫﻤﻪ ﻃﺮﺣﻲ ﻛﻪ ﺩﻓﺘﺮ ﻳﻮﻧﻴﺴﻒ ﺩﺭ‬
‫ﺧﺎﻭﺭ ﻣﻴﺎﻧﻪ ﻭ ﺁﻓﺮﻳﻘﺎﻱ ﺷﻤﺎﻟﻲ ﻣﻄﺮﺡ ﻣﻲﻛﻨﺪ‪ ،‬ﻣﺨﺎﻃﺒﺎﻥ ﺍﺻﻠﻲ ﺁﻣﻮﺯﺵ ﭘﺪﺭﺍﻥ ﻫﺴﺘﻨﺪ‪ .‬ﺍﻳﻦ ﺑﺮﻧﺎﻣﻪ‬
‫ﺑﺮﺍﻱ ﭘﺪﺭﺍﻥ ﺷﺎﻣﻞ ﻣﺠﻤﻮﻋﻪﺍﻱ ﺍﺯ ﻧﻮﺍﺭﻫﺎﻱ ﻭﻳﺪﺋﻮﻳﻲ ﺩﺭﺑﺎﺭﻩ ﺭﺷﺪ ﻭ ﺗﻜﺎﻣﻞ ﻛﻮﺩﻛﺎﻥ ﺩﺭ ‪ 3‬ﺳﺎﻝ‬
‫ﺍﻭﻝ ﺯﻧﺪﮔﻲ ﻭ ﺁﺷﻨﺎﻳﻲ ﺑﺎ ﺗﻮﺍﻧﺎﻳﻲﻫﺎﻱ ﻧﻮﺯﺍﺩﺍﻥ ﻭ ﻛﻮﺩﻛﺎﻥ ﺧﺮﺩﺳﺎﻝ ﺍﺳﺖ‪ .‬ﻛﺘﺎﺑﻬﺎ ﻫﻢ ﻭﺳﻴﻠﻪ ﺧﻮﺑﻲ‬
‫ﺑﺮﺍﻱ ﺑﺎﻻ ﺑﺮﺩﻥ ﺩﺍﻧﺶ ﻭ ﺁﮔﺎﻫﻲ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﻨﺒﻊ‪:‬‬
‫‪ w‬ﻧﺎﻣﻪ ﻣﺮﺑﻰ‬
‫‪v‬‬

‫ﺩﺭﺧﺖ ﺭﺍ ﺑﻪ ﻧﺎﻡ ﺑﺮگ‬

‫ﺑﻬﺎﺭ ﺭﺍ ﺑﻪ ﻧﺎﻡ ﮔﻞ‬
‫ﺳﺘﺎﺭﻩ ﺭﺍ ﺑﻪ ﻧﺎﻡ ﻧﻮﺭ‬
‫ﻛﻮﻩ ﺭﺍ ﺑﻪ ﻧﺎﻡ ﺳﻨﮓ‬
‫ﺩﻝ ﺷﻜﻔﺘﻪ ﻣﺮﺍ ﺑﻪ ﻧﺎﻡ ﻋﺸﻖ‬
‫ﻋﺸﻖ ﺭﺍ ﺑﺎ ﻧﺎﻡ ﺩﺭﺩ‬
‫ﻣﺮﺍ ﺑﻪ ﻧﺎﻡ ﻛﻮﭼﻜﻢ ﺻﺪﺍ ﺑﺰﻥ‬

‫"ﻋﻤﺮﺍﻥ ﺻﻼﺣﻰ"‬

‫ﺷﻤﺎﺭﻩ ‪23‬‬
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‫ﺁﺫﺭ ‪1389‬‬
‫ﻫﻮﻳﺖ ﻗﺎﺗﻠﻴﻦ ﺟﻮﺍﻥ ﺍﻳﺮﺍﻧﻰ ﺩﺭ ﺍﺗﺎﻭﺍ ﻣﺸﺨﺺ ﺷﺪ‬
‫ﺍﻳﺮﺍﻧﺘﻮ‪ :‬ﺳﻪ ﻧﻔﺮ ﻛﻪ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﻗﺘﻞ ﻳﺰﺩﺍﻥ ﻏﻴﺎﺛﻮﻧﺪ ﻏﻴﺎﺛﻰ‪ ،‬ﺑﺎﺩﺍﺷﺖ ﺷﺪﻩ ﺍﻧﺪ‪ ،‬ﺭﻭﺯ‬
‫ﭼﻬﺎﺭﺷﻨﺒﻪ ﻣﺤﺎﻛﻤﻪ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﻋﺒﺪﺍﻟﺤﻤﻴﺪ ﻭﻫﺒﻪ‪ 20 ،‬ﺳﺎﻟﻪ ﺑﻪ ﺍﺭﺗﻜﺎﺏ ﻗﺘﻞ ﺍﺯ ﻧﻮﻉ ﺩﺭﺟﻪ ‪ 2‬ﻭ ﺧﺎﻟﺪ ﻭﻫﺒﻪ ﻭ ﺯﻛﺮﻳﺎ‬
‫ﺩﻭﺭﻫﻨﻮ ﺑﻪ ﺗﺮﺗﻴﺐ ﺑﺎ ‪ 19‬ﻭ ‪ 18‬ﺳﺎﻝ ﺳﻦ‪ ،‬ﺑﻪ ﻫﻤﺪﺳﺘﻰ ﺑﺎ ﺍﻭ ﻣﺘﻬﻢ ﺷﺪﻩ ﺍﻧﺪ‪.‬‬
‫ﺑﺎ ﺍﻳﻨﻜﻪ ﺩﻟﻴﻞ ﺍﺻﻠﻰ ﻣﺎﺟﺮﺍ ﺑﻄﻮﺭ ﺭﺳﻤﻰ ﺍﻋﻼﻡ ﻧﺸﺪﻩ ‪ ،‬ﺍﻣﺎ ﻣﻨﺎﺑﻊ ﻣﻄﻠﻊ ﮔﻔﺘﻪ ﺍﻧﺪ‪ ،‬ﺍﻳﻦ‬
‫ﺟﻨﺎﻳﺖ ﺩﺭ ﭘﻰ ﺍﺧﺘﻼﻑ ﻧﺎﺷﻰ ﺍﺯ ﻣﺒﺎﺩﻟﻪ ﻣﻮﺍﺩ ﻣﺨﺪﺭ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻫﻴﭽﻴﻚ ﺍﺯ ﻣﺘﻬﻤﻴﻦ ﺳﺎﺑﻘﻪ ﺟﻨﺎﻳﻰ ﻧﺪﺍﺷﺘﻪ ﺍﻧﺪ ﺍﻣﺎ ﻣﻮﺍﺭﺩ ﺯﻳﺎﺩﻯ ﺍﺯ ﺧﺮﻳﺪ ﻭ ﻓﺮﻭﺵ‬
‫ﻣﻮﺍﺩ ﻣﺨﺪﺭ ﺗﻮﺳﻂ ﺁﻧﺎﻥ ﺗﻮﺳﻂ ﻫﻤﺴﺎﻳﮕﺎﻧﺸﺎﻥ ﮔﺰﺍﺭﺵ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻣﺘﻬﻢ ﺭﺩﻳﻒ ﺍﻭﻝ ﻫﻤﭽﻨﻴﻦ ﺳﺮﮔﺮﻡ ﮔﺬﺭﺍﻧﺪﻥ ﺩﻭﺭﻩ ﺩﺭ ﻛﺎﻟﺞ ﺑﺮﺍﻯ ﭘﻴﻮﺳﺘﻦ ﺑﻪ ﻧﻴﺮﻭﻯ‬
‫ﭘﻠﻴﺲ ﺑﻮﺩ‪.‬‬
‫ﺍﺿﺎﻓﻪ ﻣﻰ ﺷﻮﺩ‪ ،‬ﻳﻚ ﺟﻮﺍﻥ ‪ 16‬ﺳﺎﻟﻪ ﺍﻳﺮﺍﻧﻰ ﺑﻪ ﻧﺎﻡ ﻳﺰﺩﺍﻥ ﻏﻴﺎﺛﻮﻧﺪ ﻏﻴﺎﺛﻰ‪ ،‬ﺻﺒﺢ ﺭﻭﺯ‬
‫ﺩﻭﺷﻨﺒﻪ ﺑﺮ ﺍﺛﺮ ﺍﺻﺎﺑﺖ ﮔﻠﻮﻟﻪ ﺍﺯ ﻧﺎﺣﻴﻪ ﺳﻴﻨﻪ ﺑﻪ ﻗﺘﻞ ﺭﺳﻴﺪ‪.‬‬
‫ﺑﻪ ﮔﺰﺍﺭﺵ ﺍﺗﺎﻭﺍ ﺳﻴﺘﻰ ﺯﻥ‪ ،‬ﺷﺎﻫﺪﺍﻥ ﻋﻴﻨﻰ ﮔﻔﺘﻨﺪ‪ ،‬ﻣﻘﺎﺭﻥ ﺳﺎﻋﺖ ‪ 10‬ﺻﺒﺢ‪ ،‬ﻳﺰﺩﺍﻥ‪،‬‬
‫ﺳﻮﺍﺭ ﻳﻚ ﺧﻮﺩﺭﻭ ﺩﺭ ﻛﻨﺎﺭ ﺧﻴﺎﺑﺎﻥ ‪ BOOTH‬ﺷﺪﻩ ﻭ ﺑﺎ ﺳﺮﻧﺸﻴﻨﺎﻥ ﺁﻥ ﺑﻪ ﮔﻔﺖ ﻭ‬
‫ﮔﻮ ﭘﺮﺩﺍﺧﺖ‪ ،‬ﺍﻣﺎ ﺩﻗﺎﻳﻘﻰ ﺑﻌﺪ ﺻﺪﺍﻯ ﺩﻭ ﺷﻠﻴﻚ ﺷﻨﻴﺪﻩ ﺷﺪ ﻭ ﻗﺎﺗﻠﻴﻦ‪ ،‬ﺑﺎ ﺑﺎﺯ ﻛﺮﺩﻥ ﺩﺭ‬
‫ﺧﻮﺩﺭﻭ‪ ،‬ﭘﻴﻜﺮ ﺗﻴﺮﺧﻮﺭﺩﻩ ﻳﺰﺩﺍﻥ ﺭﺍ ﺑﻪ ﺑﻴﺮﻭﻥ ﭘﺮﺕ ﻛﺮﺩﻩ ﻭ ﻣﺘﻮﺍﺭﻯ ﺷﺪﻧﺪ‪.‬‬
‫ﺑﺎ ﺍﻋﻼﻡ ﻣﺸﺨﺼﺎﺕ ﺧﻮﺩﺭﻭ ﺗﻮﺳﻂ ﺭﻫﮕﺬﺭﺍﻥ‪ ،‬ﭘﻠﻴﺲ ﺗﻮﺍﻧﺴﺖ ﻭﺳﻴﻠﻪ ﻧﻘﻠﻴﻪ ﻣﺬﻛﻮﺭ ﺭﺍ‬
‫ﺗﻮﻗﻴﻒ ﻛﺮﺩﻩ ﻭ ﺩﻭ ﺳﺮﻧﺸﻴﻦ ﺁﻥ ﺭﺍ ‪ ،‬ﺑﺎﺯﺩﺍﺷﺖ ﻛﻨﺪ‪.‬‬
‫ﮔﻔﺘﻪ ﻣﻰ ﺷﻮﺩ ﺍﻓﺮﺍﺩ ﺑﺎﺯﺩﺍﺷﺖ ﺷﺪﻩ‪ 18 ،‬ﻭ ‪ 19‬ﺳﺎﻝ ﺳﻦ ﺩﺍﺭﻧﺪ ﺍﻣﺎ ﻫﻮﻳﺖ ﺁﻧﺎﻥ ﻳﺎ ﺍﻧﮕﻴﺰﻩ ﻗﺘﻞ‬
‫ﻣﺸﺨﺺ ﻧﺸﺪﻩ ﺍﺳﺖ‪.‬‬
‫ﻳﺰﺩﺍﻥ ﺍﺯ ﺳﻪ ﺳﺎﻝ ﭘﻴﺶ ‪ ،‬ﺑﻪ ﻫﻤﺮﺍﻩ ﻭﺍﻟﺪﻳﻦ ﻭ ﺧﻮﺍﻫﺮ ﻛﻮﭼﻜﺘﺮ ﺧﻮﺩ‪ ،‬ﺩﺭ ﻣﻨﺰﻟﻰ ﺩﺭ ﻣﻨﻄﻘﻪ‬
‫‪ NEPEAN‬ﺍﺗﺎﻭﺍ ﺯﻧﺪﮔﻰ ﻣﻰ ﻛﺮﺩﻩ ﻭ ﺩﺍﻧﺶ ﺁﻣﻮﺯ ﺩﺑﻴﺮﺳﺘﺎﻥ ﺑﺮﺩ ﻭﻳﻮ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﻭﻯ ﺗﺎ ﻗﺒﻞ ﺍﺯ ﺭﻭﺯ ﺣﺎﺩﺛﻪ‪ ،‬ﺗﺎ ﺩﻳﺮ ﻭﻗﺖ ﺩﺭ ﻛﻼﺱ ﻫﺎﻯ ﺗﻘﻮﻳﺘﻰ ﻳﻚ ﺩﺑﻴﺮﺳﺘﺎﻥ ﺩﻳﮕﺮ‪ ،‬ﺑﺮﺍﻯ‬
‫ﺁﻣﺎﺩﮔﻰ ﻭﺭﻭﺩ ﺑﻪ ﺩﺍﻧﺸﮕﺎﻩ ﺩﺭ ﺭﺷﺘﻪ ﻣﻮﺭﺩ ﻋﻼﻗﻪ ﺧﻮﺩ‪"،‬ﻣﻬﻨﺪﺳﻰ ﻣﻜﺎﻧﻴﻚ" ﺷﺮﻛﺖ ﻣﻰ ﻛﺮﺩ‪.‬‬

‫ﺷﻤﺎﺭﻩ ‪23‬‬
‫‪10‬‬ ‫‪www.simorghmagazine.com‬‬
‫ﺁﺫﺭ ‪1389‬‬
THREE CHARGED IN SLAYING
OF OTTAWA TEEN
By TONY SPEARS AND JAMIE LONG, OTTAWA SUN

Ottawa police have charged three young men in attended Our Lady of Fatima Catholic School until
connection with the shooting death of an Ottawa teen. Grade 7.
Abdulhamid Wehbe, 20, is charged with second-degree The family remains at a loss as to why the killing
murder. Zakaria Dourhnou, 18 and Khaled Wehbe, 19, occurred.
are each charged with accessory after the fact. At his high school Tuesday afternoon, students
The accused are scheduled to appear in Ottawa court remembered the young man.
Wednesday. “Great” was the chief adjective used by those who knew
Yazdan Ghiasvand Ghiasi was found face down on him.
Booth St. on Monday, shot through the heart. He died One student, who asked not to be named, was a year
soon after a witness heard two shots and saw a car below Ghiasvand Ghiasi and called him a “good guy,”
speed away from where Ghiasi lay. who could often be found in the nearby Aladdin bakery,
Cops had been interviewing the suspects Tuesday on the corner of Carling and Broadview avenues.
even as autopsy results confirmed that Ghiasi had been “A lot of people were sad,” he said of his schoolmates.
fatally shot, making him the city's 10th homicide victim “And a lot of people didn’t show up to class.”
this year. The high school made grief counsellors and a school
Police say the killing was not gang-related. chaplain available to students struggling with Monday’s
Cars were lined up on both sides of the street outside news.
Ghiasi’s home in Ottawa’s west end Tuesday. Inside, “He was just someone I saw in the halls every day,”
his devastated parents still couldn’t come to terms with said one girl just before her friends called her away.
what happened. “And now he’s gone.”
“He was very nice, a very nice boy,” his uncle Masoud
Ghiasvand told the Sun as he stepped outside to collect
himself, holding back tears. “This is all so very hard for
us, I don’t know what else I can say.”
The Lambeth Walk home was filled throughout the day
with those who remembered the 16-year-old track-and-
field and tae kwon do athlete.
The shock of her son’s death sent Ghiasi’s mother
to hospital Monday after she learned of the morning
shooting. She was back with her family the next day.
Witness David Nguyen heard gunshots and rushed to
help the Ghiasi.
He woke his mother, Kim, and they draped the dying
boy with a blanket. They turned him over as his eyes
rolled back in his head.
"He died right away. Instantly," Kim told the Sun on
Monday.
Mourners constructed an impromptu shrine at the Booth
St. scene.
A family friend said Tuesday Ghiasi’s mother had
recovered, physically, and was now back with her
family.
“She’s still shocked,” the friend said.
His parents had moved here 16 years ago and Ghiasi
had grown up in Ottawa’s west end. He was a Grade
11 student at Notre Dame High School, and he also

Issue 23
www.simorghmagazine.com
December 2010 11
 ‫‪ 100‬دﻗﯿﻘﻪ ﺗﻤﺎس رﺍﯾﮕﺎن ﺑﻪ ﺍﯾﺮﺍن ﺑﺮﺍی ﻣﺸﺘﺮﮐﯿﻦ ﺟﺪﯾﺪ ﺳﺮوﯾﺲ رﺍه دور‬
‫ﻫﺪﯾﻪ ﺷﺮﮐﺖ ﺗﻠﻔﻦ رﺍه دور ﯾﻮﺗﻞ‬

‫ﺍروﭘﺎ و آﻣﺮﯾﻜﺎی ﺷﻤﺎﻟﯽ ﺍﺯ‬ ‫ﻣﻮﺑﺎﯾﻞ ﺍﯾﺮﺍن‬ ‫ﺷﻬﺮﺳﺘﺎﻧﻬﺎ ﺍﺯ‬ ‫ﺗﻬﺮﺍن‬

‫‪¢‬‬ ‫‪¢‬‬ ‫‪¢‬‬ ‫‪¢‬‬

‫‪1.9 8.9 7.9 3.9‬‬ ‫ﻫﺮ دﻗﯿﻘﻪ‬ ‫ﻫﺮ دﻗﯿﻘﻪ‬ ‫ﻫﺮ دﻗﯿﻘﻪ‬ ‫ﻫﺮ دﻗﯿﻘﻪ ‪ 7‬ﺷﺐ ﺗﺎ ‪ 7‬ﺻﺒﺢ ﺑﻮﻗﺖ ﺍﺗﺎوﺍ‬

‫ﮐﺸﻮرﻫﺎی ﻋﺮﺑﯽ‬ ‫‏ ﮐﯿﻔﯿﺖ ﺑﺮﺗﺮ و ﺻﺪﺍی ﺷﻔﺎﻓﺘﺮ‬

‫ﻧﺮخ‬ ‫ﮐﺸﻮر)ﺷﻬﺮ(‬ ‫ﻧﺮخ‬ ‫ﮐﺸﻮر)ﺷﻬﺮ(‬ ‫ﻧﺮخ‬ ‫ﮐﺸﻮر)ﺷﻬﺮ(‬
‫‏ ﺑﺪون ﺣﻖ ﺍﺗﺼﺎل و ﻫﺰﯾﻨﻪ ﻫﺎی ﺍﺿﺎﻓﯽ‬
‫‪7.3¢‬‬ ‫ﺟﺪه‬ ‫‪5.8¢‬‬ ‫ﻋراﻕ‬ ‫‪4.3¢‬‬ ‫ﻣﺮﺍﮐﺶ‬
‫‪19¢‬‬ ‫دﺑﯽ‬
‫ﺍردن‬
‫‪16¢‬‬ ‫ﮐﻮﯾﺖ‬
‫رﯾﺎض‬
‫‪6.8¢‬‬ ‫ﺑﺤﺮﯾﻦ‬
‫‏ ﺑﺎ ﺧﺪﻣﺎت وﯾﮋه ﺑﺮﺍی ﻣﺸﺘﺮﮐﯿﻦ ﻓﺎرﺳﯽ ﺯﺑﺎن‬
‫‪3.4¢‬‬ ‫‪4.4¢‬‬ ‫‪18¢‬‬ ‫ﻣﻜﻪ‬

‫‏ ﺷﺨﺼﺎ ﻣﻮﺟﻮدی ﺣﺴﺎب ﺧﻮد رﺍ ﺍﺯﻃﺮﯾﻖ وب ﺳﺎﯾﺖ ﺍﻓﺰﺍﯾﺶ دﻫﯿﺪ‬

‫آﺳﯿﺎ و ﺍﻗﯿﺎﻧﻮﺳﯿﻪ‬
‫ﻧﺮخ‬ ‫ﮐﺸﻮر‬ ‫ﻧﺮخ‬ ‫ﮐﺸﻮر‬ ‫ﻧﺮخ‬ ‫ﮐﺸﻮر‬ ‫ﻧﺮخ‬ ‫ﮐﺸﻮر‬

‫‪1.9¢‬‬ ‫ﻣﺎﻟﺰی‬ ‫‪1.9¢‬‬ ‫ﻫﻨﮓ ﮐﻨﮓ‬ ‫‪1.9¢‬‬ ‫ﻧﯿﻮﺯﻟﻨﺪ‬ ‫‪1.9¢‬‬ ‫ﺍﺳﺘﺮﺍﻟﯿﺎ‬

‫‪2.8¢‬‬ ‫ﻫﻨﺪ‬ ‫‪8.6¢‬‬ ‫ﮐﺮه ﺟﻨﻮﺑﯽ‬ ‫‪1.9¢‬‬ ‫ﺳﻨﮕﺎﭘﻮر‬ ‫‪3.4¢‬‬ ‫ﺍﻧﺪوﻧﺰی‬
‫‪6.1¢‬‬ ‫ﭘﺎﮐﺴﺘﺎن‬ ‫‪1.9¢‬‬ ‫ﺍﺳﺮﺍﺋﯿﻞ‬ ‫‪4.0¢‬‬ ‫ژﺍﭘﻦ‬ ‫‪1.9¢‬‬ ‫ﭼﯿﻦ‬

‫ﺍروﭘﺎ‬
‫ﻧﺮخ‬ ‫ﮐﺸﻮر‬ ‫ﻧﺮخ‬ ‫ﮐﺸﻮر‬ ‫ﻧﺮخ‬ ‫ﮐﺸﻮر‬ ‫ﻧﺮخ‬ ‫ﮐﺸﻮر‬ ‫ﻧﺮخ‬ ‫ﮐﺸﻮر‬ ‫ﻧﺮخ‬ ‫ﮐﺸﻮر‬

‫‪ 2.3¢‬ﻣﺠﺎرﺳﺘﺎن ‪1.9¢‬‬ ‫ﭘﺮﺗﻐﺎل‬ ‫‪3.5¢‬‬ ‫ﺍﺗﺮﯾﺶ‬ ‫‪2.6¢‬‬ ‫ﺍﯾﺘﺎﻟﯿﺎ‬ ‫‪2.9¢‬‬ ‫ﺑﻠﮋﯾﻚ‬ ‫‪1.9¢‬‬ ‫آﻟﻤﺎن‬
‫‪ 2.3¢‬روﻣﺎﻧﯽ ‪3.6¢‬‬ ‫‪.‬ﺑﻮﻧﺎن‬ ‫‪2.8¢‬‬ ‫ﻧﺮوژ‬ ‫‪2.2¢‬‬ ‫دﺍﻧﻤﺎرك‬ ‫‪1.9¢‬‬ ‫ﺳﻮﺋﺪ‬ ‫‪1.9¢‬‬ ‫ﺍﻧﮕﻠﯿﺲ‬
‫‪ 8.8¢‬روﺳﯿﻪ ‪1.9¢‬‬ ‫ﻓﻨﻼﻧﺪ‬ ‫‪3.2¢‬‬ ‫ﻟﻮﮐﺰﺍﻣﺒﺮگ‬ ‫‪2.8¢‬‬ ‫ﻫﻠﻨﺪ‬ ‫‪1.9¢‬‬ ‫ﺍﺳﭙﺎﻧﯿﺎ‬ ‫‪1.9¢‬‬ ‫ﻓﺮﺍﻧﺴﻪ‬

‫ﯾﻮ‪-‬ﺗﻞ‬
‫ﺑﻪ ﮐﻮﺗﺎه ﮐﺮدن ﻓﺎﺻﻠﻪ ﻫﺎ ﻣﯽ ﺍﻧﺪﯾﺸﺪ‪.‬‬

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‫ﻗﺎﺑﻠﯿﺖ ﺗﻤﺎس ﻫﻤﺰﻣﺎن ﺍﺯ ﯾﻚ ﺷﻤﺎره ﺗﻠﻔﻦ‬ ‫‏‬ ‫ﺷﻤﺎره ﺍﺧﺘﺼﺎﺻﯽ رﺍﯾﮕﺎن در ﺗﻬﺮﺍن‬ ‫‏‬
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‫‪ 100‬دﻗﯿﻘﻪ ﺗﻤﺎس رﺍﯾﮕﺎن ﺑﻪ ﺍﯾﺮﺍن ﺑﺮﺍی ﻣﺸﺘﺮﮐﯿﻦ ﺟﺪﯾﺪ‬

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‫ﻣﻨﻴﮋﻩ ﺗﻤﺎﻡ ﺟﻨﮕﻞ ﺭﺍ ﺩﻭﻳﺪﻩ ﺑﻮﺩ ﻭ ﺣﺎﻻ ﺭﻭﻯ ﺗﺨﺘﻪﻯ ﻣﻮﺝﭘﻴﻤﺎ )‪ (Surf‬ﻣﺤﻜﻢ‬
‫ﺑﺎ ﺍﻭ ﻫﻤﺼﺪﺍ ﺷﺪ ﻭ ﭼﻮﻥ ﺑﻪ ﺍﻓﻖ ﻧﺰﺩﻳﻚﺗﺮ ﻣﻰﺷﺪ‪ ،‬ﺻﺪﺍﻫﺎ ﻛﻪ ﺳﺮﻭﺩﺵ ﺭﺍ ﻣﻰﺧﻮﺍﻧﺪﻧﺪ‪ ،‬ﺑﻠﻨﺪﺗﺮ ﻭ‬ ‫ﺍﻳﺴﺘﺎﺩﻩ ﺑﻮﺩ ﻭ ﺑﺎ ﻣﻮﺝﻫﺎ ﻣﺒﺎﺭﺯﻩ ﻣﻰﻛﺮﺩ‪ .‬ﻧﮕﺎﻫﺶ ﺑﻪ ﺗﻨﺎﻭﺏ ﻣﺴﻴﺮ ﻣﻮﺝﻫﺎﻯ ﺗﺎﺯﻩ ﺭﺍ‬
‫ﺭﺳﺎﺗﺮ ﻣﻰﺷﺪﻧﺪ‪.‬‬ ‫ﺗﺎ ﺗﺨﺘﻪ ﻭ ﭘﺎﻫﺎﻳﺶ ﻃﻰ ﻣﻰﻛﺮﺩ‪ .‬ﭘﺎﻫﺎﻳﺶ ﺑﺎ ﻗﺪﺭﺕ ﺗﺨﺘﻪ ﺭﺍ ﻫﺪﺍﻳﺖ ﻣﻰﻛﺮﺩﻧﺪ ﻭ‬
‫*****‬ ‫ﺯﺍﻧﻮﺍﻥ ﺧﻢ ﺷﺪﻩ ﻭ ﭘﺸﺖ ﻭ ﺑﺎ ﻛﻤﻚ ﺑﺎﺯﻭ ﻭ ﺩﺳﺖ ﺣﻔﻆ ﻣﻰﻛﺮﺩ ﻭ‬ ‫ﺗﻌﺎﺩﻟﺶ ﺭﺍ ﺭﻭﻯ‬
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‫ﺭﻭﻯ ﻣﻮﺝﭘﻴﻤﺎ‪ ،‬ﺭﻭﻯ ﺯﺍﻧﻮﻫﺎﻳﺶ‪ ،‬ﻧﺸﺴﺖ ﻭ ﺑﻪ ﺁﺏﻫﺎ ﺧﻴﺮﻩ ﺷﺪ‪ .‬ﻗﻄﺮﻩﻫﺎﻯ ﺁﺏ ﺻﺪﻫﺎ ﺻﻮﺭﺕ‬ ‫ﺍﺯ ﻧﻴﺮﻭﻯ ﺑﺎﺩ ﻛﻤﻚ ﻣﻰﮔﺮﻓﺖ ﻛﻪ ﺍﻭ ﺭﺍ ﺑﻪ ﻭﺳﻂ ﺍﻗﻴﺎﻧﻮﺱ‪ ،‬ﺑﻪ ﺳﻮﻯ ﺍﻓﻖ ﻣﻰﺭﺍﻧﺪ‪.‬‬
‫ﺷﺪﻧﺪ ﻭ ﺻﻮﺭﺕﻫﺎ ﺍﺷﻚ ﺷﺪﻧﺪ ﻭ ﺍﺷﻚﻫﺎ ﺟﻮﻯ ﻭ ﺟﻮﻯﻫﺎ ﺭﻭﺩ ﻭ ﺭﻭﺩﻫﺎ ﺩﺭﻳﺎ‪ .‬ﺻﻮﺭﺕﻫﺎ ﺩﺭﻭﻥ‬ ‫ﺍﺯ ﺯﺧﻢﻫﺎﻳﺶ ﺧﻮﻥ ﻣﻰﭼﻜﻴﺪ ﻭ ﺑﺎ ﺁﺏﻫﺎ ﻣﻰﺁﻣﻴﺨﺖ‪ .‬ﺷﺎﺧﻪﻯ ﺩﺭﺧﺖﻫﺎﻯ‬
‫ﻗﻄﺮﻩﻫﺎ ﺩﺭﺧﺸﻴﺪﻧﺪ ﻭ ﻗﻄﺮﻩﻫﺎ ﺩﺭ ﺍﻗﻴﺎﻧﻮﺱﻫﺎ ﺑﻪ ﻫﻢ ﺭﺳﻴﺪﻧﺪ ﻭ ﺍﻭ ﭼﻬﺮﻩﻯ ﻫﺰﺍﺭﺍﻥ ﺯﻥ ﺭﺍ ﺩﻳﺪ ﻭ‬ ‫ﺟﻨﮕﻠﻰ ﺿﺮﺑﻪﻫﺎﻯ ﻣﺤﻜﻤﻰ ﺑﺮ ﺑﺪﻧﺶ ﻭﺍﺭﺩ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﻭ ﺧﺮﺍﺵﻫﺎﻯ ﺯﻳﺎﺩﻯ‬
‫ﻗﺼﻪﻯ ﻫﺰﺍﺭﺍﻥ ﺯﻥ ﺭﺍ ﺷﻨﻴﺪ ﻭ ﻏﺼﻪﻯ ﻫﺰﺍﺭﺍﻥ ﺯﻥ ﺭﺍ ﭼﺸﻴﺪ ﻭ ﻭﺟﻮﺩ ﻫﺰﺍﺭﺍﻥ ﺯﻥ ﺭﺍ ﺩﺭﻳﺎﻓﺖ ﻭ‬ ‫ﺑﺮ ﺻﻮﺭﺕ‪ ،‬ﺩﺳﺖﻫﺎ‪ ،‬ﭘﺎﻫﺎ ﻭ ﭘﻬﻠﻮﻫﺎ ﻭ ﺳﻴﻨﻪﺍﺵ ﺍﻳﺠﺎﺩ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﻋﻤﻖ ﺑﻌﻀﻰ‬
‫ﻫﺰﺍﺭﺍﻥ ﺯﻥ ﺳﺮﻭﺩﺵ ﺭﺍ ﺧﻮﺍﻧﺪﻧﺪ‪.‬‬ ‫ﺧﺮﺍﺵﻫﺎ ﻧﺸﺎﻥ ﻣﻰﺩﺍﺩ ﻛﻪ ﮔﻮﺷﺖ ﺁﻥ ﻗﺴﻤﺖﻫﺎ ﻛﻨﺪﻩ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺍﻣﺎ ﺍﻭ ﺩﻭﻳﺪﻩ ﺑﻮﺩ‪،‬‬
‫*****‬ ‫ﺗﻤﺎﻡ ﺟﻨﮕﻞ ﺭﺍ ﺩﻭﻳﺪﻩ ﺑﻮﺩ‪ ،‬ﺑﺎ ﺩﺳﺖ ﺷﺎﺧﻪﻫﺎ ﺭﺍ ﻛﻨﺎﺭ ﺯﺩﻩ ﺑﻮﺩ ﻛﻪ ﺩﺳﺖﻫﺎ ﻭ ﺑﺎﺯﻭﺍﻧﺶ ﺭﺍ ﺧﺮﺍﺷﻴﺪﻩ ﻭ‬
‫ﺩﺭ ﺍﻓﻖ ﺧﻄﻰ ﺭﻭﺷﻦ ﻛﺸﻴﺪﻩ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺧﻮﺭﺷﻴﺪ ﻇﻬﻮﺭﺵ ﺭﺍ ﻋﻼﻣﺖ ﻣﻰﺩﺍﺩ‪ .‬ﻣﻮﺝﻫﺎﻯ ﻛﻮﭼﻚ‬ ‫ﭘﺸﺖ ﺳﺮ ﺍﻭ ﺑﻪ ﺟﺎﻯ ﺧﻮﺩ ﺑﺎﺯﮔﺸﺘﻪ‪ ،‬ﺑﻪ ﺍﻭ ﺿﺮﺑﻪ ﺯﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻣﺎ ﺍﻭ ﺩﻭﻳﺪﻩ ﺑﻮﺩ‪ ،‬ﺑﻰﺍﻋﺘﻨﺎ ﺑﻪ ﻫﻤﻪﻯ‬
‫ﻭ ﺑﺰﺭگ ﭘﻴﺪﺍﻳﺶ ﻧﻮﺭ ﺭﺍ ﺟﺸﻦ ﻣﻰﮔﺮﻓﺘﻨﺪ ﻭ ﺁﻣﺎﺩﻩ ﺑﺮﺍﻯ ﺧﻴﺮ ﻣﻘﺪﻡ ﮔﻮﻳﻰ ﺑﻪ ﺳﻠﻄﺎﻥ ﻧﻮﺭ‪ .‬ﺍﻭﻟﻴﻦ‬ ‫ﺯﺧﻢﻫﺎ‪ ،‬ﺭﺍﻩ ﺭﺍ ﺍﺯ ﻣﻴﺎﻥ ﺩﺭﺧﺖﻫﺎﻯ ﺍﻧﺒﻮﻩ ﺑﺎﺯ ﻛﺮﺩﻩ ﻭ ﺩﻭﻳﺪﻩ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﺍﻗﻴﺎﻧﻮﺱ ﺑﺮﺳﺪ‪.‬‬
‫ﺷﻌﺎﻉ ﺁﻓﺘﺎﺏ‪ ،‬ﮔﺮﻣﻰ ﻭ ﺭﻭﺷﻨﻰ ﺭﺍ ﺑﺮ ﺩﺭﻳﺎ ﺭﻳﺨﺖ‪ .‬ﺧﻮﺭﺷﻴﺪ ﺩﺭ ﺍﻓﻖ ﺍﺯ ﺳﻴﻨﻪﻯ ﺩﺭﻳﺎ ﺑﺮﺧﺎﺳﺖ ﻭ ﺁﺏ‬ ‫ﻣﺪﺗﻰ ﺑﻌﺪ‪ ،‬ﺧﻴﻠﻰ ﺧﻴﻠﻰ ﺩﻭﺭﺗﺮ ﺍﺯ ﺳﺎﺣﻞ‪ ،‬ﺁﻧﺠﺎ ﻛﻪ ﺍﻭ ﺍﺯ ﻫﻤﻪﻯ ﭼﺸﻢﻫﺎ ﻣﺤﻔﻮﻅ ﺑﻮﺩ‪ ،‬ﺍﻗﻴﺎﻧﻮﺱ‬
‫ﺭﺍ ﺑﺎ ﻃﻼ ﺁﻣﻴﺨﺖ‪ .‬ﻫﻤﻪ ﭼﻴﺰ ﺩﺭﺧﺸﺎﻥ ﻭ ﺯﻳﺒﺎ ﺷﺪ‪.‬‬ ‫ﺁﺭﺍﻡ ﺑﻮﺩ‪ ،‬ﺁﺭﺍﻡ ﻭ ژﺭﻑ‪ .‬ﻣﻨﻴﮋﻩ ﺯﺍﻧﻮﻫﺎ ﺭﺍ ﺳﺘﺒﺮ ﻛﺮﺩ‪ .‬ﻣﺴﺘﻘﻴﻢ ﺭﻭﻯ ﻣﻮﺝﭘﻴﻤﺎ ﺍﻳﺴﺘﺎﺩ‪ ،‬ﺷﺎﻧﻪ ﺭﺍ ﺑﻪ ﻋﻘﺐ‬
‫ﺷﺐ ﭘﻴﺶ ﻭ ﺩﻭﺭﻯ ﺳﻠﻄﺎﻧﺶ ﮔﺸﻮﺩﻩ ﺑﻮﺩ ﻭ ﺩﺭ ﺁﻥ ﺷﻜﻮﻩ ﻫﺰﺍﺭﺍﻥ‬ ‫ﺩﺭﻳﺎ ﻟﺐ ﺑﻪ ﺷﻜ ِﻮﻩ ﺍﺯ ﺳﻴﺎﻫﻰ ِ‬ ‫ﺑﺮﺩ ﻭ ﺑﺎﺯﻭﻫﺎ ﺭﺍ ﻣﻘﺎﺑﻞ ﺳﻴﻨﻪ ﺑﺎﺯ ﻛﺮﺩ ﻭ ﺩﺳﺖﻫﺎ ﺭﺍ ﺑﻬﻢ ﻗﻔﻞ ﻛﺮﺩ ﻭ ﺗﺎ ﺣﺪ ﻣﻤﻜﻦ ﻛﺸﻴﺪ ﻭ ﺑﻌﺪ ﺑﻪ‬
‫ﻧﺎﺯ ﻭ ﻋﺸﻖ ﺑﻮﺩ‪ .‬ﺧﻮﺭﺷﻴﺪ ﻣﻰﺧﻨﺪﻳﺪ ﻭ ﺍﻭ ﺭﺍ ﺑﺎ ﺭﻧﮓﻫﺎ ﻣﻰﺁﻣﻴﺨﺖ ﻭ ﻫﺮ ﻟﺤﻈﻪ ﻟﺒﺎﺳﻰ ﺩﻳﮕﺮ ﺑﺮ ﺍﻭ‬ ‫ﺩﻭ ﻃﺮﻑ ﭘﻬﻠﻮﻫﺎ ﺍﻧﺪﺍﺧﺖ ﻭ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﭼﻨﺪ ﺑﺎﺭ ﺗﻜﺮﺍﺭ ﻛﺮﺩ‪ ،‬ﺗﺎ ﺧﺴﺘﮕﻰﺍﺵ ﺭﺍ ﺑﺮﻃﺮﻑ ﻭ ﻗﻮﺍﻳﺶ ﺭﺍ‬
‫ﻣﻰﭘﻮﺷﺎﻧﻴﺪ ﻭ ﺍﻭ ﺭﺍ ﻣﻰﻧﻮﺍﺧﺖ‪.‬‬ ‫ﺗﻤﺪﻳﺪ ﻛﻨﺪ‪ .‬ﺍﻣﺎ ﺍﺣﺴﺎﺱ ﺳﻮﺯﺵ ﺷﺪﻳﺪﻯ ﺩﺭ ﺳﻴﻨﻪﺍﺵ ﺗﻤﺎﻡ ﺗﻨﺶ ﺭﺍ ﭘﺮ ﻛﺮﺩ‪ .‬ﺁﻧﺠﺎ ﺭﺍ ﻟﻤﺲ ﻛﺮﺩ‪.‬‬
‫ﺳﻠﻄﺎﻥ ﻧﻮﺭ ﺑﺎ ﻭﻗﺎﺭ ﺩﺭ ﺁﺳﻤﺎﻥ ﺍﻭﺝ ﻣﻰﮔﺮﻓﺖ‪ .‬ﺩﺭﻳﺎ ﻫﻤﻪ ﺧﻮﺭﺷﻴﺪ ﺑﻮﺩ‪ ،‬ﺁﻳﻨﻪﺍﻯ ﺩﺭ ﺑﺮﺍﺑﺮ ﺯﻳﺒﺎﻳﻰ ﻭ‬ ‫ﻳﻚ ﺗﻜﻪ ﭼﻮﺏ ﺩﺭ ﻣﻴﺎﻥ ﺯﺧﻢ ﺩﺭ ﺳﻴﻨﻪ ﻓﺮﻭ ﺭﻓﺘﻪ ﺑﻮﺩ‪ .‬ﺑﺎ ﺩﻗﺖ ﺁﻥ ﺭﺍ ﺑﻴﺮﻭﻥ ﺁﻭﺭﺩ ﻭ ﺑﻪ ﺁﺏ ﺍﻧﺪﺍﺧﺖ‪.‬‬
‫ﺧﻮﺭﺷﻴﺪ ﻫﻤﻪ ﺑﺨﺸﺶ ﺑﻮﺩ ﻭ ﻣﻬﺮﺑﺎﻧﻰ‪ .‬ﻫﻤﻪ ﭼﻴﺰ ﺳﺎﻛﺖ ﺑﻮﺩ ﻭ ﮔﻮﺵ ﺑﻪ ﺯﻣﺰﻣﻪﻯ ﻋﺸﻖ ﺁﻥ ﺩﻭ‬ ‫ﭼﻮﺏ ﺭﻭﻯ ﺁﺏ ﭼﺮﺧﻴﺪ ﻭ ﺣﺮﻛﺎﺗﻰ ﻟﺮﺯﻧﺪﻩ ﮔﺮﻓﺖ‪.‬‬
‫ﺩﺍﺷﺖ‪ ،‬ﻋﺸﻘﻰ ﻛﻪ ﺑﺮﺧﺎﺳﺘﻪ ﺑﻮﺩ ﺗﺎ ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﻓﺮﺍﮔﻴﺮﺩ ﻭ ﺑﻰﺩﺭﻳﻎ ﻧﺜﺎﺭ ﻛﻨﺪ‪.‬‬ ‫ﻣﺪﺗﻰ ﺑﻪ ﺁﻥ ﻧﮕﺎﻩ ﻛﺮﺩ‪ .‬ﭼﻮﺏ ﺟﻠﻮﻳﺶ ﻣﻰﺭﻗﺼﻴﺪ‪ .‬ﭼﻮﺏ ﻳﻚ ﺻﻮﺭﺕ ﺑﻮﺩ ﻛﻪ ﺍﻭ ﺭﺍ ﺗﻤﺴﺨﺮ‬
‫ﻣﻨﻴﮋﻩ ﻓﺮﻳﺎﺩ ﺯﺩ‪ :‬ﻋﺸﻖ ﻫﺴﺖ‪ ،‬ﺍﻳﻨﺠﺎﺳﺖ! ﻋﺸﻖ ﺍﻳﻨﺠﺎﺳﺖ! ﺩﻭﺭ ﺍﺯ ﻫﻤﻪﻯ ﭼﻮﺏﻫﺎ‪ ،‬ﺩﻭﺭ ﺍﺯ ﺗﻴﻎ‬ ‫ﻣﻰﻛﺮﺩ ﻭ ﻣﻰﺧﻨﺪﻳﺪ‪ .‬ﻏﺮﻭﺭﻯ ﺑﻮﺩ ﺷﻜﺴﺖ ﺧﻮﺭﺩﻩ ﻛﻪ ﺧﻮﺩ ﺭﺍ ﺗﺎ ﺁﺧﺮﻳﻦ ﻟﺤﻈﺎﺕ ﻧﻤﻰﺑﺎﺧﺖ ﻭ ﺍﻳﻦ‬
‫ﺗﻴﺰ ﺟﻨﮕﻞﻫﺎ‪ ،‬ﺩﻭﺭ ﺍﺯ ﺧﻮﺩﺧﻮﺍﻫﻰﻫﺎ‪ ،‬ﺩﻭﺭ ﺍﺯ ﺩﻭﺩ ﺳﻴﺎﻩ ﻣﻐﺰﻫﺎ‪ ،‬ﺩﻭﺭ ﺍﺯ ﻇﻠﻢ ﺩﺳﺖﻫﺎ‪ ،‬ﺩﻭﺭ ﺍﺯ ﻏﺮﻭﺭ‬ ‫ﺁﺧﺮﻳﻦ ﻟﺤﻈﺎﺗﺶ ﺑﻮﺩ‪ .‬ﺗﻜﻪﻫﺎﻯ ﮔﻮﺷﺖ ﭼﺴﺒﻴﺪﻩ ﺑﻪ ﺁﻥ ﻭ ﻗﻄﺮﻩﻫﺎﻯ ﺧﻮﻥ ﺭﺍ ﻗﻄﺮﺍﺕ ﺁﺏ ﺍﺯ ﺍﻭ‬
‫ﭘﻠﻪﻫﺎ‪ ،‬ﺩﻭﺭ ﺍﺯ ﺷﻜﺴﺖ ﺍﻧﺴﺎﻧﻴﺖ ﻭ ﻭﺿﻊ ﻗﺎﻧﻮﻥﻫﺎ‪ ...‬ﻋﺸﻖ ﺍﻳﻦ ﺟﺎﺳﺖ! ﻋﺸﻖ ﺍﻳﻦ ﺟﺎﺳﺖ!‬ ‫ﺭﺑﻮﺩﻧﺪ ﻭ ﻣﻨﻴﮋﻩ ﺍﺯ ﻛﻨﺎﺭﺵ ﺑﻰﺍﻋﺘﻨﺎ ﮔﺬﺷﺖ‪.‬‬
‫*****‬ ‫ﺑﺎﺩ ﺁﺭﺍﻡ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﻣﻨﻴﮋﻩ ﺭﺍ ﺑﻪ ﻧﺮﻣﻰ ﺩﺭ ﭘﻬﻨﻪﻯ ﺍﻗﻴﺎﻧﻮﺱ ﺑﻪ ﺳﻮﻯ ﺍﻓﻖ ﻣﻰﺭﺍﻧﺪ‪ .‬ﻣﻨﻴﮋﻩ ﺑﻪ ﺍﻃﺮﺍﻑ‬
‫ﻣﻨﻴﮋﻩ ﺑﻪ ﺁﻥ ﺟﺎ ﺭﺳﻴﺪ ﻛﻪ ﺁﺳﻤﺎﻥ ﻭ ﺍﻗﻴﺎﻧﻮﺱ ﺭﺍ ﺧﻄﻰ ﺭﻭﺷﻦ ﺑﻪ ﻫﻢ ﻣﻰﺑﺎﻓﺖ‪ .‬ﺧﻮﺭﺷﻴﺪ ﺑﺮ ﺍﻭ‬ ‫ﻧﮕﺎﻩ ﻛﺮﺩ ﻭ ﺑﻪ ﺍﻓﻖ ﻭ ﺑﻪ ﺁﺳﻤﺎﻥ‪ .‬ﺩﺳﺖﻫﺎ ﺭﺍ ﺑﺎﺯ ﻛﺮﺩ‪ .‬ﺑﺎﺩ ﻣﻮﻫﺎﻳﺶ ﺭﺍ ﺑﻪ ﺑﺎﺯﻯ ﮔﺮﻓﺖ ﻭ ﭘﻬﻠﻮﻫﺎﻳﺶ‬
‫ﺫﺭﺍﺕ ﻃﻼ ﭘﺎﺷﻴﺪ ﻭ ﺍﻭ ﺭﺍ ﺭﻧﮓ ﺩﺭﻳﺎ ﺩﺍﺩ‪ .‬ﻣﻨﻴﮋﻩ ﺩﺳﺖﻫﺎ ﺭﺍ ﺑﺎﺯ ﻛﺮﺩ‪ .‬ﺩﺧﺘﺮﺍﻥ ﺩﺭﻳﺎﻳﻰ ﺑﻪ ﺍﺳﺘﻘﺒﺎﻟﺶ‬ ‫ﺭﺍ ﻧﻮﺍﺯﺵ ﻛﺮﺩ‪ .‬ﻣﻨﻴﮋﻩ ﺁﺯﺍﺩﻯ ﺭﺍ ﺍﺣﺴﺎﺱ ﻛﺮﺩ‪ .‬ﺁﺭﺍﻣﺸﻰ ﻣﺜﻞ ﺧﻮﺍﺏ ﻛﻮﺩﻛﺎﻥ ﺗﺴﻜﻴﻨﺶ ﺩﺍﺩ‪ .‬ﺳﺮ ﺭﺍ‬
‫ﺷﺘﺎﻓﺘﻨﺪ ﻭ ﺍﺷﻚﻫﺎ ﺍﻭ ﺭﺍ ﺩﺭﺑﺮﮔﺮﻓﺘﻨﺪ‪ .‬ﺍﻓﻖ ﺧﻮﻥ ﺯﺧﻢﻫﺎﻳﺶ ﺭﺍ ﻣﻜﻴﺪ ﻭ ﺑﻪ ﺟﻬﺎﻧﻴﺎﻥ ﻧﺸﺎﻥ ﺩﺍﺩ ﻭ ﺍﻭ‬ ‫ﺑﻪ ﻋﻘﺐ ﮔﺮﺩﺍﻧﺪ‪ ،‬ﺑﻪ ﺁﻧﺠﺎ ﻛﻪ ﺁﻏﺎﺯ ﻛﺮﺩﻩ ﺑﻮﺩ‪ .‬ﺗﺼﻨﻴﻔﻰ ﻛﻪ ﺁﻣﻮﺧﺘﻪ ﺑﻮﺩ‪ ،‬ﺯﻣﺰﻣﻪ ﻛﺮﺩ‪:‬‬
‫ﺻﻮﺭﺗﻰ ﺩﺭ ﺍﺷﻚ ﺷﺪ‪ ،‬ﻗﺼﻪﺍﻯ ﺧﺎﻣﻮﺵ ﻭ ﻏﺼﻪﺍﻯ ﺍﺯ ﻏﺼﻪﻫﺎ‪ ،‬ﺍﻣﺎ ﻋﺸﻖ ﺁﻧﺠﺎ ﺑﻮﺩ‪ ،‬ﺯﻳﺒﺎ ﻭ ﺑﺎﺷﻜﻮﻩ‪.‬‬
‫ﺍﮔﺮ ﻓﺎﻧﻮﺱ ﺩﺍﺷﺘﻢ‪ ،‬ﺑﻪ ﺟﺴﺘﺠﻮ ﻧﻤﻰﺭﻓﺘﻢ‬
‫ﺗﺎ ﺍﺯ ﺩﻳﺪﮔﺎﻥ ﻣﺤﻔﻮﻅ ﻣﺎﻧﻢ‬
‫ﺍﮔﺮ ﻓﺎﻧﻮﺱ ﺩﺍﺷﺘﻢ ﻫﺮﮔﺰ ﺑﺎ ﺁﻥ ﺩﺭ ﻛﻮﭼﻪﻫﺎ ﻧﻤﻰﮔﺸﺘﻢ‬
‫ﺗﺎ ﻋﻄﺮ ﻭﺟﻮﺩﻡ ﺭﺍ ﻧﭙﺮﺍﻛﻨﻢ‬
‫ﺍﮔﺮ ﻓﺎﻧﻮﺱ ﺩﺍﺷﺘﻢ‪ ،‬ﻫﺮﮔﺰ ﺁﻥ ﺭﺍ ﻧﻤﻰﺍﻓﺮﻭﺧﺘﻢ‬
‫ﺗﺎ ﺳﺎﻳﻪﺍﻡ ﺭﺍ ﺩﺭ ﺯﻧﺪﺍﻥﻫﺎ ُﻧﻜﺸﻢ‬
‫ﺍﮔﺮ ﻓﺎﻧﻮﺱ ﺩﺍﺷﺘﻢ‪ ،‬ﺁﻥ ﺭﺍ ﺩﺭ ﺧﺎﻧﻪ ﻣﻰﮔﺬﺍﺷﺘﻢ‬
‫ﺗﺎ ﺁﺯﺍﺩﻳﻢ ﺭﺍ ﻧﻔﺮﻭﺷﻢ‬

‫ﺻﺪﺍﻳﺶ ﺑﺮ ﺭﻭﻯ ﻣﻮﺝﻫﺎ ﺍﻭﺝ ﮔﺮﻓﺖ ﻭ ﺳﺮﻭﺩﺵ ﺭﺍ ﺑﺎﺭ ﺩﻳﮕﺮ ﻭ ﺑﺎﺭ ﺩﻳﮕﺮ ﺧﻮﺍﻧﺪ‪ .‬ﺯﻣﺰﻣﻪﺍﻯ ﺍﺯ ﺩﻭﺭ‬
 ‫ﺣﻴﺎﺕ ﻧﺴﻞ ﺟﻮﺍﻥ)ﻣﺆﺛﺮﻳﻢ ﻳﺎﻣﺘﺄﺛﺮ(‬
‫ﺑﺴﺘﻪ ﺫﻫﻦ ﭘﺮﺳﺸﮕﺮ ﻧﻤﻲ ﺧﻮﺍﻫﺪ" ‪ .‬ﺁﻧﮕﺎﻩ ﻛﻪ ﺑﻪ ﺩﻧﺒﺎﻝ ﺟﻮﺍﺑﻲ ﺑﺮﺍﻱ ﺳﺆﺍﻝ "ﻣﻦ ﻛﻪ ﻫﺴﺘﻢ؟ "‬ ‫ﭼﻬﺎﺭ ﭼﻴﺰ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻳﺪ‪ .‬ﺗﺨﻢ ﻣﺮﻍ‪ ،‬ﻫﻮﻳﺞ‪ ،‬ﺩﺍﻧﻪ ﻗﻬﻮﻩ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﺏ ﺟﻮﺵ ‪ .‬ﺗﺨﻢ ﻣﺮﻍ ﺩﺭ ﺑﺮﺍﺑﺮ‬
‫ﻣﻲ ﺑﺎﺷﻴﻢ‪ ،‬ﺟﻮﺍﺏ ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﻳﻦ ﻧﻴﺴﺖ ﻛﻪ ﺑﮕﻮﻳﻴﻢ ‪ :‬ﻣﻦ ﻋﻠﻲ‪ ،‬ﺑﻴﺴﺖ ﺳﺎﻟﻪ‪ ،‬ﺩﺍﻧﺸﺠﻮﻱ ﻋﻤﺮﺍﻥ‬ ‫ﺁﺏ ﺟﻮﺵ ﺳﻔﺖ ﻣﻲ ﺷﻮﺩ ﻭ ﻫﻮﻳﺞ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﺏ ﺟﻮﺵ ﻧﺮﻡ ﻣﻲ ﺷﻮﺩ ‪ .‬ﺍﻣﺎ ﺩﺍﻧﻪ ﻗﻬﻮﻩ ﻃﻌﻢ ﻭ ﺑﻮﻱ‬
‫ﻫﺴﺘﻢ ‪.‬ﺍﻳﻦ ﺳﺆﺍﻝ ﺩﺭﭘﻲ ﻫﻮﻳﺖ ﻣﺎﺳﺖ‪ .‬ﻫﻮﻳﺘﻲ ﻛﻪ ﻣﺴﺘﺘﺮ ﺩﺭ ﻓﺮﻫﻨﮕﻤﺎﻥ ﻣﻲ ﺑﺎﺷﺪ ‪ .‬ﻓﺮﻫﻨﮕﻲ ﻛﻪ‬ ‫ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺁﺏ ﺟﻮﺵ ﻣﻲ ﺩﻫﺪ ‪ .‬ﺩﺭ ﺩﻭ ﻣﻮﺭﺩ ﺍﻭﻝ‪ ،‬ﻫﻮﻳﺞ ﻭ ﺗﺨﻢ ﻣﺮﻍ ﻣﺎﻫﻴﺖ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺑﺮﺍﺑﺮﺁﺏ‬
‫ﺍﺯ ﺗﺎﺭﻳﺦ ﻭ ﺍﺩﺑﻴﺎﺕ ﻭ ﺩﻳﻨﻤﺎﻥ ﺗﺸﻜﻴﻞ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫ﺟﻮﺵ ﺗﻐﻴﻴﺮ ﻣﻲ ﺩﻫﻨﺪ ﺍﻣﺎ ﺩﺭ ﻣﻮﺭﺩ ﺩﺍﻧﻪ ﻗﻬﻮﻩ‪ ،‬ﺍﻭﺳﺖ ﻛﻪ ﻣﺎﻫﻴﺖ ﺁﺏ ﺟﻮﺵ ﺭﺍ ﺗﻐﻴﻴﺮ ﻣﻲ ﺩﻫﺪ‪.‬‬
‫ﺗﺎﺭﻳﺨﻲ ﻛﻪ ﺑﺎﻳﺪ ﺳﺮﮔﺬﺷﺖ ﻧﻴﺎﻛﺎﻥ ﺭﻭﺣﺎﻧﻲ ﻣﺎ ] ﻛﺴﺎﻧﻲ ﻛﻪ ﺭﻭﺣﻤﺎﻥ ﺑﻪ ﺁﻧﻬﺎ ﻣﻨﺴﻮﺏ ﻣﻲ ﺑﺎﺷﺪ‬ ‫ﺟﻮﺍﻧﻲ ﻛﻪ ﻣﻬﻤﺘﺮﻳﻦ ﺩﻭﺭﺍﻥ ﺣﻴﺎﺕ ﻫﺮ ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪ ،‬ﻧﻘﻄﻪ ﻱ ﻋﻄﻔﻲ ﺍﺳﺖ ﺑﻴﻦ ﺁﻣﻮﺧﺘﻪ ﻫﺎﻱ‬
‫ﻣﺎﻧﻨﺪ ﺩﻛﺘﺮ ﺣﺴﺎﺑﻲ‪ ،‬ﺑﺎﻗﺮ ﺧﺎﻥ ﻭ ﺳﺘﺎﺭ‬ ‫ﺍﻧﺴﺎﻥ ﻭ ﺁﻧﭽﻪ ﻛﻪ ﺩﺭ ﻋﻤﻞ ﻣﻲ ﺧﻮﺍﻫﺪ ﺩﺭ ﺁﻳﻨﺪﻩ ﺩﺭ ﭘﻴﺶ ﮔﻴﺮﺩ ‪ .‬ﻫﺮ ﺍﻧﺴﺎﻥ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﻩ‪ ،‬ﺯﻧﺪﮔﻲ‬
‫ﺧﺎﻥ ﻭ ‪ [ ...‬ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺟﺎﻱ ﺩﻫﺪ؛‬ ‫ﭘﻴﺶ ﺭﻭﻱ ﺧﻮﺩ ﺭﺍ ﺷﻜﻞ ﻣﻲ ﺩﻫﺪ ﻭ ﺍﺑﻌﺎﺩ ﺁﻥ ﺭﺍ ﻣﺸﺨﺺ ﻣﻲ ﺳﺎﺯﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﺴﻴﺮ ﻣﺸﻜﻼﺗﻲ ﺑﺮ ﺍﻭ‬
‫ﺍﻣﺎ ﺍﺯ ﺭﻭﻱ ﻏﺮﺽ ﻭﺭﺯﻱ‪،‬‬ ‫ﻋﺎﺭﺽ ﻣﻲ ﺷﻮﺩ ‪ .‬ﺑﺮﺍﻱ ﺁﻧﻜﻪ ﻣﺴﻴﺮ ﺧﻮﺩ ﺭﺍ ﻣﺴﺘﻘﻴﻢ ﺑﭙﻴﻤﺎﻳﺪ ﺑﺎ ﺗﻌﻤﻖ ﺩﺭ ﺷﺮﺍﻳﻂ ﻭ ﻣﺸﻜﻼﺕ‪ ،‬ﺁﻥ‬
‫ﺩﺭﺟﺎﻱ ﺟﺎﻱ ﺁﻥ‪ ،‬ﺣﻘﺎﻳﻖ‬ ‫ﻫﺎ ﺭﺍ ﺑﺮﺭﺳﻲ ﻛﺮﺩﻩ ﻭ ﺭﺍﻩ ﻫﺎﻭ ﻭﺳﻴﻠﻪ ﻫﺎﻱ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ ﻣﺸﺨﺺ ﻣﻲ ﺳﺎﺯﺩ ‪.‬‬
‫ﻛﻤﺮﻧﮓ ﻳﺎ ﻻﭘﻮﺷﺎﻧﻲ ﺷﺪﻩ ﻭ‬ ‫ﻫﺮ ﺟﻮﺍﻥ‪ ،‬ﭘﻮﻳﺎﻳﻲ ﺧﻮﺩ ﻛﻪ ﺻﻔﺖ‬
‫ﺑﺠﺎﻱ ﺁﻥ‪ ،‬ﻧﻘﺶ ﺑﻌﻀﻲ ﺍﻓﺮﺍﺩ‬ ‫ﺑﺎﻟﻘﻮﻩ ﻱ ﻣﺨﺘﺺ ﻧﺴﻞ ﻭﻱ ﻣﻲ‬
‫ﺧﺎﺹ ﭘﺮﺭﻧﮓ ﺷﺪﻩ ﺍﺳﺖ ‪.‬‬ ‫ﺑﺎﺷﺪ ﺭﺍ ﺑﺎ ﺗﻼﺵ ﺑﺮﺍﻱ ﺑﻜﺎﺭ ﮔﻴﺮﻱ‬
‫ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﺫﻛﺮ ﺷﺪ‪ ،‬ﺍﻳﻦ ﻣﻮﺍﻧﻊ‪ ،‬ﺍﻫﺪﺍﻑ‬ ‫ﺁﻣﻮﺧﺘﻪ ﻫﺎﻱ ﺧﻮﺩ ﺩﺭ ﺟﺮﻳﺎﻥ ﺟﺎﻣﻌﻪ ﭘﻴﮕﻴﺮﻱ ﻣﻲ‬
‫ﻣﺎ ﺭﺍ ﺗﺤﻠﻴﻞ ﻭ ﻓﺮﺳﺎﻳﺶ ﺩﺍﺩﻩ ﻭ ﺍﺯ ﺁﻧﻬﺎ ﻣﻲ ﻛﺎﻫﻨﺪ‬ ‫ﻛﻨﺪ‪ ،‬ﺍﻣﺎ ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﺎﺭ ﺑﻪ ﻳﻚ ﺭﺍﻩ ﻧﻴﺎﺯ ﺩﺍﺭﺩ‪ .‬ﺍﻭ ﺍﺑﻌﺎﺩ ﻭ ﺩﻭﺭﻧﻤﺎﻱ ﺍﻳﻦ‬
‫ﻭ ﺳﻌﻲ ﺩﺭ ﻧﮕﺎﻩ ﺩﺍﺷﺘﻦ ﺗﻼﺷﻬﺎﻱ ﻣﺎ ﺩﺭ ﻗﺎﻟﺐ ﻫﺎﻱ‬ ‫ﺭﺍﻩ ﺭﺍ ﺑﺎ ﺁﺭﻣﺎﻥ ﻫﺎ ﻭ ﺍﻫﺪﺍﻓﺶ ﻣﺸﺨﺺ ﻣﻲ ﺳﺎﺯﺩ ‪.‬ﺟﻮﺍﻥ ﺍﺯ ﻃﺮﻳﻖ ﺑﺎﻭﺭ ﻫﺎ ‪ ،‬ﺍﻧﺪﻳﺸﻪ ﻫﺎ‬
‫ﻗﺪﻳﻤﻲ ﺩﺍﺭﻧﺪ ‪.‬ﺍﻳﻦ ﺟﺎﺳﺖ ﻛﻪ ﻣﺎ ﻧﻘﺶ ﻫﻮﻳﺞ‪ ،‬ﺗﺨﻢ ﻣﺮﻍ ﻳﺎ ﺩﺍﻧﻪ‬ ‫ﻭ ﻓﺮﻫﻨﮓ ﻫﺎﻱ ﻣﺨﺘﻠﻒ ﻛﻪ ﺩﻳﺪﻩ‪ ،‬ﺷﻨﻴﺪﻩ ﻭ ﻳﺎ ﺧﻮﺍﻧﺪﻩ ﺁﺭﻣﺎﻥ ﻫﺎ ﻭ ﺍﻫﺪﺍﻓﺶ ﺭﺍ ﻣﺸﺨﺺ ﻣﻲ‬
‫ﻱ ﻗﻬﻮﻩ ﺭﺍ ﺑﺎﺯﻱ ﻣﻲ ﻛﻨﻴﻢ ‪ .‬ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﺗﺤﺼﻴﻞ ﻛﻪ ﻳﻜﻲ ﺍﺯ ﻗﻮﺍﻱ‬ ‫ﺳﺎﺯﺩ ‪ .‬ﺍﻣﺎ ﺍﻭ ﺑﻪ ﻳﻜﺒﺎﺭﻩ ﺗﻤﺎﻣﻲ ﺁﻧﻬﺎ ﺭﺍ ﻧﻤﻲ ﭘﺬﻳﺮﺩ؛ ﺑﻠﻜﻪ ﺩﺭ ﺁﻧﺎﻥ ﺗﻐﻴﻴﺮﺍﺗﻲ ﺍﻳﺠﺎﺩ ﻣﻲ ﻛﻨﺪ‬
‫ﺍﻳﺠﺎﺩ ﻛﻨﻨﺪﻩ ﻱ ﭘﻴﺸﺮﻓﺖ ﻣﻲ ﺑﺎﺷﺪ ﺩﺭ ﺣﺪ ﺍﺑﺰﺍﺭﻱ ﺑﺮﺍﻱ ﺍﻳﺠﺎﺩ ﺳﺎﺯﮔﺎﺭﻱ‬ ‫ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﺁﻣﻮﺧﺘﻪ ﻫﺎ‪ ،‬ﻣﻬﺎﺭﺗﻬﺎ ﻭ ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻱ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﭼﺎﺭ ﭼﻮﺏ" ﻃﺮﺯ ﺗﻔﻜﺮﻱ‬
‫ﻭ ﻫﻤﺮﻧﮕﻲ ﺑﺎ ﺍﺟﺘﻤﺎﻉ‪ ،‬ﻭ ﻳﺎ ﻭﺳﻴﻠﻪ ﺍﻱ ﺑﺮﺍﻱ ﭘﻴﻜﺎﺭ ﺑﺎ ﻧﻈﺮﺍﺕ ﻣﺸﺎﺑﻪ ﻭ‬ ‫ﺟﺪﻳﺪ" ﺑﻜﺎﺭ ﮔﻴﺮﺩ ‪.‬‬
‫ﺍﻳﺠﺎﺩ ﻗﺪﺭﺕ‪ ،‬ﺗﻨﺰﻝ ﻣﻲ ﻳﺎﺑﺪ ‪ .‬ﺑﻠﻲ‪ ،‬ﻣﻦ ﺟﻮﺍﻥ‪ ،‬ﺗﺤﺖ ﻓﺸﺎﺭ ﻫﺎﻱ ﺗﺒﻠﻴﻐﺎﺗﻲ‬ ‫ﺑﺮﺍﻱ ﺁﮔﺎﻫﻲ ﺍﺯ ﺍﺑﻌﺎﺩ ﺍﻳﻦ ﻃﺮﺯ ﺗﻔﻜﺮ ﺟﺪﻳﺪ ﻣﻘﺪﻣﺎﺗﻲ ﻻﺯﻡ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻣﻘﺪﻣﺎﺕ ﺑﺎ‬
‫ﻃﺮﺯ ﻓﻜﺮ ﺣﺎﻛﻢ‪ ،‬ﺑﻪ ﺭﺍﺣﺘﻲ ﻧﺮﻡ ﺷﺪﻩ ﻭ ﺑﺎ ﺧﻮﺩ ﻣﻲ ﮔﻮﻳﻢ‪ :‬ﺷﺎﻳﺪ ﻫﻤﺎﻧﻄﻮﺭ‬ ‫ﺟﺴﺘﺠﻮﻱ ﺟﻮﺍﺑﻲ ﺩﻗﻴﻖ ﻭ ﻭﺍﺿﺢ ﺑﺮﺍﻱ ﺍﻳﻦ ﺳﺆﺍﻝ ﻫﺎ ﻓﺮﺍﻫﻢ ﻣﻲ ﺁﻳﺪ ‪ :‬ﻣﻦ ﻛﻪ‬
‫ﻛﻪ ﻣﻲ ﮔﻮﻳﻨﺪ ﺍﻳﻦ ﻫﺎ ﺗﻨﻬﺎ ﺷﻌﺎﺭ ﺑﻮﺩﻩ ﺍﺳﺖ ‪ .‬ﭘﺲ ﺣﺎﻝ ﻛﻪ ﺩﺭ ﺑﻴﺸﺘﺮ ﻋﺮﺻﻪ‬ ‫ﻫﺴﺘﻢ ؟ ﻛﺠﺎ ﻫﺴﺘﻢ ؟ ﻣﻘﺼﺪ ﻣﻦ ﻛﺠﺎﺳﺖ؟ ﭼﻪ ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ ﺩﻫﻢ ؟ ﺭﺳﺎﻟﺖ‬
‫ﻫﺎ ﻣﺤﺪﻭﺩﻳﺖ ﺑﺎﺷﺪ‪ ،‬ﺟﻬﺖ ﺍﺛﺒﺎﺕ ﻫﻮﻳﺖ ﻭ ﺍﺑﺮﺍﺯ ﻣﻮﺟﻮﺩﻳﺖ ﺑﻴﺸﺘﺮ ﺑﻪ ﺳﻤﺖ‬ ‫ﺗﺎﺭﻳﺨﻲ ﻣﻦ ﭼﻴﺴﺖ؟ ﻗﻮﺍ‪ ،‬ﺍﺳﺘﻌﺪﺍﺩ ﻭ ﺍﻣﻜﺎﻧﺎﺕ ﻣﻦ ﭼﻴﺴﺖ؟ ﻣﻌﻀﻼﺕ‬
‫ﺍﻣﻮﺭ ﻇﺎﻫﺮﻱ ﻣﻲ ﺭﻭﺩ‪.‬‬ ‫ﻭ ﻣﻮﺍﻧﻌﻲ ﻛﻪ ﺑﺎ ﺁﻥ ﻫﺎ ﻣﻮﺍﺟﻪ ﻣﻲ ﺑﺎﺷﻢ ﭼﻴﺴﺖ ؟ ﭼﮕﻮﻧﻪ ﺍﻳﻦ‬
‫ﻧﻬﺎﻳﺖ ﻫﻤﺖ ﻣﻦ ﺟﻮﺍﻥ ﻣﻲ ﺷﻮﺩ ﻇﺎﻫﺮﻱ ﺑﺰﻙ ﺷﺪﻩ‪ ،‬ﻭ ﺍﻭﺝ ﺗﻼﺷﻢ ﺟﻠﺐ ﺗﻮﺟﻪ‬ ‫ﻗﻮﺍ ﺭﺍ ﺑﺮﺍﻱ ﺭﺳﻴﺪﻥ ﺑﻪ ﺍﻳﻦ ﺍﻫﺪﺍﻑ ﺑﻪ ﻛﺎﺭ ﮔﻴﺮﻡ ؟ ﻭ ‪...‬‬
‫ﺩﻳﮕﺮﺍﻥ‪ ،‬ﺑﺨﺼﻮﺹ ﻫﻤﺴﻦ ﻫﺎﻱ ﺧﻮﺩﻡ ﺍﺯ ﺟﻨﺲ ﻣﺨﺎﻟﻒ ‪ .‬ﺍﻟﺒﺘﻪ ﺗﻼﺵ ﻃﺮﺯ ﺗﻔﻜﺮ‬ ‫ﺗﻼﺵ ﺑﺮﺍﻱ ﭘﺎﺳﺨﮕﻮﻳﻲ ﺑﻪ ﺍﻳﻦ ﺳﺆﺍﻻﺕ ﻣﻮﺟﺐ‬
‫ﺣﺎﻛﻢ‪ ،‬ﺑﺮﺍﻱ ﻣﺤﻮ ﻧﻤﻮﺩﻥ ﻃﺮﺯ ﺗﻔﻜﺮ ﺟﺪﻳﺪ ﻣﺎ ﻗﻮﻱ ﺍﺳﺖ ‪ .‬ﺣﻘﻮﻕ ﻣﺪﻧﻲ ﻭ ﺍﺟﺘﻤﺎﻋﻲ ﻭ‬ ‫ﻣﻲ ﺷﻮﺩ ﻛﻪ ﺗﺤﻠﻴﻞ ﻭ ﺍﺭﺯﻳﺎﺑﻲ ﻣﺎ ﺍﺯ ﺍﻫﺪﺍﻑ ﻭ ﺁﺭﻣﺎﻥ‬
‫ﻓﺮﻫﻨﮕﻲ ﺟﻮﺍﻥ ﺭﺍ ﺳﻠﺐ ﻣﻲ ﻛﻨﺪ ﻭ ﻣﻨﻄﻖ ﺳﻠﻄﻪ ﺭﺍ ﺩﺭ ﺟﺎﻣﻌﻪ ﺗﺮﻭﻳﺞ ﻣﻲ ﺩﻫﺪ ‪ .‬ﻧﺴﻞ‬ ‫ﻫﺎﻱ ﻣﺎ ﺳﻄﺤﻲ ﻭ ﻛﻢ ﻋﻤﻖ ﻧﺒﺎﺷﺪ ‪.‬‬
‫ﺟﻮﺍﻥ ﻛﺴﺎﻧﻲ ﺭﺍ ﻣﻲ ﺑﻴﻨﺪ ﻛﻪ ﺑﺎ ﺯﻫﺪ ﻓﺮﻭﺷﻲ ﻭ ﻋﺎﺑﺪ ﺑﻮﺩﻥ ﺗﻈﺎﻫﺮﻱ‪ ،‬ﺍﺩﻋﺎﻱ ﺣﻖ ﻃﻠﺒﻲ‪،‬‬ ‫ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺍﻳﻦ ﺍﺭﺯﺵ ﻫﺎ ﭼﻨﺎﻧﻜﻪ‬
‫ﻋﺪﺍﻟﺖ ﺩﻭﺳﺘﻲ ﻭ ﻗﺎﻧﻮﻥ ﻣﺪﺍﺭﺑﻮﺩﻥ ﺩﺍﺭﻧﺪ؛ ﺍﻣﺎ ﻫﻤﻴﻦ ﺍﻓﺮﺍﺩ ﺧﻮﺩ ﻗﺎﻧﻮﻥ ﺷﻜﻨﻲ ﻣﻲ ﻛﻨﻨﺪﻭ ﺣﻘﻮﻕ‬ ‫ﮔﻔﺘﻪ ﺷﺪ ﺍﺯ ﺭﻭﻱ ﺷﻨﻴﺪﻩ ﻫﺎ ﻭ ﮔﻔﺘﻪ‬
‫ﻫﻤﻪ ﻱ ﺷﻬﺮﻭﻧﺪﺍﻥ ﺩﻳﮕﺮ ﺭﺍ ﺑﻪ ﺭﺳﻤﻴﺖ ﻧﻤﻲ ﺷﻤﺮﻧﺪ ‪ .‬ﺟﻮﺍﻥ ﻛﻪ ﺍﻳﻦ ﻭﺿﻌﻴﺖ ﺭﺍ ﻣﻲ ﺑﻴﻨﺪ‪ ،‬ﺑﻪ‬ ‫ﻫﺎ ﻣﻲ ﺑﺎﺷﺪ ﻛﺎﻣﻼ " ﻣﻨﻔﻌﻼﻧﻪ"‬
‫ﺍﺷﺘﺒﺎﻩ ﺭﺍﻩ ﺩﻫﻦ ﻛﺠﻲ ﺑﻪ ﻗﺎﻧﻮﻥ ﺭﺍ ﺩﺭ ﭘﻴﺶ ﻣﻲ ﮔﻴﺮﺩ‪،‬ﺣﺘﻲ ﺍﺭﺯﺵ ﻫﺎ ﻭ ﺿﺎﺑﻄﻪ ﻫﺎﻱ ﺍﺧﻼﻗﻲ‬ ‫ﭘﺬﻳﺮﻓﺘﻪ ﺷﺪﻩ ﻭ ﺑﻪ ﻫﻤﺎﻥ ﺁﺳﺎﻧﻲ ﻛﻪ‬
‫ﺧﺎﻧﻮﺍﺩﻩ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻣﻲ ﻛﻨﺪ ‪ .‬ﺍﻋﺘﻤﺎﺩ ﺑﻪ ﻫﻴﭻ ﻛﺲ ﻧﺪﺍﺭﺩ ﻭ ﺍﺯ ﺍﻳﻦ ﺟﻤﻠﻪ ﻫﺎ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲ ﻛﻨﺪ ‪:‬‬ ‫ﺑﺪﺳﺖ ﺁﻣﺪﻩ‪ ،‬ﻣﻲ ﺗﻮﺍﻧﺪ ﻓﺮﺍﻣﻮﺵ‬
‫ﺯﻣﺎﻧﻪ ﻱ ﺑﺪﻱ ﺷﺪﻩ‪ ،‬ﻣﺮﺩﻡ ﺩﻳﻦ ﻭ ﺍﻳﻤﺎﻥ ﻧﺪﺍﺭﻧﺪ‪،‬ﺑﻪ ﻫﻴﭻ ﻛﺲ ﺍﻋﺘﻤﺎﺩ ﻧﻜﻦ ﻭ ‪ ] ...‬ﻣﺜﻞ ﺗﺨﻢ ﻣﺮﻍ‬ ‫ﺷﻮﺩ ‪ .‬ﻫﻤﭽﻨﻴﻦ ﻃﺮﺡ ﺍﻳﻦ ﺳﺆﺍﻻﺕ ﻣﻮﺟﺐ‬
‫ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﺏ ﺟﻮﺵ ‪،‬ﺳﻔﺖ ﻣﻲ ﺷﻮﺩ[‬ ‫ﻣﻲ ﺷﻮﺩ ﻛﻪ ﺁﺭﻣﺎﻥ ﻫﺎﻱ ﻣﺎ ﻣﻌﻘﻮﻝ‪ ،‬ﻣﻨﻄﻘﻲ ﻭ‬
‫ﺩﺭ ﻛﺴﺐ ﻣﻌﺮﻓﺖ ﻧﺴﺒﺖ ﺑﻪ ﺧﻮﺩﻣﺎﻥ‪،‬ﻣﺤﻴﻂ ﻭ ﻗﻮﺍ ﻭ ﺍﻫﺪﺍﻓﻤﺎﻥ‪ ،‬ﺩﻭ ﻣﻨﺒﻊ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻬﻲ ﻭ ﻋﻠﻢ ﺑﻪ‬ ‫ﺍﻣﻜﺎﻥ ﭘﺬﻳﺮ ﺑﺎﺷﺪ ﻭ ﺑﺘﻮﺍﻧﻴﻢ ﺗﻼﺵ ﻫﺎ ﻭ ﻛﻮﺷﺶ ﻫﺎ ﻱ‬
‫ﻣﺎ ﻳﺎﺭﻱ ﻣﻲ ﺩﻫﻨﺪ ‪ .‬ﻋﻠﻢ ﺣﻘﻴﻘﺖ ﻫﺎﻱ ﭘﻴﺮﺍﻣﻮﻥ ﻣﺎ ﺭﺍ ﻛﺸﻒ ﻣﻲ ﻛﻨﺪ ﻭ ﻗﻮﺍ ﻭ ﺍﺑﺰﺍﺭﻫﺎﻱ ﺩﺭﻭﻧﻲ‬ ‫ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﺴﻴﺮﻱ ﻣﺸﺨﺺ ﻋﻤﻠﻲ ﺳﺎﺯﻳﻢ ‪.‬‬
‫ﻭ ﺑﻴﺮﻭﻧﻲ ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﺸﺨﺺ ﻣﻲ ﺳﺎﺯﺩ ‪ .‬ﺗﻌﺎﻟﻴﻢ ﺍﻟﻬﻲ ﻧﻴﺰ ﺍﻫﺪﺍﻑ‪ ،‬ﺭﺳﺎﻟﺖ ﻭ ﺣﻘﻴﻘﺖ ﺭﻭﺣﻤﺎﻥ ﺭﺍ‬ ‫ﺍﻣﺎ ﺗﻼﺵ ﺑﺮﺍﻱ ﺷﻜﻞ ﺩﺍﺩﻥ ﺍﻳﻦ ﺁﺭﻣﺎﻥ ﻫﺎ ﺑﺎ ﻣﻮﺍﻧﻌﻲ ﻣﻮﺍﺟﻪ ﻣﻲ ﺷﻮﺩ ﻛﻪ ﻫﻢ ﺍﺯ ﺩﺭﻭﻥ ﻭ ﻫﻢ ﺍﺯ‬
‫ﺑﺮﺍﻳﻤﺎﻥ ﻣﺸﺨﺺ ﻣﻲ ﺳﺎﺯﻧﺪ ‪ .‬ﺩﻳﺎﻧﺖ ﺣﻘﻴﻘﻲ ﻣﻌﻴﺎﺭﻱ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻣﺎ ﻛﻤﻚ ﻣﻲ ﻛﻨﺪ ﺗﺎ " ﻋﻠﻢ "‬ ‫ﺑﻴﺮﻭﻥ ﻣﻲ ﺑﺎﺷﻨﺪ ‪ .‬ﻳﻜﻲ ﺍﺯ ﺍﻳﻦ ﻣﻮﺍﻧﻊ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺍﻫﺪﺍﻑ ﻭ ﺳﺨﻨﺎﻥ ﻣﺎ ﺩﺭ ﺣﺪ ﺷﻌﺎﺭﻱ ﺗﻜﺮﺍﺭﻱ‬
‫ﺭﺍ ﺍﺯ "ﻣﺎﺩﻱ ﮔﺮﻱ ﺻﺮﻑ " ﺟﺪﺍ ﺳﺎﺯﻳﻢ ﻭ ﺩﺭ ﭘﻲ ﻋﻠﻮﻣﻲ ﺑﺎﺷﻴﻢ ﻛﻪ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻲ ﺍﺯ ﺁﻥ ﺳﻮﺩ ﺑﺮﺩ ﻭ‬ ‫ﻭﺿﻌﻴﺖ ﺯﻣﺎﻧﻲ ﺭﺥ ﻣﻲ ﺩﻫﺪﻛﻪ ﺍﻫﺪﺍﻑ ﻣﺎ ﺑﺴﻴﺎﺭ ﻛﻠﻲ ﺍﺳﺖ ﻭ ﺩﺍﻧﺸﻲ‬ ‫ٌ‬ ‫ﺗﻨﺰﻝ ﭘﻴﺪﺍ ﻣﻲ ﻛﻨﺪ‪ .‬ﺍﻳﻦ‬
‫ﺑﻪ ﺭﻭﻧﺪ ﺍﺻﻼﺡ ﻋﺎﻟﻢ ﻛﻤﻚ ﻛﻨﺪ ‪ .‬ﺍﻣﺎ ﺯﻣﺎﻧﻲ ﻛﻪ ﻣﺪﻋﻴﺎﻥ ﻣﺬﻫﺒﻲ ﺑﻪ ﻋﺎﻣﻪ ﻣﺮﺩﻡ ﺍﺯ ﻃﺮﻳﻖ ﺍﻋﻤﺎﻝ‬ ‫ﺟﺰﺋﻲ ﺩﺭ ﻣﻮﺭﺩ ﺁﻥ ﺍﻫﺪﺍﻑ ﺩﺍﺭﻳﻢ؛ ﺍﻣﺎ ﺑﻪ ﺁﻥ ﻓﻘﻂ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﺍﻳﺪﻩ ﺁﻝ ﻣﻲ ﻧﮕﺮﻳﻢ ﻭ ﺍﻳﻦ ﺷﻨﺎﺧﺖ‬
‫ﻧﺎﺷﺎﻳﺴﺖ ﺧﻴﺎﻧﺖ ﻣﻲ ﻛﻨﻨﺪ ﻭ ﺍﺯ ﻃﺮﻓﻲ ﺩﻳﮕﺮ ﺑﺮﺧﻲ ﺩﺭ ﺻﺪﺩ ﺗﺠﺪﻳﺪ ﻗﻮﺍﻱ ﺩﻳﻦ ﺑﺮ ﻣﻲ ﺁﻳﻨﺪ ﻭ ﻫﺮ‬ ‫ﻣﺎ ﺑﻪ ﺍﻳﻘﺎﻥ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﻛﺎﻣﻞ ﺗﺒﺪﻳﻞ ﻧﺸﺪﻩ ﺍﺳﺖ؛ ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺑﻪ ﺁﻧﭽﻪ ﻣﻲ ﮔﻮﻳﻴﻢ ﺍﻳﻤﺎﻥ‬
‫ﺭﻭﺯ ﻟﺒﺎﺳﻲ ﺑﺮ ﺁﻥ ﻣﻲ ﭘﻮﺷﺎﻧﻨﺪ‪ ،‬ﻧﺘﻴﺠﻪ ﻱ ﺍﻳﻦ ﺗﻨﺎﻗﺾ ﭼﻴﺰﻱ ﻧﻴﺴﺖ ﺟﺰ ﺍﺯﺩﻳﺎﺩ ﺗﻌﺼﺒﺎﺕ ﻭ ﺍﺯ ﺳﻮﻱ‬ ‫ﻧﺪﺍﺭﻳﻢ ﻭ ﺍﺯ ﺗﺤﻘﻖ ﺁﻥ ﻣﻄﻤﺌﻦ ﻧﻴﺴﺘﻴﻢ ‪ .‬ﺷﺎﻳﺪ ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺍﺳﺖ ﻛﻪ ﺑﻴﺸﺘﺮ ﺑﻪ ﺳﺨﻦ ﮔﻔﺘﻦ‬
‫ﺩﻳﮕﺮ ﺩﻳﻦ ﺑﻴﺰﺍﺭﻱ ‪.‬ﺑﻪ ﻫﻤﻴﻦ ﺩﻻﻳﻞ ﺍﺳﺖ ﻛﻪ ﺑﺤﺮﺍﻧﻬﺎﻱ ﻓﺰﺍﻳﻨﺪﻩ ﻱ ﺍﺧﻼﻗﻲ ﻫﻤﻪ ﺟﺎ ﺭﺍ ﻓﺮﺍﮔﺮﻓﺘﻪ‬ ‫ﺩﺭ ﻣﻮﺭﺩ ﺍﻫﺪﺍﻑ ﻋﺎﻟﻴﻪ ﻣﻲ ﭘﺮﺩﺍﺯﻳﻢ ﻭ ﺍﺯ ﺍﻧﺠﺎﻡ ﺁﻥ ﻣﺒﺎﺩﺭﺕ ﻣﻲ ﻭﺭﺯﻳﻢ ‪ .‬ﺭﺍﻩ ﺣﻞ‪ ،‬ﺁﻥ ﺍﺳﺖ ﻛﻪ‬
‫ﺍﺳﺖ ‪ .‬ﻧﺘﻴﺠﻪ ﺍﺵ ﺧﻮﺩ ﭘﺮﺳﺘﻲ‪ ،‬ﺳﻮءﻇﻦ‪ ،‬ﺗﺮﺱ ﻭ ﺩﻭﺭﻭﺋﻲ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ ﺍﻓﺮﺍﺩ ﺍﺳﺖ ‪.‬‬ ‫ﺍﻳﻦ ﭼﻨﻴﻦ ﺍﻫﺪﺍﻑ ﺑﺰﺭﮔﻲ ﺭﺍ ﺑﻪ ﺍﻫﺪﺍﻑ ﻛﻮﭼﻜﺘﺮ ﺗﻘﺴﻴﻢ ﻛﻨﻴﻢ ﻭ ﺑﺮ ﺍﺳﺎﺱ ﺍﻭﻟﻮﻳﺖ ﺑﻨﺪﻱ ﻗﻮﺍ ﻭ‬
‫ﻫﻴﭻ ﻛﺪﺍﻡ ﺍﺯ ﺍﻳﻦ ﺑﻲ ﻋﺪﺍﻟﺘﻲ ﻫﺎﻱ ﻣﻮﺟﻮﺩ ﺩﺭ ﺩﻧﻴﺎ‪ ،‬ﺑﺎ ﺗﻼﺵ ﻓﺮﺩ ﺑﻪ ﺗﻨﻬﺎﻳﻲ ﺑﺮﺍﻱ ﺧﻮﺏ ﺑﻮﺩﻥ‬ ‫ﺍﺳﺘﻌﺪﺍﺩﻣﺎﻥ ﺭﺍ ﺩﺭ ﻋﻤﻠﻲ ﺷﺪﻥ ﺁﻥ ﺑﻪ ﻛﺎﺭ ﮔﻴﺮﻳﻢ‪ .‬ﻣﺎﻧﻊ ﺩﻳﮕﺮ ﻛﻪ ﻗﻮﻱ ﺗﺮﻳﻦ‬
‫ﺣﻞ ﻧﻤﻲ ﺷﻮﺩ؛ ﻫﻤﭽﻨﻴﻦ ﺗﻈﺎﻫﺮﺍﺕ ﻭ ﺍﻋﺘﺼﺎﺏ ﻏﺬﺍﻫﺎ ﺗﺄﺛﻴﺮ ﺑﺴﻴﺎﺭ ﻧﺎﭼﻴﺰﻱ ﺩﺍﺭﺩ ‪ .‬ﺗﻨﻬﺎ ﺭﺍﻩ ﺣﻞ‪،‬‬ ‫ﻣﻮﺍﻧﻊ ﺍﺳﺖ‪ ،‬ﺩﺭ ﺍﺛﺮ ﺁﮔﺎﻫﻲ ﻣﺎ ﺑﻪ ﻭﺟﻮﺩ ﻣﻲ ﺁﻳﺪ‪ .‬ﺁﮔﺎﻫﻲ ﺑﻴﺸﺘﺮ‪،‬‬
‫ﻣﺴﺘﻠﺰﻡ ﻓﺪﺍﻛﺎﺭﻱ ﺑﻴﺸﺘﺮ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻱ ﻓﺪﺍﻛﺎﺭﻱ ﺑﻴﺸﺘﺮ‬
‫ﻣﻲ ﺑﺎﺷﺪ ‪ .‬ﺩﺭ ﺍﻳﻦ ﻫﻨﮕﺎﻡ ﺍﺳﺖ ﻛﻪ ﻏﺮﻳﺰﻩ ﻱ ﺭﺍﺣﺖ ﻃﻠﺒﻲ‪ ،‬ﺭﺍﺣﺘﻲ‬
‫ﻭ ﺁﺳﺎﻳﺶ ﺑﺮ ﻣﻲ ﺧﻴﺰﺩ ﻭ ﻣﺎ ﺭﺍ ﺍﺯ ﺑﺮﺧﺎﺳﺘﻦ ﺑﺮﺍﻱ ﺗﺤﻘﻖ ﺍﻫﺪﺍﻓﻤﺎﻥ ﻣﻨﺼﺮﻑ‬
‫ﻣﻲ ﺳﺎﺯﺩ ‪.‬‬
‫ﻣﺎﻧﻊ ﺳﻮﻡ ﺯﻣﺎﻧﻲ ﺭﺥ ﻣﻲ ﺩﻫﺪ ﻛﻪ ﺍﺭﺍﺋﻪ ﻱ ﻃﺮﺯ ﻓﻜﺮ ﺟﺪﻳﺪ‪ ،‬ﺑﻪ ﻣﻌﻨﺎﻱ ﻛﺎﺭﺳﺎﺯ ﻧﺒﻮﺩﻥ ﻭ ﻗﺪﻳﻤﻲ‬
‫ﺑﻮﺩﻥ ﻃﺮﺯ ﻓﻜﺮ ﺣﺎﻛﻢ ﺗﻌﺒﻴﺮ ﻣﻲ ﺷﻮﺩ؛ ﺩﺭ ﻧﺘﻴﺠﻪ‪ ،‬ﻃﺮﺯ ﻓﻜﺮ ﺣﺎﻛﻢ ﺑﻪ ﻣﻘﺎﺑﻠﻪ ﻣﻲ ﭘﺮﺩﺍﺯﺩ ﻭ ﺁﺭﻣﺎﻥ‬
‫ﻫﺎﻱ ﻣﺎ ﺭﺍ ﺗﺤﻠﻴﻞ ﻣﻲ ﺩﻫﺪ ‪ .‬ﺍﻳﻦ ﻭﺿﻊ ﺑﺨﺼﻮﺹ ﺩﺭ ﺟﻮﺍﻣﻊ ﺑﺴﺘﻪ ﺷﺪﺕ ﺩﺍﺭﺩ ‪" .‬ﺟﺎﻣﻌﻪ ﻱ‬

‫‪Issue 23‬‬
‫‪www.simorghmagazine.com‬‬
‫‪December 2010‬‬ ‫‪15‬‬
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 ‫ﺣﺼﻮﻝ ﺗﻐﻴﻴﺮﻱ ﺑﻨﻴﺎﺩﻱ ﺩﺭ ﺍﻓﻜﺎﺭ ﺍﺳﺖ؛ ﺗﺎ ﺁﻧﭽﻪ ﻻﺯﻡ ﺍﺳﺖ ﺑﻪ ﻭﺟﻮﺩ ﺁﻳﺪ ‪ ].‬ﺍﮔﺮ ﺍﻓﻜﺎﺭ ﻛﻨﻮﻧﻲ ﺧﻮﺩ‬
‫ﻣﻲ ﺷﻮﺩ ‪ .‬ﭘﺲ ﺗﻼﺵ ﻣﻲ ﻛﻨﺪ ﺗﺎ ﺍﻳﻦ ﺍﺭﺯﺵ ﻫﺎ ﺭﺍ ﺍﺣﻴﺎ ﻛﻨﺪ ﻭ ﺳﺮﻭﺭ ﺭﺍ ﺍﺯ ﻟﺬﺕ ﻫﺎﻱ ﺁﻧﻲ ﻭ ﺳﻴﺮﻱ‬ ‫ﺭﺍ ﺑﻪ ﻳﻚ ﭼﻮﺏ ﻛﺒﺮﻳﺖ ﺳﺎﻟﻢ ﺗﺸﺒﻴﻪ ﻛﻨﻴﻢ ﺩﺍﺭﺍﻱ ﻗﺎﺑﻠﻴﺖ ﻫﺎﻳﻲ ﺍﺳﺖ ‪ ،‬ﺍﺯﺟﻤﻠﻪ ﺍﻳﻨﻜﻪ ﻣﻲ ﺗﻮﺍﻥ‬
‫ﻧﺎﭘﺬﻳﺮ ﺟﺪﺍ ﺳﺎﺯﺩ‪ ،‬ﺗﺮﺱ ﺭﺍ ﺑﺎ ﺍﻣﻨﻴﺖ ﻭ ﺍﻃﻤﻴﻨﺎﻥ ﻛﻪ ﺯﺍﺩﻩ ﻱ ﺍﻗﺪﺍﻡ ﻭ ﻋﻤﻞ ﺍﺳﺖ‪ ،‬ﺟﺎﻳﮕﺰﻳﻦ ﻛﺮﺩﻩ‪،‬‬ ‫ﺑﺎ ﺁﻥ ﮔﺮﻣﺎ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩ ﻳﺎ ﺍﺯ ﺁﻥ ﺧﻼﻝ ﺩﻧﺪﺍﻥ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩ‪ .‬ﻭﻗﺘﻲ ﺍﻳﻦ ﭼﻮﺏ ﻛﺒﺮﻳﺖ ﺳﺎﻟﻢ ﺭﺍ‬
‫ﺧﺸﻮﻧﺖ ﺭﺍ ﻛﻪ ﺍﺯ ﺗﺮﺱ ﺑﻪ ﻭﺟﻮﺩ ﻣﻲ ﺁﻳﺪ‪ ،‬ﺑﺎ ﻧﻴﺮﻭﻱ ﻗﻮﻳﺘﺮ ﻣﺤﺒﺖ ﺧﺎﻟﺺ ﻭ ﺧﺪﻣﺖ ﺑﺪﻭﻥ ﻗﺼﺪ ﻭ‬ ‫ﻣﻲ ﺳﻮﺯﺍﻧﻴﻢ ﻳﻚ ﺗﻐﻴﻴﺮ ﺑﻨﻴﺎﺩﻱ ﺩﺭ ﺁﻥ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺩﻳﮕﺮ ﺍﻳﻦ ﭼﻮﺏ ﻛﺒﺮﻳﺖ ﺳﻮﺧﺘﻪ‪ ،‬ﻧﻤﻲ‬
‫ﻏﺮﺽ‪ ،‬ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﺍﺭﺩ ‪.‬ﺍﺭﺯﺵ ﺍﻧﺴﺎﻥ ﻫﺎ ﺭﺍ ﺑﺎ ﻣﻮﻓﻘﻴﺖ ﻫﺎﻳﺸﺎﻥ ﻧﻤﻲ ﺳﻨﺠﺪ ‪ .‬ﺍﻭ ﻛﻪ ﺗﻔﺎﻭﺕ ﻭ ﻣﻜﻨﺖ‬ ‫ﺗﻮﺍﻧﺪ ﺧﻼﻝ ﺩﻧﺪﺍﻥ ﺷﻮﺩ‪ ،‬ﻭﻟﻲ ﺩﺭ ﻋﻮﺽ ﺍﺳﺘﻌﺪﺍﺩ ﺟﺪﻳﺪﻱ ﺩﺭ ﺁﻥ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺍﺳﺖ ‪ .‬ﺑﺎ ﺍﻳﻦ ﭼﻮﺏ‬
‫ﺑﻴﻦ ﻏﻨﻲ ﻭ ﻓﻘﻴﺮ ﺭﺍ ﻣﻲ ﺑﻴﻨﺪ ﺑﻪ ﺑﻴﺎﻥ ﺑﻌﺪ ﺟﺪﻳﺪﻱ ﺍﺯ ﻭﺍﻗﻌﻴﺖ ﺯﻧﺪﮔﻲ ﺍﻧﺴﺎﻥ ﻣﻲ ﭘﺮﺩﺍﺯﺩ ‪ .‬ﺍﻳﻨﮕﻮﻧﻪ‬ ‫ﻛﺒﺮﻳﺖ ﺳﻮﺧﺘﻪ ﻣﻲ ﺗﻮﺍﻥ ﻧﻮﺷﺖ‪ ،‬ﺳﻴﺎﻩ ﻛﺮﺩ ﻭ‪ . ...‬ﺗﺎ ﻛﺒﺮﻳﺖ ﻧﺴﻮﺯﺩ ﻭ ﺗﻐﻴﻴﺮﻱ ﺑﻨﻴﺎﺩﻱ ﺩﺭ ﺍﻭ ﻇﺎﻫﺮ‬
‫ﺍﺳﺖ ﻛﻪ ﻣﺎﻧﻨﺪ ﻗﻬﻮﻩ ﺭﻧﮓ ﻭ ﻃﻌﻢ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺁﺏ ﺟﻮﺵ ﻣﻲ ﺩﻫﺪ ‪ .‬ﺩﺭ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺧﻮﺩ ﺑﺎ ﺩﻳﮕﺮﺍﻥ‬ ‫ﻧﺸﻮﺩ ﻧﻤﻲ ﺗﻮﺍﻧﺪ ﺑﻨﻮﻳﺴﺪ ﻳﺎ ﺳﻴﺎﻩ ﻛﻨﺪ [ ﻫﺮ ﻓﺮﺩﻱ ﺑﺮ ﺍﺳﺎﺱ ﺗﻔﻜﺮ ﺧﻮﺩ ﺩﺭﺑﺎﺭﻩ ﻱ ﻫﺮ ﭼﻴﺰ‪ ،‬ﺑﺎ ﺁﻥ‬
‫ﺁﻧﮕﻮﻧﻪ ﺭﻓﺘﺎﺭ ﻣﻲ ﻛﻨﺪ ﻛﻪ ﺁﻧﺎﻥ ﺑﻪ ﺗﻔﻜﺮ ﻓﺮﻭ ﻣﻲ ﺭﻭﻧﺪ ﻭ ﻃﺮﺯ ﺑﺮﺧﻮﺭﺩ ﺧﻮﺩ ﺭﺍ ﺗﻐﻴﻴﺮ ﻣﻲ ﺩﻫﻨﺪ ‪ .‬ﺻﺒﺢ‬ ‫ﺭﻓﺘﺎﺭ ﻣﻲ ﻛﻨﺪ ‪ .‬ﻭﻗﺘﻲ ﻳﻚ ﻓﺮﺩ ﺭﺍ ﻣﺤﺘﺮﻡ ﺑﺸﻤﺎﺭﻳﻢ‪ ،‬ﺑﻪ ﺍﻭ ﺍﺣﺘﺮﺍﻡ ﻣﻲ ﮔﺬﺍﺭﻳﻢ ‪ .‬ﺍﻳﻨﮕﻮﻧﻪ ﺍﺳﺖ ﻛﻪ‬
‫ﺭﺍ ﻛﻪ ﺷﺮﻭﻉ ﺭﻭﺯ ﺍﺳﺖ‪ ،‬ﺑﺎ ﺭﻭﻱ ﺧﻮﺵ ﺁﻏﺎﺯ ﻣﻲ ﻛﻨﺪ ﻭ ﺑﻪ ﺍﻃﺮﺍﻓﻴﺎﻥ ﺧﻮﺩ ﺍﻳﻦ ﺍﻧﺮژﻱ ﺭﺍ ﻣﻨﺘﻘﻞ ﻣﻲ‬ ‫ﺗﻐﻴﻴﺮ ﺩﺭ ﺗﻔﻜﺮ ﺑﻪ ﺗﻐﻴﻴﺮ ﺩﺭ ﻋﻤﻞ ﻭ ﻣﺂ ًﻻ ﺗﺤﻮﻝ ﺩﺭ ﺟﺎﻣﻌﻪ ﻣﻨﺠﺮ ﻣﻲ ﺷﻮﺩ‪ .‬ﺗﻐﻴﻴﺮ ﺑﻨﻴﺎﺩﻱ ﺩﺭ ﺍﻓﻜﺎﺭ‬
‫ﻛﻨﺪ ﻭ ﺑﻪ ﻓﺮﺩﻱ ﻣﺆﺛﺮ ﺗﺒﺪﻳﻞ ﻣﻲ ﺷﻮﺩ ﻛﻪ ﺍﮔﺮ ﺭﻭﺯﻱ ﻏﺎﻳﺐ ﺑﺎﺷﺪ ﺍﻃﺮﺍﻓﻴﺎﻥ ﺍﺯ ﺍﻭ ﺳﺮﺍﻍ ﻣﻲ ﮔﻴﺮﻧﺪ ‪.‬‬ ‫ﻣﺎ‪ ،‬ﻣﻮﺟﺐ ﺍﻳﺠﺎﺩ ﺩﻳﺪﮔﺎﻫﻲ ﺟﺪﻳﺪ ﻭ ﺩﺭ ﭘﻲ ﺁﻥ ﻃﺮﺯ ﺗﻔﻜﺮ ﻭ ﻃﺮﺯ ﻋﻤﻠﻲ ﺟﺪﻳﺪ ﻣﻲ ﺷﻮﺩ؛ ﺍﻣﺎ ﺩﺭ ﺍﻳﻦ‬
‫ﻓﺮﺩ ﻣﺆﺛﺮ ﺑﻪ ﺍﻃﺮﺍﻓﻴﺎﻥ ﻭ ﻣﺤﻴﻂ‪ ،‬ﺑﻪ ﻃﻮﺭ ﺩﻗﻴﻖ ﻣﻲ ﻧﮕﺮﺩ ‪ .‬ﺑﺮﺍﻱ ﻣﺜﺎﻝ ﻣﻲ ﺷﻨﻮﺩ ﻛﻪ ﺩﺭ ﺍﺳﺘﺎﻥ‬ ‫ﺭﺍﻩ ﺑﺎﻳﺪ ﺍﺑﺰﺍﺭ ﺧﻮﺩ ﺭﺍ ﺑﺸﻨﺎﺳﻴﻢ‪.‬‬
‫‪ 1200‬ﻧﻔﺮ ﺑﻪ ﻣﺪﺭﺳﻪ ﻧﻤﻲ ﺭﻭﻧﺪ ﻭ ﺩﻟﻴﻠﺶ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﺪﺭﺳﻪ ﻫﺎﻱ ﺍﺳﺘﺎﻥ‪ ،‬ﻗﺪﻳﻤﻲ‬ ‫ﻳﻜﻲ ﺍﺯ ﭘﺮ ﻛﺎﺭﺑﺮﺩ ﺗﺮﻳﻦ ﺍﺑﺰﺍﺭ ﻫﺮ ﺟﻮﺍﻥ ﺩﺭ ﺭﺍﻩ ﺭﺳﻴﺪﻥ ﺑﻪ ﺍﻫﺪﺍﻓﺶ‪ ،‬ﺷﺠﺎﻋﺖ ﻭﻱ ﻣﻲ ﺑﺎﺷﺪ‪.‬‬
‫ﻫﺴﺘﻨﺪ ﻭ ﺩﺍﻧﺶ ﺁﻣﻮﺯﺍﻥ ﺑﺎﻳﺪ ﻳﻚ ﭼﺸﻤﺸﺎﻥ ﺑﻪ ﻣﻌﻠﻢ ﻭ ﭼﺸﻢ ﺩﻳﮕﺮﺷﺎﻥ ﺑﻪ ﺳﻘﻒ ﺑﺎﺷﺪ ﻛﻪ ﻣﺒﺎﺩﺍ‬ ‫ﺷﺮﺍﻳﻂ‪ ،‬ﺍﻣﻜﺎﻧﺎﺕ ﻭ ﺍﻃﺮﺍﻓﻴﺎﻥ‪ ،‬ﺳﻌﻲ ﺩﺭ ﺗﻨﺰﻝ ﺗﻼﺵ ﻣﺎ ﻭ ﺗﻄﺒﻴﻖ ﺁﻥ ﺑﺎ ﺷﺮﺍﻳﻂ ﻛﻨﻮﻧﻲ ﻛﻪ"‬
‫ﺑﺮ ﺳﺮ ﺁﻧﻬﺎ ﺑﺮﻳﺰﺩ ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺗﻌﺪﺍﺩ ﻣﺪﺍﺭﺱ ﻛﻢ ﺍﺳﺖ ﻭ ﭼﻮﻥ ﻛﻼﺱ ﻫﺎ ﺳﻘﻔﺸﺎﻥ ‪ 40‬ﻧﻔﺮ ﺍﺳﺖ‬ ‫ﺧﻮﺩﻣﺤﻮﺭﻱ‪ ،‬ﻓﺮﺩﮔﺮﺍﻳﻲ ﻭ ﻣﺼﻠﺤﺖ ﺍﻧﺪﻳﺸﻲ ﺷﺨﺼﻲ" ﻣﻲ ﺑﺎﺷﺪ ﺩﺍﺭﺩ؛ ﺍﻣﺎ ﺷﺠﺎﻋﺖ ﺑﻪ ﺟﻮﺍﻥ‬
‫ﻛﺴﻲ ﻛﻪ ﻧﻤﻲ ﺗﻮﺍﻧﺪ ﺩﺭ ﭼﻨﻴﻦ ﻣﺪﺭﺳﻪ ﺍﻱ ﺛﺒﺖ ﻧﺎﻡ ﻛﻨﺪ ﺑﺎﻳﺪ ﺑﻪ ﻣﺪﺭﺳﻪ ﺍ ﻱ ﻏﻴﺮ ﺍﻧﺘﻔﺎﻋﻲ ﺑﺮﻭﺩ ﻭ‬ ‫ﺍﺟﺎﺯﻩ ﻣﻲ ﺩﻫﺪ ﻛﻪ ﻣﺘﻔﺎﻭﺕ ﺑﺎﺷﺪ ‪ .‬ﺍﻳﻦ ﺗﻔﺎﻭﺕ ﺑﻪ ﻣﻌﻨﺎﻱ ﺗﻼﺵ ﺑﺮﺍﻱ ﺑﺮﺗﺮﻱ ﺟﺴﺘﻦ ﻭ ﺗﻔﻮﻕ‬
‫ﭘﻮﻝ ﺯﻳﺎﺩﻱ ﺑﭙﺮﺩﺍﺯﺩ؛ ﭼﻮﻥ ﺑﻌﻀﻲ ﻫﺎ ﭘﻮﻝ ﻧﺪﺍﺭﻧﺪ‪ ،‬ﻣﺠﺒﻮﺭ ﺑﻪ ﺗﺮﻙ ﺗﺤﺼﻴﻞ ﻣﻲ ﺷﻮﻧﺪ ‪ .‬ﺍﺯ ﺳﻮﻱ‬ ‫ﺑﺮ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺴﺖ ‪ .‬ﺍﮔﺮ ﺟﺎﻣﻌﻪ ﻭ ﺩﺭﻭﻥ ﺁﻥ ﺭﺍ ﺑﻪ ﻳﻚ ﺭﻭﺩﺧﺎﻧﻪ ﺗﺸﺒﻴﻪ ﻛﻨﻴﻢ؛ ﺟﻮﺍﻥ ﻣﺎﻧﻨﺪ ﺁﻥ‬
‫ﺩﻳﮕﺮ‪ ،‬ﻓﺮﺩ ﻣﺆﺛﺮ ﻣﻲ ﺷﻨﻮﺩ ﻛﻪ ﻃﺮﺣﻲ ﺑﺮﺍﻱ ﻣﺸﺎﺭﻛﺖ ﺍﻓﺮﺍﺩ ﺩﺭ ﻧﻮﺳﺎﺯﻱ ﻣﺪﺍﺭﺱ‪ ،‬ﺍﻋﻢ ﺍﺯ ﻧﻘﺪﻱ‬ ‫ﻣﺎﻫﻲ ﺍﺳﺖ ﻛﻪ ﺗﻼﺵ ﻣﻲ ﻛﻨﺪ ﺗﺎ ﺩﺭ ﺧﻼﻑ ﺟﺮﻳﺎﻥ ﺁﺏ ﺣﺮﻛﺖ ﻛﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﻣﻲ ﺩﺍﻧﺪ ﻛﻪ ﺣﺮﻛﺖ‬
‫ﻭ ﻳﺎ ﻛﻤﻚ ﺩﺭ ﺭﻧﮓ ﺯﺩﻥ ﻛﻼﺱ ‪ ،‬ﻟﻮﻟﻪ ﻛﺸﻲ ﻣﺪﺭﺳﻪ ﻭ‪ ...‬ﺷﺮﻭﻉ ﺷﺪﻩ ﺍﺳﺖ ‪ .‬ﭘﺲ ﺩﺭ ﺍﻳﻦ ﻃﺮﺡ‬ ‫ﻣﻄﺎﺑﻖ ﺑﺎ ﺟﺮﻳﺎﻥ ﺁﺏ ﺭﺍ ﻳﻚ ﻣﺎﻫﻲ ﻣﺮﺩﻩ ﻧﻴﺰ ﻣﻲ ﺗﻮﺍﻧﺪ ﺍﻧﺠﺎﻡ ﺩﻫﺪ ‪.‬ﻫﻤﭽﻨﻴﻦ ﺟﻮﺍﻥ ﻣﻲ ﺩﺍﻧﺪ ﻛﻪ‬
‫ﻣﺸﺎﺭﻛﺖ ﻣﻲ ﻛﻨﺪ ﻭ ﻧﻈﺮﺍﺕ ﻭ ﻛﻤﻚ ﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﺍﺭﺍﺋﻪ ﻣﻲ ﺩﻫﺪ ‪.‬‬ ‫ﻣﺴﻴﺮﺵ ﻣﺴﺘﻘﻴﻢ ﺍﺳﺖ ﻭ ﺭﺍﻩ ﻛﻮﺗﺎﻫﺘﺮﻱ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ ﻭ ﻧﻤﻲ ﺗﻮﺍﻥ ﮔﺎﻫﻲ ﺩﺭﺟﻬﺖ ﺁﺏ ﻭ ﺯﻣﺎﻥ‬
‫ﺍﻧﺴﺎﻥ ﺩﺍﺭﺍﻱ ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻱ ﻣﺨﺘﻠﻒ ﻣﻲ ﺑﺎﺷﺪ ﻛﻪ ﺑﺎ ﺗﻼﺵ ﻫﺎﻱ ﺧﻮﺩ ﻓﺮﺩ ﻭ ﺍﻣﻜﺎﻧﺎﺕ ﺍﺟﺘﻤﺎﻋﻲ‬ ‫ﺩﻳﮕﺮ ﺧﻼﻑ ﺁﻥ ﺣﺮﻛﺖ ﻧﻤﻮﺩ ‪ .‬ﺟﻮﺍﻥ ﻛﻪ ﺍﻛﺜﺮ ﺍﻓﺮﺍﺩ ﺟﺎﻣﻌﻪ ﻱ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺗﻼﺵ ﺑﺮﺍﻱ ﺭﺳﻴﺪﻥ‬
‫ﻣﺤﻴﻂ ﭘﺮﻭﺭﺵ ﻣﻲ ﻳﺎﺑﺪ ﻭ ﺩﺭ ﺩﻭﺭﻩ ﻱ ﺟﻮﺍﻧﻲ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻱ ﭘﺮﻭﺭﺵ ﻳﺎﻓﺘﻪ ﺭﺍ‬ ‫ﺑﻪ ﻣﻨﺎﻓﻊ ﺷﺨﺼﻲ ﻣﻲ ﺑﻴﻨﺪ‪ ،‬ﺑﺎ ﺧﻮﺩ ﻣﻲ ﺍﻧﺪﻳﺸﺪ ﻛﻪ ﻛﺎﺭﻱ ﺍﻧﺠﺎﻡ ﺩﻫﺪ ﻛﻪ ﺩﺭ ﭘﻴﺸﺒﺮﺩ ﺗﻤﺎﻣﻲ ﺍﻓﺮﺍﺩ‬
‫ﺍﺯﺑﺎﻟﻘﻮﮔﻲ] ﭘﺘﺎﻧﺴﻴﻞ [ﺑﻪ ﻋﻤﻞ ﻭ ﺍﻗﺪﺍﻡ ﺗﺒﺪﻳﻞ ﻣﻲ ﻛﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﺮﺍﺣﻞ‪ ،‬ﺑﺮ ﺁﮔﺎﻫﻲ ﺧﻮﺩ ﻣﻲ ﺍﻓﺰﺍﻳﺪ ﻭ‬ ‫ﺟﺎﻣﻌﻪ ﺳﻬﻤﻲ ﺍﻳﻔﺎ ﻛﻨﺪ ‪.‬‬
‫ﻣﻮﺍﻧﻊ ﻭ ﻣﺸﻜﻼﺕ ﺭﺍ ﺗﺸﺨﻴﺺ ﻣﻲ ﺩﻫﺪ ﻭ ﻃﺮﺯ ﻓﻜﺮ ﺟﺪﻳﺪ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺧﻼﻗﻴﺖ ﻭ ﺍﺑﺘﻜﺎﺭ ﻭ ﺑﺎ ﺗﻮﺟﻪ‬ ‫ﺩﺭﺍﻳﻦ ﺭﺍﻩ ﻗﻮﻩ ﻱ ﺩﻳﮕﺮﻱ ﻛﻪ ﺑﻪ ﻣﺎ ﻛﻤﻚ ﻣﻲ ﻛﻨﺪ ﺑﺨﺸﻨﺪﮔﻲ ﻭ ﺍﻳﺜﺎﺭﮔﺮ ﺍﺳﺖ ‪.‬ﺍﻳﻦ ﺩﻭ ﺻﻔﺖ ﺑﻪ‬
‫ﺑﻪ ﺷﺮﺍﻳﻂ ‪ ،‬ﺑﻪ ﻋﻤﻞ ﺗﺒﺪﻳﻞ ﻣﻲ ﻛﻨﺪ ‪ .‬ﺩﺭ ﺗﺤﻮﻝ ﺟﺎﻣﻌﻪ ﻱ ﺧﻮﺩ ﻣﻲ ﻛﻮﺷﺪ ﻭ ﺑﺎ ﺑﺮﺭﺳﻲ ﺩﻗﻴﻖ‬ ‫ﻣﺎ ﻛﻤﻚ ﻣﻲ ﻛﻨﺪ ﺗﺎ ﻣﻬﺮ ﻭ ﻣﺤﺒﺖ ﻭ ﺍﻗﺪﺍﻣﺎﺕ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻫﺮ ﻛﺴﻲ ﺍﺑﺮﺍﺯ ﻧﻤﺎﺋﻴﻢ ‪ " .‬ﺑﺨﺸﺶ" ﺑﻪ‬
‫ﻣﺸﻜﻼﺕ‪ ،‬ﺍﺭﺯﺵ ﻫﺎﻱ ﺍﺧﻼﻗﻲ ﺭﺍ ﺍﺣﻴﺎ ﻣﻲ ﻛﻨﺪ ‪ .‬ﺑﻌﺪ ﺟﺪﻳﺪﻱ ﺍﺯ ﻣﻌﺎﻧﻲ ﺭﺍ ﺑﺮﺍﻱ ﻟﻐﺎﺕ ﺑﻪ ﻭﺟﻮﺩ‬ ‫ﻣﺎ ﻛﻤﻚ ﻣﻲ ﻛﻨﺪ ﻛﻪ ﺩﺭ ﺭﺍﻩ ﺭﺳﻴﺪﻥ ﺑﻪ ﺍﻫﺪﺍﻓﻤﺎﻥ ﺍﺯ ﺍﺷﺘﺒﺎﻫﺎﺕ ﻭ ﻗﺼﻮﺭ ﺟﺎﻣﻌﻪ ﻭ ﺍﻓﺮﺍﺩ ﺁﻥ ﮔﺬﺷﺖ‬
‫ﻣﻲ ﺁﻭﺭﺩ ﻭ ﻓﺮﺩﻱ ﻣﺆﺛﺮ ﻭ ﻣﺎﻧﺪﮔﺎﺭ ﻣﻲ ﺷﻮﺩ‪.‬‬ ‫ﻧﻤﻮﺩﻩ ﻭ ﺩﺭ ﺻﺪﺩ ﻋﻴﺐ ﺟﻮﻳﻲ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻧﺒﺎﺷﻴﻢ‪ ،‬ﻭﺍﺯ ﻃﺮﻓﻲ ﺩﻳﮕﺮ ﺑﻪ ﻣﻮﻓﻘﻴﺖ ﻫﺎﻱ ﺩﻳﮕﺮﺍﻥ ﺑﻪ‬
‫ﺍﮔﺮ ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﺩﺍﺭﺍﻱ ﺁﻣﺎﺭ ﻧﻴﺴﺖ‪ ،‬ﺩﻟﻴﻞ‪ ،‬ﺁﻥ ﺍﺳﺖ ﻛﻪ ﻣﻌﻴﺎ ﺭﻱ ﺑﺮﺍﻱ ﺳﻨﺠﺶ ﺍﺧﻼﻕ ﻧﻴﺴﺖ‬ ‫ﺩﻳﺪﻩ ﻱ ﻣﺤﺒﺖ ﻭ ﻧﻪ ﺣﺴﺮﺕ ﻧﮕﺎﻩ ﻛﻨﻴﻢ ‪.‬‬
‫‪.‬ﺗﻨﻬﺎ ﻣﻲ ﺗﻮﺍﻥ ﺍﻳﻦ ﺑﺤﺮﺍﻥ ﺭﺍ ﺑﺎ ﻧﮕﺎﻫﻲ ﺳﻄﺤﻲ ﺩﺭ ﻣﺤﻴﻄﻲ ﻛﻪ ﺩﺭ ﺁﻥ ﻣﻲ ﺑﺎﺷﻴﻢ ﺍﺭﺯﻳﺎﺑﻲ ﻛﻨﻴﻢ‪.‬‬ ‫ﺩﺭ ﺗﻤﺎﻣﻲ ﺍﻳﻦ ﻣﺮﺍﺣﻞ " ﺗﻌ ّﻬﺪﻱ" ﻣﺎ ﺭﺍ ﺩﺭ ﺗﻘﻮﻳﺖ ﭘﺸﺘﻜﺎﺭﻣﺎﻥ ﺩﺭ ﻃﻲ ﺍﻳﻦ ﻣﺮﺍﺣﻞ ﻳﺎﺭﻱ ﻣﻲ‬
‫ﺩﻫﺪ ‪ .‬ﺍﻳﻦ ﺗﻌﻬﺪ ﻫﻤﺎﻥ ﻋﻬﺪ ﻭ ﭘﻴﻤﺎﻧﻲ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﺧﺪﺍﻱ ﺧﻮﺩ ﺑﺴﺘﻪ ﺍﻳﻢ ‪ .‬ﺍﮔﺮ ﺍﻳﻦ ﺗﻜﻴﻪ ﮔﺎﻩ ﻧﺒﺎﺷﺪ‪،‬‬
‫ﺁﺩﻣﻲ ﺗﺤ ّﻤﻞ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻲ ﺩﻫﺪ‪ .‬ﺍﻳﻦ ﺗﻜﻴﻪ ﮔﺎﻩ ﺑﻪ ﺍﻭ ﻣﺴﺌﻮﻟﻴﺘﺶ ﺭﺍ ﻳﺎﺩ ﺁﻭﺭﻱ ﻣﻲ ﻛﻨﺪ ﻭ‬
‫ﻣﻨﺒﻊ‪:‬‬
‫‪ w‬ﺳﺎﻳﺖ ﺟﻮﺍﻧﻴﻢ‬ ‫ﺍﻭ ﺭﺍ ﺍﺯ ﻗﻴﺪ ﻏﺮﻳﺰﻩ ﻱ ﺫﺍﺗﻲ ﻭﻱ ﻛﻪ ﺍﻭ ﺭﺍ ﺑﻪ ﺳﻤﺖ ﺭﺍﺣﺖ ﻃﻠﺒﻲ ﺳﻮﻕ ﻣﻲ ﺩﻫﺪ ﺭﻫﺎ ﻣﻲ ﻛﻨﺪ ﻭ‬
‫ﺍﺳﺘﻘﺎﻣﺘﺶ ﺭﺍ ﺍﻓﺰﻭﻥ ﻣﻲ ﻛﻨﺪ ‪ .‬ﺍﻳﻦ ﺗﻜﻴﻪ ﮔﺎﻩ ﻣﺤﻜﻢ ﺑﺮ ﺍﻣﻴﺪﺵ ﻣﻲ ﺍﻓﺰﺍﻳﺪ‪.‬‬
‫‪v‬‬
‫ﺍﻛﻨﻮﻥ ﻛﻪ ﺟﻮﺍﻥ ﺧﻮﺩ ﺭﺍ ﻭﺳﻴﻠﻪ ﺍﻱ ﺑﺮﺍﻱ ﺍﻳﺠﺎﺩ ﺗﻐﻴﻴﺮ ﻭ ﺗﺤﻮﻝ ﺍﺧﻼﻗﻲ‪ ،‬ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﺍﻗﺘﺼﺎﺩﻱ‬
‫ﺍﻓﺮﺍﺩ ﻭ ﺟﺎﻣﻌﻪ ﻣﻲ ﺑﻴﻨﺪ ﻭ ﺗﻼﺵ ﺩﺍﺭﺩ ﺗﺎ ﻣﺤﻴﻂ ﺧﻮﺩ ﺭﺍ ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﻗﺮﺍﺭ ﺩﻫﺪ‪ ،‬ﺑﺎﻳﺪ ﺭﺍﻩ ﻫﺎ ﺭﺍ ﺑﺮﺭﺳﻲ‬
‫ﻛﻨﺪ ‪ .‬ﺍﻳﻦ ﺭﺍﻩ ﻫﺎ ﺑﺎ ﺟﺴﺘﺠﻮ ﺩﺭ ﻣﺸﻜﻼﺕ ﻭ ﺑﺤﺮﺍﻥ ﻫﺎ ﺑﺪﺳﺖ ﻣﻲ ﺁﻳﺪ‪ .‬ﺑﺮﺍﻱ ﻣﺜﺎﻝ‪ ،‬ﺟﻮﺍﻥ ﺷﺮﺍﻳﻂ‬
‫ﺭﺍ ﺍﻳﻨﮕﻮﻧﻪ ﺍﺭﺯﻳﺎﺑﻲ ﻣﻲ ﻛﻨﺪ ﻛﻪ ﺩﺭ ﺍﺛﺮ ﺑﺤﺮﺍﻥ ﻫﺎﻱ ﻛﻨﻮﻧﻲ‪ ،‬ﺍﺭﺯﺵ ﻫﺎﻳﻲ ﭼﻮﻥ ﺳﺮﻭﺭ‪ ،‬ﻭﻓﺎﺩﺍﺭﻱ ﻭ‬
‫ﻣﺤﺒﺖ‪ ،‬ﺗﺤﺖ ﺳﻠﻄﻪ ﻱ ﻣﺎﺩﻳﺎﺕ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ‪ ،‬ﻣﻴﺰﺍﻥ ﺩﻭﺳﺘﻲ ﻭ ﺷﺎﺩﻱ ﻭ ﺍﻃﻤﻴﻨﺎﻥ‪ ،‬ﺑﺎ ﭘﻮﻝ ﻣﺸﺨﺺ‬

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 ‫ﻣﻰ ﺷﻮﻧﺪ‪ .‬ﻭﻗﺘﻰ ﺍﻳﻦ ﺩﺭ ﻋﻠﻢ ﺭﺥ ﻣﻰ ﺩﻫﺪ ﺍﺯ ﺁﻥ ﺑﻪ ﻋﻨﻮﺍﻥ " ﺗﻐﻴﻴﺮ ﺍﻟﮕﻮ" ﻳﺎﺩ ﻣﻰ ﺷﻮﺩ‪19 19 .‬‬
‫ﻣﺎ ﻣﻌﺘﻘﺪﻳﻢ ﻛﻪ ﻓﺮﻫﻨﮓ ﺍﻧﺴﺎﻧﻰ ﻫﻢ ﺍﻛﻨﻮﻥ ﺩﺭ ﺣﺎﻝ ﺗﺠﺮﺑﻪ ﻳﻚ ﺗﻐﻴﻴﺮ ﺍﻟﮕﻮﺳﺖ ـ ﺑﺴﻴﺎﺭﻯ ﺍﺯ‬
‫ﭘﻴﺶ ﺍﺯ ﺍﺯﺩﻭﺍﺝ‬
‫ﻗﺴﻤﺖ ﺩﻭﻡ‬
‫ﻗﻮﺍﻋﺪ ﻭ ﺭﺳﻮﻡ ﻗﺪﻳﻤﻰ ﻏﻴﺮ ﻗﺎﺑﻞ ﺍﺳﺘﻔﺎﺩﻩ ﺷﺪﻩ ﺍﻧﺪ ﻭ ﺑﺮﺍﻯ ﺑﺮﻃﺮﻑ ﻛﺮﺩﻥ ﻧﻴﺎﺯﻫﺎﻯ ﺯﻣﺎﻥ ﻻﺯﻡ‬
‫ﺍﺳﺖ ﻳﻚ ﺑﺎﺯﺍﻧﺪﻳﺸﻰ ﮔﺴﺘﺮﺩﻩ ﺍﻧﺠﺎﻡ ﺷﻮﺩ‪ .‬ﻛﻬﻨﮕﻰ ﻋﻘﺎﺋﺪ ﻗﺪﻳﻤﻰ ﺑﻪ ﻃﻮﺭ ﻭﺍﺿﺤﻰ ﺩﺭ ﺣﻮﺯﻩ ﻧﻘﺶ‬ ‫ﺑﺎﺯﺍﻧﺪﻳﺸﻰ ﺍﺯﺩﻭﺍﺝ‬
‫ﺟﻨﺴﻴﺘﻰ ﻭ ﺍﺯﺩﻭﺍﺝ ﻧﻤﺎﻳﺎﻥ ﺍﺳﺖ‪ .‬ﻗﺮﻧﻬﺎ ﺟﻮﺍﻣﻊ ﺍﺯ ﻗﻮﺍﺋﺪ ﺟﻨﺴﻰ ﭘﻴﺮﻭﻯ ﻛﺮﺩﻩ‪ ،‬ﻭﻇﺎﺋﻒ ﻭ ﺗﻮ ّﻗﻌﺎﺕ‬ ‫ﻣﻘﺪﺍﺭ ﺯﻳﺎﺩﻯ ﺁﺷﻔﺘﮕﻰ ﺑﺮ ﺍﺯﺩﻭﺍﺝ ﺳﺎﻳﻪ ﺍﻓﻜﻨﺪﻩ‪ .‬ﺑﻌﻀﻰ ﻣﻌﺘﻘﺪﻧﺪ ﻛﻪ ﺁﻥ ﺭﺳﻤﻰ ﻛﻬﻨﻪ ﺍﺳﺖ‪ ،‬ﺑﻌﻀﻰ‬
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‫ﻣﺨﺘﻠﻒ ﺑﺮﺍﻯ ﺩﻭ ﺟﻨﺲ ﺗﻌﻴﻴﻦ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺍ ّﻣﺎ ﺯﻣﺎﻧﻪ ﻋﻮﺽ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﻳﮕﺮ ﺁﻧﺮﺍ ﺍﺭﺿﺎء ﻛﻨﻨﺪﻩ ﻧﻴﺎﻓﺘﻪ ﻗﺮﺍﺭﻫﺎﻯ ﺩﻳﮕﺮﻯ ﺭﺍ ﺍﻣﺘﺤﺎﻥ ﻣﻰ ﻛﻨﻨﺪ ـ ﺍ ّﻣﺎ ﺑﺴﻴﺎﺭﻯ ﻧﻴﺰ ﺑﺎ ﺁﺭﺯﻭﻫﺎﻯ‬
‫ﺩﻫﻪ ﻫﺎ ﻗﺒﻞ ﻣﺮﺩﻡ ﺷﻨﺎﺱ ﻣﺸﻬﻮﺭ ﻣﺎﺭﮔﺎﺭﺕ ﻣﻴﺪ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﺭﺍ ﺑﻪ ﺍﺛﺒﺎﺕ ﺭﺳﺎﻧﺪ ﻛﻪ ﻧﻘﺸﻬﺎﻯ‬ ‫ﺑﺰﺭگ ﺩﺳﺖ ﺑﻪ ﺍﻧﺠﺎﻣﺶ ﻣﻰ ﺯﻧﻨﺪ‪.‬‬
‫ﺟﻨﺴﻴﺖ ﻧﺪﺍﺭﻧﺪ‪ .‬ﻫﻤﻪ ﺟﻮﺍﻣﻊ ﺍﻧﺴﺎﻧﻰ ﻧﻘﺸﻬﺎﻯ ﺟﻨﺴﻰ‬ ‫ﻣﻌﻴﻦ ﺷﺪﻩ‪ ،‬ﺍﺭﺗﺒﺎﻃﻰ ﺑﺎ‬ ‫ﻘﻴﺖ ﺍﺯﺩﻭﺍﺝ ﺍﺳﺎﺳﻰ ﻫﺴﺘﻨﺪ ﻣﻮﺭﺩ ﺑﺤﺚ ﻗﺮﺍﺭ ﻣﻰ ﺩﻫﻴﻢ‬ ‫ّ‬ ‫ﻓ‬‫ّ‬ ‫ﻣﻮ‬ ‫ﺑﺮﺍﻯ‬ ‫ﺩﺭ ﺍﻳﻦ ﺑﺨﺶ ﻣﺎ ﻣﺴﺎﺋﻠﻰ ﺭﺍ ﻛﻪ‬
‫ّ‬ ‫ﺟﻨﺴﻰ ﺑﻮﺳﻴﻠﻪ ﺟﺎﻣﻌﻪ ّ‬
‫ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ ﻭ ﺗﺮﻭﻳﺞ ﺩﺍﺩﻩ ﺍﻧﺪ ـ ﺑﻌﻀﻰ ﻫﺎ ﺳﺨﺘﮕﻴﺮﺍﻧﻪ ﺗﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ‪ .‬ﺍﻳﻦ ﺍﻟﮕﻮﻯ ﻗﺪﻳﻤﻰ ﺍﺳﺖ ) ﻧﮕﺎﻩ‬ ‫ﻣﺘﻐﻴﺮ‬
‫ّ‬ ‫ﺭﺳﻮﻡ‬ ‫ﻣﺎﻧﻨﺪ‬ ‫ﻣﺴﺎﺋﻠﻰ‬ ‫ﺑﻪ‬ ‫ﮔﺬﺍﺭﻳﻢ‪.‬‬ ‫ﻣﻰ‬ ‫ﺍﺧﺘﻴﺎﺭ‬ ‫ﺩﺭ‬ ‫ﺁﻧﻬﺎ‬ ‫ﺑﺎ‬ ‫ﻣﻌﺎﻣﻠﻪ‬ ‫ـ ﻭ ﻧﺼﺎﺋﺤﻰ ﺩﺭﺑﺎﺭﻩ ﭼﮕﻮﻧﮕﻰ‬
‫ﻛﻨﻴﺪ ﺑﻪ ﻓﻬﺮﺳﺖ (‪ .‬ﺩﺭﻛﻨﻪ ﺁﻥ‪ ،‬ﻓﺮﺽ ﺑﺮﺗﺮﻯ ﻭ ﺗﺴﻠّﻂ ﻣﺮﺩﺍﻧﻪ ﺑﻮﺩﻩ ﺍﺳﺖ ـ ﺷﺎﻳﺪ ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﺭﺯﺷﻰ‬ ‫ً‬
‫ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓﺮﻫﻨﮕﻰ‪ ،‬ﻣﻄﺎﻟﺒﺎﺕ ﺯﻧﺪﮔﻰ ﺍﻣﺮﻭﺯﻯ‪ ،‬ﻭ ﻭﻓﻖ ﺩﺍﺩﻥ ﻣﻮﺍﺿﻊ ﻇﺎﻫﺮﺍ ﻣﺘﻀﺎ ّﺩ ﭘﺮﺩﺍﺧﺘﻪ ﻣﻰ‬
‫ﻛﻪ ﺭﻭﻯ ﻗﺪﺭﺕ ﺟﺴﻤﺎﻧﻰ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﻧﻘﺸﻬﺎﻯ ﺟﻨﺴﻰ ﺧﻴﻠﻰ ﺯﻭﺩ ﺩﺭ ﺫﻫﻦ ﻛﻮﺩﻛﺎﻥ‬ ‫ﺷﻮﺩ‪ .‬ﺑﻪ ﺑﺎﺯﺍﻧﺪﻳﺸﻰ ﺍﺯﺩﻭﺍﺝ ﺗﺄﻛﻴﺪ ﻣﻰ ﻛﻨﻴﻢ ـ ﺗﺎ ﺁﻥ ﺭﺍ ﺟﻮﺍﺑﮕﻮﻯ ﻧﻴﺎﺯﻫﺎﻯ ﺯﻭﺝ ﺑﺴﺎﺯﻳﻢ‪ .‬ﻫﻤﻪ ﺟﻨﺒﻪ‬
‫ﻓﺮﻭ ﺩﺍﺩﻩ ﻣﻰ ﺷﻮﻧﺪ ﻭ ﺩﺭ ﻃﻮﻝ ﺯﻧﺪﮔﻰ ﺑﻪ ﻃﻮﺭ ﺟ ّﺪﻯ ﺍﻋﻤﺎﻝ ﻣﻰ ﺷﻮﻧﺪ ﻭ ﺁﻥ ﭘﺴﺮﺍﻥ ﻭ ﺩﺧﺘﺮﺍﻥ‬ ‫ﻫﺎﻯ ﺯﻧﺪﮔﻰ ﺑﻪ ﺗﻨﺪﻯ ﺩﺭ ﺣﺎﻝ ﺗﻐﻴﻴﺮﻧﺪ‪ ،‬ﻭ ﺍﺯﺩﻭﺍﺝ ﻧﺒﺎﻳﺪ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻳﻦ ﺟﺮﻳﺎﻥ ﻫﻤﮕﺎﻧﻰ ﻣﻘﺎﻭﻣﺖ‬
‫ﺧﻮﺩﺭﺃﻳﻰ ﻛﻪ ﺳﻌﻰ ﺑﻜﻨﻨﺪ ﻧﻘﺸﻬﺎﻯ ﺗﻌﻴﻴﻦ ﺷﺪﻩ ﺷﺎﻥ ﺭﺍ ﺭ ّﺩ ﻛﻨﻨﺪ ﻣﻌﻤﻮ ًﻻ ﻣﻮﺭﺩ ﻓﺸﺎﺭ ﺑﻴﺮﺣﻤﺎﻧﻪ ﺍﻯ‬ ‫ﻛﻨﺪ‪ .‬ﺍﻭ ﻣﻰ ﺗﻮﺍﻧﺪ ﻭ ﺑﺎﻳﺪ ﺍﺯ ﺗﻐﻴﻴﺮ ﺍﺳﺘﻘﺒﺎﻝ ﻛﺮﺩﻩ ﻭ ﺍﺩﺍﻣﻪ ﺩﻫﺪ ﺑﻪ ﺑﺮﺁﻭﺭﺩﻥ ﻧﻴﺎﺯﻫﺎﻯ ﺟﻔﺘﻰ ﻛﻪ ﺑﺮﺍﻯ‬
‫ﻗﺮﺍﺭ ﻣﻰ ﮔﻴﺮﻧﺪ ﺗﺎ ﻫﻢ ﺭﻧﮓ ﺟﻤﺎﻋﺖ ﺷﻮﻧﺪ‪.‬‬ ‫ﭘﻴﻮﻧﺪﻯ ﻣﺎﺩﺍﻡ ﺍﻟﻌﻤﺮ ﺑﺎ ﻫﻢ ﻣ ّﺘﺤﺪ ﺷﺪﻩ ﺍﻧﺪ‪.‬‬
‫ﻓﺮﻭﻳﺪ ﻫﻨﮕﺎﻡ ﺍﺷﺎﺭﻩ ﺍﺵ ﺑﻪ ﻧﻘﺸﻬﺎﻯ ﻣﺘﻔﺎﻭﺕ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ‪ ،‬ﺩﺭﺍﺷﺘﺒﺎﻩ ﺑﻮﺩ ﻭﻗﺘﻰ ﻛﻪ ﺍﻇﻬﺎﺭ ﺩﺍﺷﺖ‬
‫ﺫﻫﻨﻴﺖ ﺭﺍﻳﺞ ﺍﻟﮕﻮﻯ ﻗﺪﻳﻤﻰ ﺭﺍ ﺑﺎ ﺻﺮﺍﺣﺖ ﺑﻴﺎﻥ ﻣﻰ ﻛﺮﺩ‪.‬‬ ‫ﺑﺪﻥ‪ ،‬ﺗﻘﺪﻳﺮ ﺭﺍ ﺗﻌﻴﻴﻦ ﻣﻰ ﻛﻨﺪ‪ .‬ﺍﻭ ﺩﺍﺷﺖ ّ‬
‫ﺗﻔﺎﻭﺕ ﻛﺎﻟﺒﺪﻯ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﻭﺟﻮﻩ ﻣﺸﺘﺮﻙ ﺑﺴﻴﺎﺭﻯ ﻛﻪ ﺩﻭ ﺟﻨﺲ ﺑﺎ ﻫﻢ ﺩﺍﺭﻧﺪ ﺑﻰ‬ ‫ﻓﺼﻞ‪ 1‬ﺍﻓﻜﺎﺭ ﻗﺪﻳﻤﻰ ﻭ ﺟﺪﻳﺪ‬
‫ﺧﻼ ّﻗﻴﺖ ﻭ ﺗﻤﺎﻣﻰ ﻃﻴﻒ ﺳﺮﺷﺖ ﺍﻧﺴﺎﻧﻰ‪.‬‬ ‫ﺭﻭﺣﺎﻧﻴﺖ‪ّ ،‬‬ ‫ﺍﻫ ّﻤﻴﺖ ﺍﺳﺖ ـ ﺷﻨﺎﺧﺖ‪ ،‬ﻋﺎﻃﻔﻪ‪،‬‬ ‫ﺯﻭﺝ ﺳﺎﻟﺨﻮﺭﺩﻩ ﺍﻯ ﺩﺳﺖ ﺩﺭ ﺩﺳﺖ ﻫﻢ ﮔﻮﺷﻪ ﻣﺮﺗﻌﻰ‪ ،‬ﻃﻼﺋﻰ ﺍﺯ ﻧﻮﺭ ﻏﺮﻭﺏ‪ ،‬ﻗﺪﻡ ﻣﻰ ﺯﺩﻧﺪ‪ .‬ﺑﺎ‬
‫ّ‬ ‫ﺷﻴﻔﺘﮕﻰ ﺑﻪ ﺟﻔﺘﻰ ﭘﺮﻧﺪﻩ ﻣﻰ ﻧﮕﺮﻳﺴﺘﻨﺪ ﻛﻪ ﺩﺭ ﻣﻴﺎﻥ ﺁﺳﻤﺎﻥ ﺁﺑﻰ ﺑﻴﻜﺮﺍﻥ ﭼﺮﺧﻴﺪﻩ‪ ،‬ﻓﺮﻭﺩ ﺁﻣﺪﻩ ﻭ‬
‫ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺁﻧﭽﻪ ﻣﺎ ﺩﺭﺑﺎﺭﻩ ﺍﺯﺩﻭﺍﺝ ﻭ ﭼﮕﻮﻧﮕﻰ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﻣﻰ ﺩﺍﻧﻴﻢ ﺑﺪﻭﻥ ﺑﺮﻧﺎﻣﻪ ﺁﻣﻮﺧﺘﻪ ﺍﻳﻢ‪.‬‬
‫ﻣﺎ ﻋﻘﺎﺋﺪﻣﺎﻥ ﺭﺍ ﺑﺎ ﻣﺸﺎﻫﺪﻩ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﭘﺪﺭ ﻭ ﻣﺎﺩﺭﺑﺰﺭﮔﻬﺎ ﻳﺎ ﺩﻭﺳﺘﺎﻥ ﺷﻜﻞ ﻣﻰ ﺩﻫﻴﻢ؛ ﺍﺯ ﺗﻠﻮﻳﺰﻳﻮﻥ‪،‬‬ ‫ﻣﻰ ﮔﺸﺘﻨﺪ‪ .‬ﺩﺭ ﻫﻤﻪ ﻣﻮﺍﻗﻊ‪ ،‬ﻫﺮ ﭘﺮﻧﺪﻩ ﻣﺴﺘﻘﻞ ﺑﻮﺩ ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺩﻗﻴﻘ ًﺎ ﺁﮔﺎﻩ ﺍﺯ ﺩﻳﮕﺮﻯ‪ .‬ﺩﺭ ﺣﺎﻟﻰ‬
‫ﻼ ﺭﺳﺎﻧﻪ ﻫﺎ ﺍﻏﻠﺐ ﻧﻘﺶ ﺯﻧﺎﻥ ﺭﺍ ﺭﺍﺿﻰ ﻛﺮﺩﻥ‬ ‫ﺗﺨﻴﻞ ﺧﻮﺩﻣﺎﻥ‪ .‬ﻣﺜ َ‬ ‫ﻛﻪ ﻓﻀﺎﻯ ﻛﺎﻓﻰ ﺑﺮﺍﻯ ﭘﺮﻭﺍﺯ ﺍﻣﻦ ﺑﻪ ﺑﺎﻟﻬﺎﻯ ﺧﻮﺩ ﻣﻰ ﺩﺍﺩﻧﺪ‪ ،‬ﺁﻧﻬﺎ ﻫﺮﮔﺰ ﻧﻤﻰ ﮔﺬﺍﺷﺘﻨﺪ ﻛﻪ ﻓﺎﺻﻠﻪ‬
‫ﻓﻴﻠﻤﻬﺎ ﻭ ﺁﻧﭽﻪ ﻣﻰ ﺧﻮﺍﻧﻴﻢ؛ ﻭ ﺍﺯ ّ‬ ‫ﺧﻴﻠﻰ ﺯﻳﺎﺩﻯ ﺑﻴﻨﺸﺎﻥ ﺑﻴﻔﺘﺪ‪.‬‬
‫ﺑﭽﻪ ﺑﻪ ﺩﻧﻴﺎ ﺁﻭﺭﺩﻥ ﺗﺼﻮﻳﺮ ﻣﻰ ﻛﻨﻨﺪ‪ .‬ﺯﻧﺎﻥ ﺍﻳﺴﺘﺎﺩﻩ ﺩﺭ ﺍﻃﺮﺍﻑ‪ ،‬ﺩﺭ ﺣﺎﻝ ﺗﻤﺎﺷﺎﻯ ﻣﺮﺩﺍﻥ‬ ‫ﻣﺮﺩﺍﻥ ﻭ ّ‬
‫ﻛﻪ ﻛﺎﺭﻫﺎ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻰ ﺩﻫﻨﺪ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﻣﻰ ﺷﻮﻧﺪ ـ ﺍﻏﻠﺐ ﺑﺎ ﺗﺤﺴﻴﻦ ﻓﺮﺍﻭﺍﻥ ﻭ ﺣ ّﺘﻰ ﺑﺎ ﺑﻬﺖ؛ ﺁﻧﻬﺎ‬ ‫ﺧﻴﻠﻰ ﭘﺎﺋﻴﻦ ﺗﺮ‪ ،‬ﺯﻥ ﺩﺳﺖ ﻣﺮﺩ ﺭﺍ ﻓﺸﺮﺩﻩ ﻭ ﮔﻔﺖ‪ » :‬ﺍﻳﻦ ﻣﺎ ﻫﺴﺘﻴﻢ‪ ،‬ﻋﺰﻳﺰﻡ‪ .‬ﺍﻳﻦ ﺁﻧﺠﻮﺭﻳﺴﺖ ﻛﻪ‬
‫ﺑﻪ ﻧﺪﺭﺕ ﺩﺍﺭﺍﻯ ﺍﻫﺪﺍﻓﻰ ﺍﺯ ﺧﻮﺩﺷﺎﻥ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﻣﻰ ﺷﻮﻧﺪ‪.‬‬ ‫ﻣﺎ ﺑﻮﺩﻩ ﺍﻳﻢ ـ ﻫﻤﻴﺸﻪ ﻧﺰﺩﻳﻚ ﺑﻪ ﻫﻢ‪ ،‬ﺑﺪﻭﻥ ﺍﻳﻨﻜﻪ ﻫﻤﺪﻳﮕﺮ ﺭﺍ ﺗﺤﺖ ﻓﺸﺎﺭ ﻗﺮﺍﺭ ﺩﻫﻴﻢ‪ «.‬ﻣﺮﺩ ﺑﺎ‬
‫ﺍﻟﮕﻮﻯ ﺟﺪﻳﺪ‪ ،‬ﺩﺭ ﺗﻀﺎ ّﺩ ﺑﺎ ﻗﺪﻳﻤﻰ‪ ،‬ﻧﻪ ﺗﻨﻬﺎ ﻣﺴﺎﻭﺍﺕ ﻃﻠﺐ ﺍﺳﺖ ﺑﻠﻜﻪ ﻋﺎﺭﻯ ﺍﺯ ﻧﮕﺮﺵ ﻛﻠﻴﺸﻪ‬ ‫ﻣﻬﺮﺑﺎﻧﻰ ﭘﺎﺳﺦ ﺩﺍﺩ‪ » :‬ﺁﺭﻩ‪ ،‬ﻳﻚ ﻋﻤﺮ ﺭﻓﺎﻗﺖ ﻧﺼﻴﺐ ﻣﺎ ﺑﻮﺩﻩ‪ .‬ﭘﻴﻮﻧﺪﻯ ﻋﺎﻃﻔﻰ‪ ،‬ﻋﻘﻠﻰ ﻭ ﺟﺴﻤﻰ‪ .‬ﻣﺎ‬
‫ﺧﺎﺹ‪ .‬ﺍﺯ ﻗﻠﻢ ﻣﻮﺋﻰ ﻭﺳﻴﻊ‬ ‫ﻳﻚ ﺭﻭﺡ ﺩﺭ ﺩﻭ ﺑﺪﻥ ﺑﻮﺩﻩ ﺍﻳﻢ‪ «.‬ﭼﺸﻤﺎﻧﺸﺎﻥ ﺑﻪ ﻫﻢ ﻟﺒﺨﻨﺪ ﺯﺩ ﺑﺎ ﻋﺸﻘﻰ ﻛﻪ ﺩﺭ ﺳﺮﺍﺳﺮ ﺯﻧﺪﮔﻴﺸﺎﻥ‬
‫ﺍﻳﺴﺖ‪ .‬ﭘﻮﻳﺎﺳﺖ ﻭ ﭘﺬﻳﺮﺍﻯ ﺗﻐﻴﻴﺮ ﺩﺭ ﺷﺮﺍﻳﻂ ﻣﻨﺤﺼﺮ ﺑﻪ ﻓﺮﺩ ﻳﻚ ﺯﻭﺝ ّ‬
‫ﺑﺮﺍﻯ ﺗﺼﻮﻳﺮ ﻛﺮﺩﻥ ﻣﺮﺩﻡ ﺑﺮ ﻣﺒﻨﺎﻯ ﺟﻨﺲ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻤﻰ ﻛﻨﺪ‪ .‬ﺍﺟﺎﺯﻩ ﻧﺪﻫﻴﺪ ﺍﺯﺩﻭﺍﺟﺘﺎﻥ ﺩﺭ ﺗﺎﺭ‬ ‫ﺩﻭﺍﻡ ﺩﺍﺷﺘﻪ ﻭ ﺗﺎ ﺍﺑﺪ ﺍﺩﺍﻣﻪ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ‪.‬‬
‫ﺗﺮﺳﻨﺎﻙ ﺳ ّﻨﺘﻬﺎﻯ ﻛﻬﻨﻪ ﮔﺮﻓﺘﺎﺭ ﺷﻮﺩ‪ .‬ﺷﻤﺎ ﺩﻭ ﻧﻔﺮ‪ ،‬ﺑﺮﺍﻯ ﺑﺮﻧﺎﻣﻪ ﺯﻧﺪﮔﻰ ﻣﺸﺘﺮﻛﺘﺎﻥ ﺗﺼﻤﻴﻢ ﺑﮕﻴﺮﻳﺪ‪،‬‬ ‫ﺻﺤﻨﻪ ﺑﺎﻻ ﻭﺍﻗﻌ ًﺎ ﺍﺗّﻔﺎﻕ ﺍﻓﺘﺎﺩ‪ .‬ﻭ ﺑﺎ ﺗﻼﺵ ﻭ ﺧﺮﺩﻣﻨﺪﻯ ﻛﺎﻓﻰ ﻣﻰ ﺗﻮﺍﻧﺪ ﺑﺮﺍﻯ ﺷﻤﺎ ﻫﻢ ﺍﺗّﻔﺎﻕ ﺑﻴﻔﺘﺪ‪.‬‬
‫ﺑﺎ ﻧﮕﺎﻫﻰ ﺑﻪ ﺁﻧﭽﻪ ﻫﺮ ﻛﺪﺍﻡ ﺍﺯ ﺷﻤﺎ ﻣﻰ ﺧﻮﺍﻫﺪ ﺍﻧﺠﺎﻡ ﺩﻫﺪ ﺑﻪ ﺟﺎﻯ ﺁﻧﭽﻪ ﺩﻳﮕﺮﺍﻥ ﻣﻰ ﺧﻮﺍﻫﻨﺪ ﺷﻤﺎ‬ ‫ﻫﻤﺰﻣﺎﻥ ﻛﻪ ﺷﻤﺎ ﺍﻳﻦ ﺻﻔﺤﺎﺕ ﺭﺍ ﻣﻰ ﺧﻮﺍﻧﻴﺪ ﺍﺷﻜﺎﻝ ﺩﻳﮕﺮﻯ ﺍﺯ ﻫﻤﻴﻦ ﻣﻀﻤﻮﻥ ﺩﺭ ﻫﻤﻪ ﺟﺎﻯ ﺩﻧﻴﺎ‬
‫ﺍﻧﺠﺎﻡ ﺩﻫﻴﺪ‪ .‬ﻧﺼﻴﺤﺖ ﻣﺎ ﺍﻳﻨﺴﺖ ﻛﻪ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻧﻘﺸﻬﺎﻯ ﺟﻨﺴﻰ ﺭﺍ ﺑﻪ ﻛﻠّﻰ ﺩﻭﺭ ﺑﺮﻳﺰﻳﺪ‪.‬‬ ‫ﺩﺭ ﺣﺎﻝ ﺍﺟﺮﺍ ﻫﺴﺘﻨﺪ‪ .‬ﺍﺯﺩﻭﺍﺝ ﻣﻰ ﺗﻮﺍﻧﺪ ﻋﺎﻟﻰ ﺗﺮﻳﻦ ﻧﻮﻉ ﺍﺯ ﺭﻭﺍﺑﻂ ﺍﻧﺴﺎﻧﻰ ﺑﺎﺷﺪ ﻭ ﺍﻳﻦ ﺗﺤﻘّﻖ ﭘﺬﻳﺮ‬
‫ﺩﺭ ﮔﺬﺷﺘﻪ‪ ،‬ﻗﺪﺭﺕ ﺳ ّﻨﺖ‪ ،‬ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﺭﺍ ﺩﺭ ﺍﻣﺘﺪﺍﺩ ﻣﺴﻴﺮﻫﺎﻯ ﻣﺘﻔﺎﻭﺕ ﻫﺪﺍﻳﺖ ﻣﻰ ﻛﺮﺩ ـ‬ ‫ﺍﺳﺖ ﻛﻪ ﺍﺯﺩﻭﺍﺝ ﺷﻤﺎ ﻧﻴﺰ ﻳﻜﻰ ﺍﺯ ﺑﺴﻴﺎﺭﻯ ﭘﻴﻮﻧﺪﻫﺎﻯ ﻫﻤﻴﺸﻪ ﻣﻮ ّﻓﻖ ﺑﺸﻮﺩ‪.‬‬
‫ﺩﺧﺘﺮﺍﻥ ﺩﺭ ﻣﺴﻴﺮ ﺧﺎﻧﮕﻰ ﺑُﺮﺩﻩ ﻣﻰ ﺷﺪﻧﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﭘﺴﺮﺍﻥ ﺩﺭ ﻣﺴﻴﺮ ﺧﺎﺭﺟﻰ ﺭﺍﻫﻨﻤﺎﺋﻰ ﻣﻰ ﺷﺪﻧﺪ‪.‬‬ ‫ﮔﻔﺘﻪ ﺷﺪﻩ ﻛﻪ ﺍﻓﻜﺎﺭ ﺩﺍﺭﺍﻯ ﻋﻮﺍﻗﺐ ﻫﺴﺘﻨﺪ‪ .‬ﺍﻓﻜﺎﺭ ﻣﺎ ﺯﻧﺪﮔﻰ ﻣﺎ ﺭﺍ ﺷﻜﻞ ﻣﻰ ﺩﻫﻨﺪ ﻭ ﺯﻧﺪﮔﻰ ﻣﺎ‬
‫ﻣﻬﻢ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺭﺍﺑﻄﻪ ﺫﻫﻦ ـ ﻋﻤﻞ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﺗﻐﻴﻴﺮﺍﺕ ﻣﻔﻴﺪ ﭘﺬﻳﺮﺍ ﻧﮕﻪ‬ ‫ﺍﻓﻜﺎﺭ ﻣﺎ ﺭﺍ ﻣﻰ ﺳﺎﺯﻧﺪ‪ّ .‬‬
‫ﺧﺎﺹ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﺩ‪ .‬ﺩﺧﺘﺮﺍﻥ ﻋﺮﻭﺳﻚ ﺩﺍﺭﻧﺪ‪،‬‬ ‫ ﺯﻧﺎﻥ ﻭ ﻣﺴﻴﺮ ﺧﺎﻧﮕﻰ‪ .‬ﻣﺴﻴﺮ ﺧﺎﻧﮕﻰ ﺩﺳﺘﻮﺭ ﺟﻠﺴﻪ ّ‬
‫ﺑﭽﻪ ﻫﺎ ﻣﺮﺍﻗﺒﺖ ﻣﻰ ﻛﻨﻨﺪ‪ ،‬ﻇﺮﻓﻬﺎ ﺭﺍ ﻣﻰ ﺷﻮﻳﻨﺪ‪ ،‬ﺗﻤﻴﺰﻣﻰ ﻛﻨﻨﺪ‪،‬‬ ‫ﺩﺍﺭﻳﻢ‪ .‬ﻣﺎ ﻧﺒﺎﻳﺪ ﺑﺮ ﺷﻴﻮﻩ ﻫﺎﻯ ﻛﻬﻨﻪ ﺍﻯ ﻛﻪ ﺩﻳﮕﺮ ﻛﺎﺭﺳﺎﺯ ﻧﻴﺴﺘﻨﺪ ﭘﺎ ﻓﺸﺎﺭﻯ ﻛﻨﻴﻢ‪ .‬ﭘﺲ ﺑﺎﺯﺍﻧﺪﻳﺸﻰ‬
‫ﺩﺭ ﺑﺎﺯﻯ ﻧﻘﺶ ﺧﺎﻧﻪ ﺩﺍﺭﻯ ﺩﺍﺭﻧﺪ‪ ،‬ﺍﺯ ّ‬
‫ﻧﻈﺎﻓﺖ ﻣﻰ ﻛﻨﻨﺪ‪ ،‬ﻭﺻﻠﻪ ﻣﻰ ﻛﻨﻨﺪ ﻭ ﺁﺷﭙﺰﻯ ﻣﻰ ﻛﻨﻨﺪ‪ .‬ﻫﺪﻑ ﻣﺴﻴﺮ ﺧﺎﻧﮕﻰ ﺭﺳﻴﺪﻥ ﺑﻪ ﺯﻧﺎﻧﮕﻰ‬ ‫ﻭ ﺍﺻﻼﺡ ﺍﻋﻤﺎﻟﻤﺎﻥ ﺑﺮ ﻃﺒﻖ ﺁﻥ‪ ،‬ﺑﺮﺍﻯ ﭘﻴﺸﺮﻓﺖ ﺍﻧﺴﺎﻥ ﺩﺭ ﻫﻤﻪ ﺣﻮﺯﻩ ﻫﺎﻯ ﺣﻴﺎﺕ ﻋﻮﺍﻣﻠﻰ ﺍﺻﻠﻰ‬
‫ﺑﻮﺩ‪ ،‬ﺁﻧﮕﻮﻧﻪ ﻛﻪ ﺑﺎ ﻫﻤﺴﺮﺑﻮﺩﻥ ﻭ ﻣﺎﺩﺭﺑﻮﺩﻥ ﺗﻌﺮﻳﻒ ﻣﻰ ﺷﺪ‪ .‬ﺍﺳﺎﺳ ًﺎ‪ ،‬ﺑﺮﺍﻯ ﺍﻛﺜﺮ ﺯﻧﺎﻥ ﺍﻳﻦ ﻋﻼﻣﺖ‬ ‫ﺑﻪ ﺣﺴﺎﺏ ﻣﻲ ﺁﻳﻨﺪ‪ .‬ﻭ ﺍﺯﺩﻭﺍﺝ ﻧﻴﺰ ﺍﺯ ﺍﻳﻦ ﻣﺴﺘﺜﻨﻰ ﻧﻴﺴﺖ؛ ﺍﻳﻦ ﺑﺎﺯﺍﻧﺪﻳﺸﻰ ﺍﺯﺩﻭﺍﺝ ﺑﺎﻳﺪ ﺩﺭ ﻫﻤﺎﻥ ﺍﺑﺘﺪﺍ‬
‫ﺁﺧﺮ ّ‬ ‫ﺗﻔﻜﺮ ﺍﻣﺮﻭﺯﻯ ﺑﻨﺎ ﻛﻨﻨﺪ‪ .‬ﺳﭙﺲ ﺁﻧﻬﺎ ﺑﺎﻳﺪ‬‫ﺍﻧﺠﺎﻡ ﺷﻮﺩ‪ .‬ﻳﻌﻨﻰ ﺯﻭﺝ ﺑﺎﻳﺪ ﺍﺯﺩﻭﺍﺟﺸﺎﻥ ﺭﺍ ﺑﺮ ﭘﺎﻳﻪ ﻣﺤﻜﻢ ّ‬
‫ﺧﻂ ﺑﻮﺩ ـ ﻫﻤﺴﺮ ﻭ ﻣﺎﺩﺭﻯ ﺑﻮﺩﻥ ﻣﻨﺘﻬﺎ ﺩﺭﺟﻪ ﺍﻣﻴﺪﻫﺎﻳﺸﺎﻥ ﺑﻮﺩ‪ .‬ﺗﻨﻬﺎ ﺗﻌﺪﺍﺩ ﻛﻤﻰ ﺍﺯ ﺯﻧﺎﻥ ﻗﺎﺩﺭ‬
‫ﻘﻴﺖ‬ ‫ّ‬
‫ﻓ‬ ‫ﻣﻮ‬ ‫ﻭ‬ ‫ﺩﺳﺘﻴﺎﺑﻰ‬ ‫ﺣﻴﻄﻪ‬ ‫ـ‬ ‫ﺑﺮﺳﻨﺪ‬ ‫ﺑﻮﺩﻥ‬ ‫ﺍﻧﺴﺎﻥ‬ ‫ﺍﺯ‬ ‫ﺍﻯ‬ ‫ﺩﺭﺟﻪ‬ ‫ﺑﻪ‬ ‫ﺭﻓﺘﻪ‬ ‫ﺪ‬ ‫ﺣ‬ ‫ﺍﻳﻦ‬ ‫ﺍﺯ‬ ‫ﻓﺮﺍﺗﺮ‬ ‫ﻛﻪ‬ ‫ﺑﻮﺩﻧﺪ‬ ‫ﺍﻧﻌﻄﺎﻑ ﭘﺬﻳﺮ ﺑﻤﺎﻧﻨﺪ ـ ﺑﺎ ﭘﺮﻭﺭﺩﻥ ﺗﻮﺍﻧﺎﺋﻰ ﺗﻄﺒﻴﻖ ﺩﺍﺩﻥ ﻭ ﺍﻳﺠﺎﺩ ﺗﻐﻴﻴﺮﺍﺕ ﻻﺯﻡ ـ ﺯﻳﺮﺍ ﻛﻪ ﺯﻧﺪﮔﻰ‬
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‫ﻓﺮﺍﺗﺮﺍﺯ ﺯﻧﺪﮔﻰ ﺧﺎﻧﻮﺍﺩﮔﻰ‪.‬‬ ‫ﻫﻤﺒﺴﺘﻪ ﺷﺎﻥ ﺑﺎ ﻧﻴﺎﺯﻫﺎ‪ ،‬ﻓﺮﺻﺘﻬﺎ ﻭ ﺷﺮﺍﻳﻂ ﺟﺪﻳﺪ ﻣﻮﺍﺟﻪ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ ﻣﺮﺩﺍﻥ ﻭ ﻣﺴﻴﺮ ﺧﺎﺭﺟﻰ‪ .‬ﻣﺴﻴﺮ ﺧﺎﺭﺟﻰ‪ ،‬ﻛﻪ ﭘﺴﺮﺍﻥ ﺑﻪ ﺩﺭﻭﻧﺶ ﺳﻮﻕ ﺩﺍﺩﻩ ﻣﻰ ﺷﺪﻧﺪ‪ ،‬ﻧﻴﺰ‬
‫ﺑﺮﻧﺎﻣﻪ ﺧﻮﺩﺵ ﺭﺍ ﺩﺍﺭﺩ‪ .‬ﭘﺴﺮﺍﻥ ﺑﺎﺯﻳﻬﺎﻯ ﺟﻨﮕﻰ ﻣﻰ ﻛﻨﻨﺪ‪ ،‬ژﺳﺖ ﺟﻨﮕﺠﻮﻳﺎﻥ‪ ،‬ﺷﻮﺍﻟﻴﻪ ﻫﺎ ﻭ ﺭﻫﺒﺮﺍﻥ‬
‫ﺟﺎﻣﻌﻪ ﺭﺍ ﺑﻪ ﺧﻮﺩ ﻣﻰ ﮔﻴﺮﻧﺪ‪ .‬ﺷﻜﺎﺭﭼﻴﺎﻥ‪ ،‬ﺩﻻﻭﺭﺍﻥ ﻭ ﻓﺮﻣﺎﻧﺪﻫﺎﻥ ﻫﺴﺘﻨﺪ‪ .‬ﭘﺴﺮﺍﻥ ﻧﻴﺰﺑﻪ ﺳﻤﺖ‬
‫ﻧﻘﺸﻬﺎﻯ ﺟﻨﺴﻴّﺘﻰ ﻭ ﺁﺩﺍﺏ ﻭ ﺭﺳﻮﻡ‬
‫ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﻣﺎ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﮔﻮﻧﻪ ﺯﻳﺴﺘﻰ ﻣﺎﻳﻞ ﺑﻪ ﺑﺎﺯﺍﻧﺪﻳﺸﻰ ﻣﺴﺎﺋﻞ ﻭ ﺗﻐﻴﻴﺮ ﺭﻭﺷﻬﺎﻳﻤﺎﻥ‬
‫ﻣﺮﺩﺍﻧﮕﻰ‪ ،‬ﻛﻪ ﻫﻤﺴﺮﺑﻮﺩﻥ ﻭ ﭘﺪﺭﺑﻮﺩﻥ ﺭﺍ ﺷﺎﻣﻞ ﻣﻰ ﺷﺪ‪ ،‬ﻓﺮﺳﺘﺎﺩﻩ ﻣﻰ ﺷﺪﻧﺪ ﺍ ّﻣﺎ ﭘﺴﺮﺍﻥ ﻣﻰ‬
‫ﻫﺴﺘﻴﻢ ﺑﺮﺍﻯ ﺛﺒﺎﺕ ﻧﻴﺰ ﺍﺭﺯﺵ ﻗﺎﺋﻞ ﻣﻰ ﺷﻮﻳﻢ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻣﺎ ﺑﺴﻴﺎﺭﻯ ﭼﻴﺰﻫﺎ ﺭﺍ ﺑﻪ ﺩ ّﻗﺖ ﺑﺮﺭﺳﻰ‬
‫ﺗﻮﺍﻧﺴﺘﻨﺪ ﻓﺮﺍﺗﺮ ﺍﺯ ﻣﺮﺩﺍﻧﮕﻰ ﺑﻪ ﺳﻮﻯ ﺍﻧﺴﺎﻥ ﺑﻮﺩﻥ ﺑﺮﻭﻧﺪ‪ ،‬ﺑﺪﻭﻥ ﺍﻳﻨﻜﻪ ﻣﺠﺒﻮﺭ ﺑﻪ ﺍﺟﺮﺍﻯ ﻧﻘﺶ‬
‫ﻣﻘﺮﺭﺍﺗﻰ ﺑﺮﺍﻯ ﺭﻓﺘﺎﺭ ﺍﺟﺘﻤﺎﻋﻰ ﻣﺎﻥ ﻭﺿﻊ ﻣﻰ‬ ‫ﻛﺮﺩﻩ‪ ،‬ﺑﻪ ﻧﺘﻴﺠﻪ ﺭﺿﺎﻳﺖ ﺑﺨﺶ ﺭﺳﻴﺪﻩ ﻭ ﻗﻮﺍﻧﻴﻦ ﻭ ّ‬
‫ﺷﻮﻫﺮ ﻳﺎ ﭘﺪﺭ ﺑﺎﺷﻨﺪ‪.‬‬
‫ﻣﻘﺮﺭﺍﺕ ﺭﺍ ﻣﻰ ﺳﺎﺯﻳﻢ ﻣﻌﻤﻮ ًﻻ ﺩﺭ ﺑﺮﺍﺑﺮ ﺗﻐﻴﻴﺮﺷﺎﻥ ﻣﻘﺎﻭﻣﺖ ﻧﺸﺎﻥ ﻣﻰ ﺩﻫﻴﻢ‪.‬‬ ‫ﻛﻨﻴﻢ‪ .‬ﻭﻗﺘﻰ ﻣﺎ ﺍﻳﻦ ّ‬
‫ﺧﺎﺻﻰ ﻣﺤﺪﻭﺩ ﻣﻰ ﻛﻨﻨﺪ ﻫﻴﭻ ﺟﺎﺋﻰ‬ ‫ﺍﻳﻦ ﺭﺳﻮﻡ ﻣﻨﺴﻮﺥ ﻓﺮﻫﻨﮕﻰ ﻛﻪ ﺍﻓﺮﺍﺩ ﺭﺍ ﺑﻪ ﻣﺴﻴﺮﻫﺎﻯ ّ‬ ‫ﻣﻘﺮﺭﺍﺗﻰ ﻛﻪ ﻣﺎ ﺧﻮﺩﻣﺎﻥ ﺳﺎﺧﺘﻪ ﺍﻳﻢ ﺷﺮﻭﻉ ﺑﻪ ﺣﻜﻤﺮﺍﻧﻰ ﺑﺮ ﻣﺎ ﻣﻰ ﻛﻨﻨﺪ‪ .‬ﺑﻌﻀﻰ‬ ‫ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ّ‬
‫ﺟﻨﺴﻴﺖ ﻧﺒﺎﻳﺪ ﺗﻨﻬﺎ ﻣﺒﻨﺎﻯ ﻣﺤﺪﻭﺩ ّﻳﺘﻬﺎ ﻳﺎ ﻓﺮﺻﺘﻬﺎ ﻗﺮﺍﺭ ﺑﮕﻴﺮﺩ‪ .‬ﺳ ّﻨﺘﻬﺎ‬ ‫ّ‬ ‫ﺩﺭ ﺍﻟﮕﻮﻯ ﺟﺪﻳﺪ ﻧﺪﺍﺭﻧﺪ‪.‬‬
‫ﻣﻘﺮﺭﺍﺕ ﺭﺳﻤﻰ ﻫﺴﺘﻨﺪ ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﺑﻌﻀﻰ ﺩﻳﮕﺮ ﺑﻪ ﻃﻮﺭ ﻏﻴﺮ ﺭﺳﻤﻰ ﭘﺪﻳﺪﺍﺭ ﻣﻰ ﺷﻮﻧﺪ‪ .‬ﺍﺯﺩﻭﺍﺝ‪،‬‬ ‫ّ‬
‫ﻋﺎﺩﺍﺕ ﮔﺮﻭﻫﻰ ﻫﺴﺘﻨﺪ ﻭ ﻣﺜﻞ ﻋﺎﺩﺍﺕ ﺷﺨﺼﻰ ﺑﻪ ﺳﺨﺘﻰ ﺍﺯ ﺑﻴﻦ ﻣﻰ ﺭﻭﻧﺪ‪ .‬ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﺮﺩﻡ‬
‫ﻛﻪ ﺍﻗﺪﺍﻣﻰ ﺍﺟﺘﻤﺎﻋﻴﺴﺖ‪ ،‬ﺑﻪ ﺷ ّﺪﺕ‪ ،‬ﻫﻢ ﺑﻪ ﻭﺳﻴﻠﻪ ﻗﻮﺍﻧﻴﻦ ﻭ ﻫﻢ ﺁﺩﺍﺏ ﻭ ﺭﺳﻮﻡ ﻛﻨﺘﺮﻝ ﻣﻰ ﺷﻮﺩ‪.‬‬
‫ﻫﻨﻮﺯ ﺳﺮﺳﺨﺘﺎﻧﻪ ﺑﻪ ﺳ ّﻨﺘﻬﺎﻯ ﻗﺪﻳﻤﻰ ﭼﺴﺒﻴﺪﻩ ﺍﻧﺪ ﻭ ﺩﻳﮕﺮﺍﻥ‪ ،‬ﺍﺯ ﻗﺪﻳﻤﻰ ﻭ ﺟﺪﻳﺪ ﻫﺮ ﻃﻮﺭ ﻛﻪ ﺑﺎﺏ‬
‫ﺁﺩﺍﺏ ﻭ ﺭﺳﻮﻡ ﺑﻪ ﺗﺪﺭﻳﺞ ﺷﻜﻞ ﻣﻰ ﮔﻴﺮﻧﺪ ﻭ ﺗﻨﻬﺎ ﺑﺎ ﺍﻛﺮﺍﻩ ﺑﻪ ﺗﻐﻴﻴﺮ ﺗﻦ ﺩﺭ ﻣﻰ ﺩﻫﻨﺪ‪ .‬ﻫﺮ ﺍﺯ ﮔﺎﻫﻰ‪،‬‬
‫ﻓﺸﺎﺭ ﺑﺮﺍﻯ ﺗﻐﻴﻴﺮ ﺍﻓﺰﺍﻳﺶ ﻣﻰ ﻳﺎﺑﺪ ﻭ ﺗﻐﻴﻴﺮ ﺳﺎﺯﻣﺎﻥ ﻋﻤﺪﻩ ﺍﻯ ﺭﺍ ﺩﺭ ﺭﻭﺷﻬﺎﻯ ﺍﺭﺟﻤﻨﺪ ﺟﺎﻣﻌﻪ ﺑﻪ ﺯﻭﺭ‬
‫ﺍﻳﺠﺎﺩ ﻣﻰ ﻛﻨﺪ ـ ﺯﻣﺎﻧﻰ ﻛﻪ ﺳﻨﻦ ﻳﺎ ﻋﺎﺩﺍﺕ ﻓﺮﻫﻨﮕﻰ ﺭﺍﻳﺞ ﺍﺯ ﺩﺭ ﺑﺮ ﮔﺮﻓﺘﻦ ﻋﻘﺎﺋﺪ ﻭ ﻋﺎﺩﺍﺕ ﻧﻮ ﻧﺎﺗﻮﺍﻥ‬

‫‪Issue 23‬‬
‫‪www.simorghmagazine.com‬‬
‫‪December 2010‬‬ ‫‪19‬‬
 ‫ﻣﻴﻠﺸﺎﻥ ﺍﺳﺖ ﺩﺳﺘﭽﻴﻦ ﻛﺮﺩﻩ ﻭ ﺍﻧﺘﺨﺎﺏ ﻣﻰ ﻛﻨﻨﺪ‪ .‬ﺍ ّﻣﺎ ﻳﻚ ﮔﺴﺴﺘﮕﻰ ﻋﻤﻴﻖ ﺍﺯ ﮔﺬﺷﺘﻪ ﺿﺮﻭﺭﺕ‬
‫ﺳﺎﺧﺘﺎﺭ ﻣﺪﺭﻥ ﺍﺯﺩﻭﺍﺝ‪ ،‬ﺑﺮ ﺍﻳﻦ ﺩﺭﻙ ﺑﻨﺎ ﺷﺪﻩ ﻛﻪ ﺗﻐﻴﻴﺮﺍﺕ ﺍﺧﻴﺮ ﺩﺭ ﻫﻤﻪ ﺍﺑﻌﺎﺩ ﺭﻭﺍﺑﻂ ﺍﻧﺴﺎﻧﻰ‪،‬‬ ‫ﺍﻟﮕﻮﻯ ﺟﺪﻳﺪ ﺍﺟﺘﻤﺎﻋﻴﺴﺖ‪.‬‬
‫ﺍﺯﻣﻘﺮﺭﺍﺕ ﻭ ﺩﺳﺘﻮﺭﺍﻟﻌﻤﻠﻬﺎ ـ ﻳﻚ ﺗﻐﻴﻴﺮ ﺍﻟﮕﻮ ـ ﺭﺍ ﺑﺮﺍﻯ ﻛﺎﺭﺁﻣﺪ ﺳﺎﺧﺘﻦ ﺍﺯﺩﻭﺍﺝ‬ ‫ّ‬ ‫ﻣﺠﻤﻮﻋﻪ ﺟﺪﻳﺪﻯ‬ ‫ﺑﻪ ﻃﻮﺭ ﺳ ّﻨﺘﻰ‪ ،‬ﺯﻧﺎﻥ ﻣﻌﻤﻮ ًﻻ »ﺑﺎﻻ ﺷﻮﻫﺮﻛﺮﺩﻩ ﺍﻧﺪ« ﻭ ﻣﺮﺩﺍﻥ »ﭘﺎﺋﻴﻦ ﺯﻥ ﮔﺮﻓﺘﻪ ﺍﻧﺪ«؛ ﻳﻌﻨﻰ‬
‫ﺍﻳﺠﺎﺏ ﻣﻰ ﻛﻨﻨﺪ‪ .‬ﺍﻟﮕﻮﻯ ﻣﺪﺭﻥ ﺍﺯﺩﻭﺍﺝ ﺑﺮ ﻣﺒﻨﺎﻯ ﺷﺮﺍﻛﺘﻰ ﺑﺮﺍﺑﺮ ﺑﻴﻦ ﺯﻥ ﻭ ﺷﻮﻫﺮ ﻣﻰ ﺑﺎﺷﺪ‪ .‬ﻋﺎﺭﻯ‬ ‫ﺯﻧﺎﻥ ﺩﻭﺳﺖ ﺩﺍﺷﺘﻪ ﺍﻧﺪ ﺷﻮﻫﺮﺍﻧﻰ ﺍﻧﺘﺨﺎﺏ ﻛﻨﻨﺪ ﻛﻪ ﻧﻪ ﺗﻨﻬﺎ ﻣﺴﻦ ﺗﺮ ﺍﺯ ﺧﻮﺩﺷﺎﻥ ﺑﻮﺩﻩ ﺍﻧﺪ ﺑﻠﻜﻪ ﺍﺯ‬
‫ﺟﻨﺴﻴﺘﻰ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻥ ﻫﺮ ﺩﻭ ﺷﺮﻳﻚ ﺑﻪ ﻃﻮﺭ ﻳﻜﺴﺎﻥ ﻛﺎﺭ ﻭ ﻧﻴﺰ ﺛﻤﺮﺍﺕ ﺗﻼﺷﻬﺎﻳﺸﺎﻥ‬ ‫ّ‬ ‫ﺍﺯ ﻗﺎﻟﺒﻬﺎﻯ‬
‫ﺭﺍ ﺗﻘﺴﻴﻢ ﻣﻰ ﻛﻨﻨﺪ‪ .‬ﻣﺎ ﺑﺎ ﺑﺮﺗﺮﺍﻧﺪ ﺭﺍﺳﻞ ﻣﻮﺍﻓﻘﻴﻢ ﻛﻪ ﮔﻔﺖ‪ » :‬ﻓﻜﺮ ﻣﻰ ﻛﻨﻢ ﻫﺮﮔﺰ ﻫﻴﭻ ﺩﻟﻴﻠﻰ ﺑﺮﺍﻯ‬ ‫ﻓﻬﺮﺳﺖ‪:1‬‬
‫ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻫﻴﭽﮕﻮﻧﻪ ﺑﺮﺗﺮﻯ ﺫﺍﺗﻰ ﻣﺮﺩ ﺑﻪ ﺟﺰ ﻗﺪﺭﺕ ﻋﻀﻼﻧﻰ ﺑﻴﺸﺘﺮﺵ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ«‪ .‬ﺩﺭ‬ ‫ﺟﻨﺴﻴﺘﻰ ﻭ ﭘﻨﺪﺍﺭﻫﺎﻯ ﻗﺎﻟﺒﻰ ﺩﺭﺑﺎﺭﻩ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ‪ ،‬ﺗﺤﺖ ﺍﻟﮕﻮﻯ ﻗﺪﻳﻤﻰ‪.‬‬
‫ّ‬ ‫ﻟﻴﺴﺖ ﻧﺎﺗﻤﺎﻣﻰ ﺍﺯ ﻧﻘﺸﻬﺎﻯ‬
‫ﺯﻳﺮ ﺑﺮﺧﻰ ﻭﻳﮋﮔﻴﻬﺎﻯ ﻣﺘﻔﺎﻭﺕ ﺍﻟﮕﻮﻫﺎﻯ ﻗﺪﻳﻤﻰ ﻭ ﺟﺪﻳﺪ ﺗﺸﺮﻳﺢ ﺷﺪﻩ ﺍﻧﺪ‪.‬‬ ‫ﺯﻧﺎﻥ‬ ‫ﻣﺮﺩﺍﻥ‬
‫ ﺯﻧﺪﮔﻰ ﻣﺪﺭﻥ ﺑﺎ ﺩﺳﺘﮕﺎﻫﺎﻯ ﻛﺎﺭﺍﻧﺪﻭﺯﺵ ﺯﻥ ﺭﺍ ﺍﺯ ﻣﺤﺪﻭﺩ ّﻳﺘﻬﺎﺋﻰ ﻛﻪ ﺑﻪ ﻃﻮﺭ ﺳ ّﻨﺘﻰ ﻛﺎﺭﻫﺎﻯ‬
‫ﺧﺎﻧﻪ ﺑﻪ ﺍﻭ ﺗﺤﻤﻴﻞ ﻣﻰ ﻛﺮﺩﻧﻨﺪ ﺁﺯﺍﺩ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻫﻤﺰﻣﺎﻥ‪ ،‬ﺷﻮﻫ ِﺮ ﺗﻨﻬﺎ ﻧﺎﻥ ﺁﻭﺭ ﺑﻪ ﺳﺮﻋﺖ ﺩﺭ ﺣﺎﻝ‬ ‫ﻋﺎﻃﻔﻰ‬ ‫ﻋﺎﻗﻞ‬
‫ﻧﺎﭘﺪﻳﺪ ﺷﺪﻥ ﺍﺳﺖ‪ .‬ﺍﻟﮕﻮﻯ ﺟﺪﻳﺪ ﺍﺯﺩﻭﺍﺝ‪ ،‬ﻳﻚ ﺳﺮﻣﺎﻳﻪ ﮔﺬﺍﺭﻯ ﻣﺸﺘﺮﻙ ﺩﻭ ﺷﺮﻳﻚ ﻣﺘﻔﺎﻭﺕ ﻭﻟﻰ‬ ‫ﻟﻄﻴﻒ ﻭ ﻣﻬﺮﺑﺎﻥ‬ ‫ﺧﺸﻦ‬
‫ﺑﺮﺍﺑﺮ ﺍﺳﺖ‪.‬‬ ‫ﺗﺴﻠّﻂ ﭘﺬﻳﺮ‬ ‫ﻣﺴﻠّﻂ‬
‫ ﻣ ّﺪﺗﻬﺎ ﺍﻳﻦ ﻓﺮﺽ ﺍﺷﺘﺒﺎﻩ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﻛﻪ ﺑﻴﻦ ﻣﺮﺩﺍﻥ ﻭ ﺯﻧﺎﻥ ﺗﻔﺎﻭﺗﻬﺎﻯ ﺯﻳﺴﺘﻰ ﺑﻨﻴﺎﺩﻯ ﻭﺟﻮﺩ‬
‫ﺩﺍﺭﻧﺪ‪ .‬ﺍﻛﻨﻮﻥ ﻋﻠﻢ ﺑﻪ ﻣﺎ ﻣﻰ ﮔﻮﻳﺪ ﻛﻪ ﺍﺯ‪ 100000‬ژﻧﻰ ﻛﻪ ﺩﺭ ﺳﺎﺧﺘﻦ ﻳﻚ ﻣﺮﺩ ﻳﺎ ﻳﻚ ﺯﻥ ﺩﺳﺖ‬ ‫ﺿﻌﻴﻒ‬ ‫ﻗﻮﻯ‬
‫ﺟﻨﺴﻴﺖ ﺍﺳﺖ‪ .‬ﺩﺭ ﻫﻤﻪ ﺑﻘﻴﻪ ﺁﻧﻬﺎ‬ ‫ّ‬ ‫ﺩﺍﺭﻧﺪ ﻓﻘﻂ ﻳﻚ ژﻥ‪ ،‬ﺭﻭﻯ ﻛﺮﻭﻣﻮﺯﻡ ﺷﻤﺎﺭﻩ ‪ 4‬ﻣﺴﺆﻭﻝ ﺗﻌﻴﻴﻦ‬ ‫ﻣﻄﻴﻊ ﻭ ﺳﺮﺑﻪ ﺭﺍﻩ‬ ‫ﺳﺘﻴﺰﻩ ﺟﻮ‬
‫ﻣﺎ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﻮﺟﻮﺩﺍﺕ ﺍﻧﺴﺎﻧﻰ ﻣﺸﺘﺮﻙ ﻫﺴﺘﻴﻢ‪ .‬ﺣ ّﺘﻰ ﺗﻔﺎﻭﺗﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻭ ﺭﻓﺘﺎﺭﻯ ﺑﻴﻦ ﺩﻭ ﺟﻨﺲ‪،‬‬
‫ﻫﻤﻜﺎﺭﻯ ﻃﻠﺐ‬ ‫ﺭﻗﺎﺑﺖ ﻃﻠﺐ‬
‫ﻋﻤﺪﺗ ًﺎ ﻣﺤﺼﻮﻝ ﻋﺎﺩﺍﺕ ﻓﺮﻫﻨﮕﻰ ﻫﺴﺘﻨﺪ‪.‬‬
‫ ﺗﺤﺖ ﺍﻟﮕﻮﻯ ﻗﺪﻳﻤﻰ‪ ،‬ﺯﻧﺎﻥ ﻣﻮﺭﺩ ﭘﺮﺳﺘﺶ ﺑﻮﺩﻩ‪ ،‬ﭘﺎﻙ‪ ،‬ﺑﻰ ﮔﻨﺎﻩ‪ ،‬ﻛﻮﺩﻙ ﻭﺍﺭ‪ ،‬ﻧﻴﺎﺯﻣﻨﺪ ﻣﺤﺎﻓﻈﺖ‪،‬‬ ‫ﺗﺮﺳﻮ‬ ‫ﺷﺠﺎﻉ‬
‫ﺍﺣﺴﺎﺳﺎﺗﻰ ﻭ ﻣﺎﻧﻨﺪ ﺁﻥ ﺗﺼ ّﻮﺭ ﻣﻰ ﺷﺪﻧﺪ‪ .‬ﺩﺭ ﺍﻟﮕﻮﻯ ﺟﺪﻳﺪ ﻫﻴﭻ ﺟﺎﺋﻰ ﺑﺮﺍﻯ ﺍﻳﻨﭽﻨﻴﻦ ﻣﻔﺮﻭﺿﺎﺕ‬ ‫ﭘﺮﺣﺮﻑ‬ ‫ّ‬
‫ﻣﺘﻔﻜﺮ‪ ،‬ﺗﻮﺩﺍﺭ‬
‫ﺟﻨﺴﻴﺘﺸﺎﻥ ﻣﻮﺭﺩ ﺳﺘﺎﻳﺶ ﺑﺎﺷﻨﺪ؟ ﺍﻧﺴﺎﻧﻬﺎ ـ ﻣﺮﺩﺍﻥ‬ ‫ّ‬ ‫ﻧﺎﻣﻮﺟﻬﻰ ﻧﻴﺴﺖ‪ .‬ﭼﺮﺍ ﺯﻧﺎﻥ ﺑﺎﻳﺪ ﻓﻘﻂ ﺑﻪ ﺧﺎﻃﺮ‬
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‫ﻭ ﺯﻧﺎﻥ ﺑﻪ ﻳﻚ ﻧﺤﻮ ـ ﺩﺭ ﻣﻌﺮﺽ ﻫﻤﻪ ﺿﻌﻔﻬﺎ‪ ،‬ﻧﺎﺗﻮﺍﻧﺎﺋﻴﻬﺎ ﻭ ﺍﺷﺘﺒﺎﻫﺎﺕ ﺑﺸﺮﻯ ﻫﺴﺘﻨﺪ‪ .‬ﺑﻪ ﺍﻧﺴﺎﻧﻬﺎ‬
‫ﻗﺎﻧﻊ‬ ‫ﻣﻮ ّﻓ ّ‬
‫ﻘﻴﺖ ﺟﻮ‬
‫ﻋﻠﻰ ﺭﻏﻢ ﺍﻳﻦ ﻧﻘﺼﻬﺎ ﻋﺸﻖ ﻭﺭﺯﻳﺪﻩ ﻣﻰ ﺷﻮﺩ‪ ،‬ﻧﻪ ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﻛﺎﻣﻞ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﺩﻝ ﺭﺣﻢ‬ ‫ﻋﺎﺩﻝ‬
‫ ﺩﺭ ﺍﻟﮕﻮﻯ ﻗﺪﻳﻤﻰ‪ ،‬ﺷﻮﻫﺮ ﻧﻘﺸﻰ ﻣﺴﻠّﻂ ﻣﻰ ﮔﺮﻓﺖ ـ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻗﺎﻧﻮﻥ‪ ،‬ﺣﺮﻑ ﺁﺧﺮ‪،‬‬ ‫ﺧﺠﻮﻝ‬ ‫ﺟﺴﻮﺭ‬
‫ﺑﺮﺗﺮ ﺗﺜﺒﻴﺖ ﻣﻰ ﻛﺮﺩ‪ .‬ﺷﻮﻫﺮﺍﻥ ﺭﻓﺘﺎﺭﻯ ﭘﺪﺭﻭﺍﺭ ﻧﺴﺒﺖ ﺑﻪ ﻫﻤﺴﺮﺍﻧﺸﺎﻥ ﺍﺗّﺨﺎﺫ ﻣﻰ ﻛﺮﺩﻧﺪ ﻛﻪ ﺍﻏﻠﺐ‬
‫ﺟﻮﺍﻧﺘﺮ‪ ،‬ﺩﺍﺭﺍﻯ ﺳﻄﺢ ﺗﺤﺼﻴﻠﻰ ﭘﺎﺋﻴﻨﺘﺮ‪ ،‬ﺗﻨ ّﺰﻝ ﺩﺍﺩﻩ ﺷﺪﻩ ﺑﻪ ﻧﻘﺸﻬﺎﻯ ﻓﺮﻋﻰ ﻭ ﺍﺯ ﻟﺤﺎﻅ ﻣﺎﻟﻰ ﻭﺍﺑﺴﺘﻪ‬ ‫ﺗﺎﺑﻊ ﺍﻣﻴﺎﻝ ﺁﻧﻰ‬ ‫ﺻﺒﻮﺭ‬
‫ﻗﺎﺑﻠﻴﺘﻬﺎﻯ‬
‫ﺑﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺍﻟﮕﻮﻯ ﺟﺪﻳﺪ‪ ،‬ﺩﺧﺘﺮﺍﻥ ﻭ ﭘﺴﺮﺍﻥ ﻓﺮﺻﺘﻬﺎﻯ ﻳﻜﺴﺎﻥ ﺑﺮﺍﻯ ﭘﺮﻭﺭﺵ ﺩﺍﺩﻥ ّ‬ ‫ﻧﺎﺑﺎﻟﻎ‬ ‫ﺧﺮﺩﻣﻨﺪ‬
‫ﻃﺒﻴﻌﻰ ﺷﺎﻥ ﺩﺍﺭﻧﺪ‪ ،‬ﻭﺍﭘﺲ ﺭﺍﻧﻰ ﺍﺟﺘﻤﺎﻋﻰ ﺯﻧﺎﻥ ﺷ ّﺪﺕ ﻛﻤﺘﺮﻯ ﺩﺍﺭﺩ ﻭ ﻫﺮ ﺷﺮﻳﻚ ﺩﺍﺭﺍﺋﻴﻬﺎﻯ‬ ‫ﺧﺎﻧﻪ ﺩﺍﺭ‬ ‫ﻧﺎﻥ ﺁﻭﺭ‬
‫ﻣﺴﻠّﻤﻰ ﺭﺍ ﺑﻪ ﺍﺯﺩﻭﺍﺝ ﻣﻰ ﺁﻭﺭﺩ‪.‬‬
‫ﻏﻴﺮﻓ ّﻌﺎﻝ‪ ،‬ﺩﻭﺳﺖ ﺩﺍﺷﺘﻨﻰ‬ ‫ﻓ ّﻌﺎﻝ‪ ،‬ﻗﺎﻃﻊ‬
‫ﻣﺤﺒﺖ ﺭﺳﺎﻧﻨﺪﻩ ﺩﺭ ﻧﻈﺮ‬ ‫ ﺩﺭ ﺍﻟﮕﻮﻯ ﻗﺪﻳﻤﻰ‪ ،‬ﻣﺮﺩﺍﻥ ﻗﺎﻧﻮﻥ ﮔﺬﺍﺭﺑﻮﺩﻩ ﻭ ﺯﻧﺎﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﻬﺮ ﻭ ّ‬
‫ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺯﻧﺎﻥ ﺍﻏﻠﺐ ﺑﺮﺍﻯ ﺷﻮﻫﺮﺍﻧﺸﺎﻥ ‘ﻣﺎﺩﺭﻯ ﻣﻰ ﻛﺮﺩﻧﺪ’ ـ ﺑﻪ ﺩﻟﻴﻞ ﻧﺎﺑﺎﻟﻐﻰ ﻣﺮﺩﺍﻥ‪،‬‬ ‫ﺍﺩﺑﻰ‬ ‫ﺭﻳﺎﺿﻰ‬
‫ﻧﻴﺎﺯ ﺯﻧﺎﻥ ﺑﺮﺍﻯ ﺑﺮ ﺁﻭﺭﺩﻥ ﻧﻘﺶ ﻣﺎﺩﺭﺍﻧﻪ ﻳﺎ ﺑﻪ ﻋﻨﻮﺍﻥ ﺭﻭﺷﻰ ﻏﻴﺮ ﻣﺴﺘﻘﻴﻢ ﺑﺮﺍﻯ ﺗﺴﻠّﻂ ﺑﺮ ﺷﻮﻫﺮ‪.‬‬
‫ﻏﻴﺮﻓﻴﺰﻳﻜﻰ‬ ‫ﺭﺍﺑﻄﻪ ﻓﻴﺰﻳﻜﻰ‬
‫ﺩﺭ ﺍﻟﮕﻮﻯ ﺍﻣﺮﻭﺯﻯ ﻫﻴﭽﮕﻮﻧﻪ ﻣﺎﺩﺭﻯ ﻛﺮﺩﻥ ﻳﺎ ﭘﺪﺭﻯ ﻛﺮﺩﻥ ﺑﺮﺍﻯ ﻫﻤﺲ‪ ،‬ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﻧﻴﺴﺖ‪ .‬ﺩﺭ‬
‫ﻗﺎﺑﻠﻴﺘﻬﺎﻳﺸﺎﻥ ﺭﺍ ﺑﻪ ﺳﻮﺩ‬
‫ﻋﻮﺽ‪ ،‬ﺁﻧﭽﻪ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﭘﺮﻭﺭﺵ ﻳﻜﺪﻳﮕﺮ ﺍﺳﺖ ﺑﻪ ﻋﻨﻮﺍﻥ ﺩﻭ ﻓﺮﺩ ﺑﺎﻟﻎ ﻛﻪ ّ‬ ‫ﺁﺷﭙﺰﻯ‪ ،‬ﺩﻭﺧﺖ ﻭ ﺩﻭﺯ‬ ‫ﺷﻜﺎﺭﻛﺮﺩﻥ‬
‫ﻫﺮ ﺩﻭ ﻗﺴﻤﺖ ﻣﻰ ﻛﻨﻨﺪ‪ .‬ﺭﺍﺑﻄﻪ ﺑﺮ ﻣﺒﻨﺎﻯ ﺍﺻﻞ ﺑﺮﺩ– ﺑﺮﺩ ﺍﺳﺘﻮﺍﺭ ﺷﺪﻩ ـ ﻳﻌﻨﻰ ﺯﻥ ﻭ ﺷﻮﻫﺮ ﻫﺮ‬
‫ﺩﻭ ﻫﻤﻴﺸﻪ ﺑﺮﻧﺪﻩ ﺑﻴﺮﻭﻥ ﻣﻲ ﺁﻳﻨﺪ ـ ﻭ ﻧﻪ ﺷﻴﻮﻩ ﺑﺮﻧﺪﻩ – ﺑﺎﺯﻧﺪﻩ ﻛﻪ ﺩﺭ ﺁﻥ ﻣﻨﻔﻌﺖ ﻳﻚ ﺷﺨﺺ‬
‫ﻫﻤﻴﺸﻪ ﺑﻪ ﺯﻳﺎﻥ ﺩﻳﮕﺮﻯ ﺍﺳﺖ‪ .‬ﻭﻗﺘﻰ ﻫﺮ ﺩﻭ ﺑﻬﺮﻩ ﻣﻨﺪ ﻣﻰ ﺷﻮﻧﺪ‪ ،‬ﺍﺯﺩﻭﺍﺝ ﺑﻬﺮﻩ ﻣﻨﺪ ﻣﻰ ﺷﻮﺩ؛ ﻭ‬
‫ﻭﻗﺘﻰ ﻛﻪ ﺍﺯﺩﻭﺍﺝ ﺑﻬﺮﻩ ﻣﻨﺪ ﻣﻰ ﺷﻮﺩ‪ ،‬ﺑﺸﺮ ّﻳﺖ ﺳﻮﺩﻣﻨﺪ ﻣﻰ ﺷﻮﺩ‪ .‬ﻫﻨﺮﻯ ﻓﻮﺭﺩ ﺟﺰء ﺍ ّﻭﻟﻴﻦ ﻛﺴﺎﻧﻰ‬ ‫ﻟﺤﺎﻅ ﺍﺟﺘﻤﺎﻋﻰ‪ ،‬ﺍﻗﺘﺼﺎﺩﻯ ﻭ ﺗﺤﺼﻴﻠﻰ ﻧﻴﺰ ﺑﺮ ﺁﻧﻬﺎ ﺑﺮﺗﺮﻯ ﺩﺍﺷﺘﻪ ﺍﻧﺪ‪ .‬ﺑﺮﺗﺮﻯ ﻣﺮﺩﺍﻥ ﺩﺭ ﮔﺬﺷﺘﻪ ﺗﺎ‬
‫ﺑﻮﺩ ﻛﻪ ﺍﺭﺯﺵ ﺭﺍﺑﻄﻪ ﺑﺮﺩ – ﺑﺮﺩ ﺭﺍ ﺩﺭﻙ ﻛﺮﺩﻧﺪ‪ .‬ﺍﻭ ﺑﺎ ﺑﺎﻻ ﺑﺮﺩﻥ ﺳﻄﺢ ﺩﺳﺘﻤﺰﺩ ﻳﻚ ﻛﺎﺭﮔﺮ ﺑﻪ‬ ‫ﺣ ّﺪﻯ ﺩﺭ ﻧﺘﻴﺠﻪ ﺗﻮﺍﻓﻘﻰ ﺗﺒﻌﻴﺾ ﺁﻣﻴﺰ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﻣﻮﺟﺒﺶ ﺯﻧﺎﻥ‪ ،‬ﻛﻪ ﻫﻤﻴﺸﻪ ﺑﺮﺩ ﻓﻜﺮﻯ ﻳﻜﺴﺎﻧﻰ‬
‫‪ 5‬ﺩﻻﺭ ﺩﺭ ﺳﺎﻋﺖ ﻛﻪ ﺩﺭ ﺁﻧﺰﻣﺎﻥ ﺭﻗﻤﻰ ﻧﺠﻮﻣﻰ ﺑﻮﺩ ﻛﺎﺭﺧﺎﻧﻪ ﺩﺍﺭﺍﻥ ﻣﻌﺎﺻﺮﺵ ﺭﺍ ﺷﻮﻛﻪ ﻛﺮﺩ‪ .‬ﺍﻭ‬ ‫ﺑﺎ ﻣﺮﺩﺍﻥ ﺩﺍﺷﺘﻪ ﺍﻧﺪ‪ ،‬ﺍﺟﺎﺯﻩ ﻧﻤﻲ ﻳﺎﻓﺘﻨﺪ ﺍﺳﺘﻌﺪﺍﺩﺷﺎﻥ ﺭﺍ ﭘﺮﻭﺭﺵ ﺩﻫﻨﺪ ﻭ ﺯﻳﺮﺩﺳﺖ ﻣﺮﺩﺍﻥ ﻗﺮﺍﺭ ﻣﻰ‬
‫ﺩﺭﺳﺖ ﺍﺳﺘﺪﻻﻝ ﻣﻰ ﻛﺮﺩ ﻛﻪ ﻛﺎﺭﮔﺮﺍﻥ ﭘﺮﺩﺭﺁﻣﺪﺗﺮ ﺳﺨﺖ ﻛﻮﺵ ﺗﺮ ﻫﺴﺘﻨﺪ‪ ،‬ﺍﺯ ﺷﻐﻠﺸﺎﻥ ﺭﺍﺿﻰ ﺗﺮ‬ ‫ﮔﺮﻓﺘﻨﺪ‪ .‬ﺍﻣﺮﻭﺯﻩ ﺯﻧﺎﻥ ﺑﻪ ﻃﻮﺭ ﻓﺰﺍﻳﻨﺪﻩ ﻓﺮﺻﺘﻬﺎﻯ ﺗﺤﺼﻴﻠﻰ ﻭ ﻛﺎﺭﻯ ﻳﻜﺴﺎﻧﻰ ﺑﺎ ﻣﺮﺩﺍﻥ ﺩﺭﻳﺎﻓﺖ ﻣﻰ‬
‫ﻫﺴﺘﻨﺪ‪ ،‬ﺍﺣﺘﻤﺎﻝ ﻣﺎﻧﺪﻧﺸﺎﻥ ﺩﺭ ﺷﺮﻛﺖ ﺑﻴﺸﺘﺮ ﺍﺳﺖ ﻭ ﺍﺳﺘﻄﺎﻋﺖ ﺧﺮﻳﺪ ﺍﺗﻮﻣﺒﻴﻞ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ‪.‬‬ ‫ﻛﻨﻨﺪ ﻭ ﺍﻳﻦ ﺷﺮﺍﻛﺖ ﺯﻧﺎﺷﻮﺋﻰ ﺑﺮﺍﺑﺮﺗﺮﻯ ﺭﺍ ﺑﺎﻋﺚ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬
‫ﺍﻳﻦ ﺷﻴﻮﻩ ﻛﺎﺭ‪ ،‬ﺑﻪ ﻧﻮﺑﻪ ﺧﻮﺩ‪ ،‬ﺑﻬﺮﻩ ﻭﺭﻯ ﻛﺎﺭﮔﺮﺍﻥ‪ ،‬ﻓﺮﻭﺵ ﻭ ﺳﻮﺩ ﺭﺍ ﺍﻓﺰﺍﻳﺶ ﻣﻰ ﺩﺍﺩ‪.‬‬ ‫» ﺑﻪ ﻧﻈﺮ ﻣﻰ ﺭﺳﺪ ﺯﻧﺪﮔﻰ ﻛﺮﺩﻥ ﺑﺎ ﺗﻮ ّﻗﻌﺎﺕ ﻧﻘﺶ ﮔﺮﺍﻳﺎﻧﻪ ﻫﻤﻴﺸﻪ ﺩﺭ ﺗﻀﺎﺩ ﺑﺎ ﺍﺯﺩﻭﺍﺟﻴﺴﺖ ﻛﻪ‬
‫ ﺩﺭ ﺍﻟﮕﻮﻯ ﻗﺪﻳﻤﻰ‪ ،‬ﻧﺒﺮﺩ ﺑﺮﺍﻯ ﺗﺴﻠّﻂ ﺟﺰء ﻣﻬ ّﻤﻰ ﺍﺯ ﺑﺴﻴﺎﺭﻯ ﺍﺯﺩﻭﺍﺟﻬﺎ ﺑﻮﺩ‪ .‬ﺩﺭ ﺍﻛﺜﺮ ﻣﻮﺍﺭﺩ‪ ،‬ﺯﻥ‪،‬‬ ‫ﺭﺍﻩ ﺑﻪ ﺟﺎﺋﻰ ﻣﻰ ﺑﺮﺩ‪ ،‬ﻛﻪ ﺩﺭ ﺣﺮﻛﺖ ﺍﺳﺖ‪ ... .‬ﺑﻨﺎﺑﺮﺍﻳﻦ‪ ،‬ﺩﺭ ﺁﻥ ﺍﺯﺩﻭﺍﺟﻬﺎﺋﻰ ﻛﻪ ﭘﺮﺑﺎﺭ ﻭ ﺍﺭﺿﺎء ﻛﻨﻨﺪﻩ‬
‫ﺍﮔﺮ ﻫﻢ ﺑﻪ ﺧﻮﺩ ﺟﺮﺃ ﺕ ﺭﺍﻩ ﺍﻧﺪﺍﺧﺘﻦ ﻧﺒﺮﺩﻯ ﺭﺍ ﺩﺍﺩﻩ ﺑﻮﺩ‪ ،‬ﺧﻴﻠﻰ ﺯﻭﺩ ﺷﻜﺴﺖ ﻣﻰ ﺧﻮﺭﺩ‪ .‬ﺑﺎﺧﺖ ﺯﻧﺎﻥ‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﻰ ﺁﻳﻨﺪ ﻧﻘﺸﻬﺎ ﺳﻬﻢ ﻛﻢ ﻭ ﻛﻤﺘﺮﻯ ﺩﺍﺭﻧﺪ‪«.‬‬
‫ﻼ ﺣﺘﻤﻰ ﺑﻮﺩ ﭼﺮﺍ ﻛﻪ ﻣﺮﺩﺍﻥ ﺑﻴﺸﺘﺮ ﻗﺪﺭﺕ ﺭﺍ ﺩﺭ ﺩﺳﺖ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺩﺭ ﺑﻌﻀﻰ ﻣﻮﺍﺭﺩ‪ ،‬ﺩﻋﻮﺍ ﺳﺮﻗﻔﻠﻰ‬ ‫ﻋﻤ ً‬
‫ﺩﺍﺋﻤﻰ ﺍﺯﺩﻭﺍﺝ ﺷﺪﻩ ﻣﻨﺠﺮ ﺑﻪ ﺳﺎﻟﻴﺎﻥ ﻃﻮﻻﻧﻰ ﻧﺰﺍﻉ ﻣﻰ ﮔﺮﺩﻳﺪ‪.‬‬
‫ ﺗﺤﺖ ﺍﻟﮕﻮﻯ ﺟﺪﻳﺪ‪ ،‬ﺯﻧﺎﻥ ﺑﺪﻭﻥ ﻓﺸﺎﺭﻫﺎﻯ ﺳ ّﻨﺘﻰ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻣﺎﻟﻰ ﺍﺯﺩﻭﺍﺝ ﻣﻰ ﻛﻨﻨﺪ‪ .‬ﺑﺮﺍﻯ‬ ‫ﺍﻟﮕﻮﻯ ﺟﺪﻳﺪ ﺍﺯﺩﻭﺍﺝ‬
‫ﻼ ﺍﺧﺘﻴﺎﺭﻯ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ‪ ،‬ﺩﺭ ﻭﻫﻠﻪ ﺍ ّﻭﻝ ﻓﺸﺎﺭ ﺑﺮﺍﻯ ﺗﻦ ﺑﻪ ﺍﺯﺩﻭﺍﺝ ﺩﺍﺩﻥ ﻭ‬‫ﺁﻧﻬﺎ ﺍﻳﻦ ﺗﺼﻤﻴﻤﻰ ﻛﺎﻣ ً‬ ‫ﺍﺯﺩﻭﺍﺝ‪ ،‬ﺑﻪ ﺷﻜﻠﻬﺎﻯ ﻣﺨﺘﻠﻒ‪ ،‬ﺑﺎ ﻋﻤﺮﻯ ﺗﻘﺮﻳﺒ ًﺎ ﺑﻪ ﺩﺭﺍﺯﺍﻱ ﻋﻤﺮ ﺧﻮﺩ ﺑﺸﺮ ّﻳﺖ ‪ ،‬ﺩﺭ ﺍﻃﺮﺍﻑ ﻭ ﺍﻛﻨﺎﻑ‬
‫ﻧﻴﺰ ﻣﺎﻧﺪﻥ ﺑﻪ ﻫﺮ ﻗﻴﻤﺘﻰ ﺩﺭ ﺍﺯﺩﻭﺍﺟﻰ ﺑﺪ‪ ،‬ﺩﻳﮕﺮ ﻣﺜﻞ ﻗﺒﻞ ﺑﺴﻴﺎﺭ ﻓﺮﺍﮔﻴﺮ ﻧﻴﺴﺖ ﻭ ﻣﺮﺩﺍﻥ ﺑﺎﻳﺪ ﺍﺯﺩﻭﺍﺝ‬ ‫ﺣﻀﻮﺭ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺑﺎ ﺍﻧﻌﻄﺎﻑ ﭘﺬﻳﺮﻯ ﭼﺸﻤﮕﻴﺮﻯ‪ ،‬ﺭﺳﻢ ﺍﺯﺩﻭﺍﺝ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﻯ ﺑﺮﺁﻭﺭﺩﻥ ﻧﻴﺎﺯﻫﺎﻯ‬
‫ﺭﺍ ﺑﺮﺍﻯ ﺯﻧﺎﻥ ﺟ ّﺬﺍﺑﺘﺮ ﻛﻨﻨﺪ ﺗﺎ ﺑﺘﻮﺍﻧﻨﺪ ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﺧﻮﺩ ﺟﻠﺐ ﻛﺮﺩﻩ ﻭ ﻧﮕﻪ ﺷﺎﻥ ﺩﺍﺭﻧﺪ‪.‬‬ ‫ﺯﻣﺎﻧﻬﺎ ﻭ ﻣﻜﺎﻧﻬﺎﻯ ﻣﺨﺘﻠﻒ ﺳﺎﺯﮔﺎﺭ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﻪ ﻋﻘﻴﺪﻩ ﻣﺎ‪ ،‬ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﻣﺎ ﺷﺎﻫﺪ ﺗﻐﻴﻴﺮ ﻋﻤﺪﻩ‬
‫ ﺩﺭﺍﻟﮕﻮﻯ ﺟﺪﻳﺪ‪ ،‬ﻣﻌﻴﺎﺭ‪ ،‬ﺗﺴﺎﻭﻯ‪ ،‬ﺩﻭﺳﺘﻰ ﻭ ﺍﺣﺘﺮﺍﻡ ﺍﺳﺖ‪ .‬ﺯﻭﺟﻴﻦ ﻧﻪ ﺗﻨﻬﺎ ﺍﺯ ﻫﺮ ﻋﻤﻠﻰ ﻛﻪ‬ ‫ﻣﻘﺮﺭﺍﺕ ﻭ ﺭﻭﺍﻝ ﺍﺯﺩﻭﺍﺝ ﻫﺴﺘﻴﻢ ﻭ ﻃﺮﺡ ﺟﺪﻳﺪﻯ ﺍﺯ ﺍﺯﺩﻭﺍﺝ ﺩﺍﺭﺩ ﺟﺎﻧﺸﻴﻦ ﺗﺼ ّﻮﺭﺍﺕ ﻛﻬﻨﻪ‬ ‫ﺍﻯ ﺩﺭ ّ‬
‫ﺩﻳﮕﺮﻯ ﺭﺍ ﺳﺮﻛﻮﺏ ﻣﻰ ﻛﻨﺪ ﺩﻭﺭﻯ ﻣﻰ ﻛﻨﻨﺪ ﺑﻠﻜﻪ ﻫﻤﻪ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﻣﻰ ﺗﻮﺍﻧﻨﺪ ﺍﻧﺠﺎﻡ ﻣﻰ ﺩﻫﻨﺪ‬ ‫ﻣﻰ ﺷﻮﺩ‪.‬‬
‫ﺗﺎ ﺩﻳﮕﺮﻯ ﺭﺍ ﺑﺎﻝ ﻭ ﭘﺮ ﺩﻫﻨﺪ‪ .‬ﺩﺭ ﺍﻟﮕﻮﻯ ﺟﺪﻳﺪ‪ ،‬ﺭﺍﺑﻄﻪ ﺻﺎﻑ‪ ،‬ﺳﺎﻟﻢ ﻭ ﺑﺎ ﺛﺒﺎﺕ ﺍﺳﺖ ـ ﺩﻭ ﺷﺮﻳﻚ‬
‫ﺩﻭﺵ ﺑﻪ ﺩﻭﺵ ﻫﻢ ﺑﻮﺩﻩ ﺑﺎ ﻫﻢ ﺩﺭ ﻳﻚ ﺟﻬﺖ ﭘﺎﺭﻭ ﻣﻰ ﺯﻧﻨﺪ‪.‬‬

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‫ﺧﺎﺹ ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ‪ .‬ﻫﻨﮕﺎﻣﻰ ﻛﻪ ﺟﺪﺍﺋﻰ ﺭﺥ ﻣﻰ ﺩﻫﺪ ﺍﻧﺪﻭﻩ‪ ،‬ﻛﺸﻤﻜﺶ ﻗﻀﺎﺋﻰ ﻭ‬ ‫ﺁﻥ ﻓﺮﺩ ﺑﺴﻴﺎﺭ ّ‬
‫ﺗﻘﺮﻳﺒ ًﺎ ﻫﻤﻪ ﻭﻳﮋﮔﻴﻬﺎﻯ ﻃﻼﻕ ﺣﻀﻮﺭ ﺩﺍﺭﻧﺪ‪.‬‬ ‫ ﻳﻚ ﺍﺻﻞ ﺍﻟﮕﻮﻯ ﺟﺪﻳﺪ‪ ،‬ﻣﻴﻞ ﺭﻭﺷﻦ ﺑﻴﻨﺎﻧﻪ ﺑﻪ ﻣﻨﻔﻌﺖ ﺷﺨﺼﻰ ﺍﺳﺖ‪ .‬ﺑﺮﺍﻯ ﻣﺜﺎﻝ‪ ،‬ﻭﻗﺘﻰ‬
‫ ﻛﻢ ﺭﺿﺎﻳﺘﻰ‪ .‬ﺩﺭ ﺍﻳﻦ ﺯﻧﺪﮔﻴﻬﺎ‪ ،‬ﺍﻓﺮﺍﺩ ﭘﺎﺋﻴﻦ ﺗﺮﻳﻦ ﻧﻤﺮﺍﺕ ﻋﺸﻖ ﻭ ﺭﺿﺎﻳﺖ ﺭﺍ ﻧﺴﺒﺖ ﺑﻪ ﺳﺎﻳﺮ‬ ‫ﺣﺲ ﺧﻮﺑﻰ ﺑﻪ‬ ‫ﻛﻪ ﺣﺎﻣﻰ ﻫﻤﺴﺮﺗﺎﻥ ﻫﺴﺘﻴﺪ‪ ،‬ﻭﻗﺘﻰ ﻛﺎﺭ ﺧﻮﺷﺎﻳﻨﺪﻯ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺑﺎﻋﺚ ﻣﻰ ﺷﻮﻳﺪ ّ‬
‫ﺍﻧﻮﺍﻉ ﺭﻭﺍﺑﻂ ﺩﺍﺭﻧﺪ‪.‬‬ ‫ﺍﻭ ﺩﺳﺖ ﺩﻫﺪ‪ ،‬ﺷﻤﺎ ﺑﻪ ﺳﻮﺩ ﺷﺨﺺ ﺧﻮﺩﺗﺎﻥ ﻛﺎﺭ ﻛﺮﺩﻩ ﺍﻳﺪ ﺯﻳﺮﺍ ﻫﻤﻪ ﺍﻋﻤﺎﻝ ﺧﻮﺏ ﺷﻤﺎ ﻣﻨﺎﻓﻊ ﺩﻭ‬
‫ﭼﻨﺪﺍﻥ ﺍﻳﺠﺎﺩ ﻣﻰ ﻛﻨﻨﺪ ﻛﻪ ﺩﻳﺮ ﻳﺎ ﺯﻭﺩ ﺑﻪ ﺧﻮﺩﺗﺎﻥ ﺑﺮ ﻣﻰ ﮔﺮﺩﺩ‪ .‬ﻫﻤﭽﻨﻴﻦ‪ ،‬ﺁﻧﭽﻪ ﻛﻪ ﺍﻧﺠﺎﻣﺶ ﺍﺯ‬
‫ﻃﺮﻑ ﺷﻤﺎ ﺑﻪ ﻫﻤﺴﺮﺗﺎﻥ ﺁﺳﻴﺐ ﺑﺮﺳﺎﻧﺪ ـ ﺣ ّﺘﻰ ﺍﮔﺮ ﻇﺎﻫﺮﺍً ﻫﺪﻓﻬﺎﻯ ﻓﻮﺭﻯ ﻭ ﻛﻮﺗﺎﻩ ﻣ ّﺪﺕ ﺷﻤﺎ ﺭﺍ‬
‫ﺍﺯﺩﻭﺍﺝ ﺑﻪ ﻋﻨﻮﺍﻥ ﭘﻴﻤﺎﻧﻰ ﺍﺟﺘﻤﺎﻋﻰ‬ ‫ﺗﺄﻣﻴﻦ ﻣﻰ ﻛﻨﺪ ـ ﺩﺭﻧﻬﺎﻳﺖ ﺑﻪ ﺿﺮﺭ ﺧﻮﺩﺗﺎﻥ ﻫﻢ ﻫﺴﺖ‪.‬‬
‫ ﺍﻟﮕﻮﻯ ﺟﺪﻳﺪ ﻧﻪ ﺗﻨﻬﺎ ﺗﺤ ّﻤﻞ ﺗﻔﺎﻭﺗﻬﺎﻯ ﺷﺨﺼﻰ ﺭﺍ ﻻﺯﻡ ﻣﻰ ﺩﺍﻧﺪ ﺑﻠﻜﻪ ﻣﺤﺘﺮﻡ ﺷﻤﺮﺩﻥ ﻭ‬
‫ﺍﺯﺩﻭﺍﺝ ﺗﻨﻬﺎ ﻳﻚ ﻗﺮﺍﺭ ﺑﺮﺍﻯ ﺭﺍﺣﺖ ﺑﻮﺩﻥ ﻧﻴﺴﺖ ـ ﺭﺍﻫﻰ ﺑﺮﺍﻯ ﺩﻭ ﻧﻔﺮ ﻛﻪ ﺍﺯ ﻣﻮﺍﻫﺐ ﻳﻜﺪﻳﮕﺮ‬ ‫ﺣ ّﺘﻰ ﺗﺸﻮﻳﻖ ﺗﻔﺎﻭﺗﻬﺎﻯ ﺑﻴﻦ ﺯﻭﺟﻴﻦ ﺭﺍ ﺧﻮﺍﻫﺎﻥ ﺍﺳﺖ‪ .‬ﺗﻔﺎﻭﺗﻬﺎ‪ ،‬ﻭ ﺣ ّﺘﻰ ﺗﻀﺎ ّﺩﻫﺎ‪ ،‬ﺫﺍﺗ ًﺎ ﺑﺪ ﻳﺎ ّ‬
‫ﻣﺨﺮﺏ‬
‫ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﺎﺷﻨﺪ ﺗﺎ ﺯﻣﺎﻧﻰ ﻛﻪ ﺑﺎﺏ ﻣﻴﻠﺸﺎﻥ ﺍﺳﺖ ﻭ ﺗﺎ ﻣﻮﻗﻌﻰ ﻛﻪ ﭼﻴﺰ ﺑﻬﺘﺮﻯ ﭘﻴﺪﺍ ﻧﺸﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻓﺮﺍﺩ‬ ‫ﻧﻴﺴﺘﻨﺪ‪ .‬ﺁﻧﻬﺎ ﻣﻰ ﺗﻮﺍﻧﻨﺪ ﻣﻨﺒﻌﻰ ﺍﺯ ﻫﻴﺠﺎﻥ ﻭ ﻏﻨﺎ ﺑﺎﺷﻨﺪ‪ .‬ﺍﻟﮕﻮﻯ ﺟﺪﻳﺪ ﺩﺭﺑﺎﺭﻩ ﺗﻮﺍﻓﻖ ﻭ ﺩﺭﻙ ﻣﺘﻘﺎﺑﻞ‬
‫ﺑﺎ ﺍﻳﻦ ﺍﻧﺘﻈﺎﺭ ﺑﺎ ﻫﻢ ﺩﻭﺳﺖ ﻣﻰ ﺷﻮﻧﺪ ﻛﻪ ﺭﺍﺑﻄﻪ ﺍﻯ ﺭﺿﺎﻳﺖ ﺑﺨﺶ ﺑﺮﻗﺮﺍﺭ ﻛﻨﻨﺪ‪ .‬ﺍﻳﻦ ﻓﻘﻂ ﻳﻚ‬ ‫ﺍﺳﺖ‪ ،‬ﺩﺭﺑﺎﺭﻩ ﺁﻣﻮﺧﺘﻦ ﭼﮕﻮﻧﮕﻰ ﺧﻠﻖ ﻭﺣﺪﺕ ﺩﺭ ﻛﺜﺮﺕ‪.‬‬
‫ﺍﻧﺘﻈﺎﺭ‪ ،‬ﻳﻚ ﺍﻣﻴﺪ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﺧﻮﺏ ﺍﺯ ﻛﺎﺭ ﺩﺭﺁﻣﺪ‪ ،‬ﻓﺒﻬﺎ‪ .‬ﺍﮔﺮ ﺑﻬﺘﺮ ﻫﻢ ﺑﺸﻮﺩ‪ ،‬ﺑﺴﻴﺎﺭ ﻋﺎﻟﻰ‪ .‬ﺍﮔﺮ ﺧﻮﺏ‬ ‫ ﺩﺭ ﺑﺎﺯﺍﻧﺪﻳﺸﻰ ﺟﺪﻳﺪ‪ ،‬ﺍﻳﻦ ﻓﻬﻢ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺗﻘﺴﻴﻢ ﻗﺪﺭﺕ‪ ،‬ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﺩﻥ ﻗﺪﺭﺕ ﺍﺳﺖ‬
‫ﺍﺯ ﻛﺎﺭ ﺩﺭ ﻧﻴﺎﻣﺪ‪ ،‬ﻃﺮﻓﻴﻦ ﺭﺍﻩ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺭﻓﺖ ﺑﺪﻭﻥ ﺍﻳﻨﻜﻪ ﺿﺮﺭ ﺑﺰﺭﮔﻰ ﻭﺍﺭﺩ ﺷﺪﻩ ﺑﺎﺷﺪ‪.‬‬ ‫ﻧﻪ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻥ ﺁﻥ‪ .‬ﻭﻗﺘﻰ ﻣﺮﺩﺍﻥ ﻛﻼﻥ ﻗﺪﺭﺕ ﺳ ّﻨﺘﻰ ﺷﺎﻥ ـ ﻗﺪﺭﺕ ﺍﺗّﺨﺎﺫ ﺗﺼﻤﻴﻤﺎﺕ ﻣﻬﻢ ﺩﺭ‬
‫ﻣﻌﻤﻮ ًﻻ ﻫﻴﭽﮕﻮﻧﻪ ﺗﻌ ّﻬﺪ ﻗﺒﻠﻰ ﺍﺯ ﺳﻮﻯ ﻃﺮﻓﻴﻦ ﻣﺒﻨﻰ ﺑﺮ ﺍﻳﻨﻜﻪ ﺩﻭﺳﺘﻰ ﻛﻪ ﺁﻧﻬﺎ ﺍﻣﻴﺪﻭﺍﺭﻧﺪ ﺍﻳﺠﺎﺩ‬ ‫ﻣﺴﺌﻮﻟﻴﺘﻬﺎﻳﺸﺎﻥ ﺭﺍ ﻭﺍﮔﺬﺍﺭ ﻣﻰ‬
‫ّ‬ ‫ﻣﺴﻴﺮ ﺧﺎﺭﺟﻰ ـ ﺭﺍ ﺗﻘﺴﻴﻢ ﻣﻰ ﻛﻨﻨﺪ ﺧﻮﺩ ﺑﻪ ﺧﻮﺩ ﺑﺎ ﺁﻥ ﺑﺨﺸﻰ ﺍﺯ‬
‫ﻛﻨﻨﺪ ﺗﺎ ﺍﺑﺪ ﺩﻭﺍﻡ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‪ ،‬ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪.‬‬ ‫ﻛﻨﻨﺪ‪ .‬ﺯﻧﺎﻥ ﺁﻥ ﻗﺪﺭﺕ ﺭﺍ ﺑﻪ ﺳﻮﺩ ﭘﻴﻮﻧﺪ ﺯﻧﺎﺷﻮﺋﻰ ﺑﻪ ﻛﺎﺭ ﻣﻰ ﮔﻴﺮﻧﺪ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺷﻜﻞ‪ ،‬ﻭﻗﺘﻰ ﺯﻧﺎﻥ‬
‫ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ‪ ،‬ﺩﺭ ﺍﺯﺩﻭﺍﺝ‪ ،‬ﺍﺯ ﺍﺑﺘﺪﺍ ﺍﻳﻦ ﺍﻋﺘﻘﺎﺩ ﺭﺍﺳﺦ ﻭ ﺗﻌ ّﻬﺪ ﺑﺎﻳﺪ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻛﻪ ﺭﺍﺑﻄﻪ‬ ‫ﺑﺨﺸﻰ ﺍﺯ ﺧُ ﺮﺩ ﻗﺪﺭﺗﺸﺎﻥ ـ ﻗﺪﺭﺗﻰ ﻛﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﻣﺴﻴﺮﺩﺍﺧﻠﻰ ﺍﺳﺖ ـ ﺭﺍ ﻭﺍﮔﺬﺍﺭ ﻣﻰ ﻛﻨﻨﺪ‪ ،‬ﺁﻧﻬﺎ ﻧﻴﺰ‬
‫ﻣﻄﻠﻮﺏ ﺍﺳﺖ‪ ،‬ﻛﻪ ﺑﻬﺘﺮ ﻫﻢ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﻫﻤﻴﺸﮕﻰ ﺍﺳﺖ‪ .‬ﻧﮕﺮﺵ ﺍﻣﺘﺤﺎﻥ ﻭ ﺗﺠﺮﺑﻪ ﻫﻴﭻ ﺟﺎﺋﻰ‬ ‫ﻣﺴﺌﻮﻟﻴﺖ ﺧﺎﻧﻪ ﺭﻫﺎ ﻣﻰ ﻛﻨﻨﺪ‪ .‬ﺭﺿﺎﻳﺘﻤﻨﺪﻯ‬ ‫ّ‬ ‫ﺑﻪ ﺷﻮﻫﺮﺍﻧﺸﺎﻥ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺩﻩ ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﺍﺯ ﺩﺍﺷﺘﻦ ﻫﻤﻪ‬
‫ﺩﺭ ﺍﺯﺩﻭﺍﺝ ﻧﺪﺍﺭﺩ‪ .‬ﺯﻳﺮﺍ ﺑﻪ ﺧﻮﺩﻯ ﺧﻮﺩ‪ ،‬ﺗﺼﻤﻴﻢ ﻭ ﺗﻌ ّﻬﺪ ﺑﻪ ﺳﺎﺧﺘﻦ ﺑﻬﺘﺮﻳﻦ ﻭ ﻣﺎﻧﺪﮔﺎﺭﺗﺮﻳﻦ ﺭﺍﺑﻄﻪ‬ ‫ﺍﺯ ﺍﺯﺩﻭﺍﺝ ﺩﺭ ﺑﻴﻦ ﺯﻭﺟﻬﺎﺋﻰ ﻛﻪ ﻗﺪﺭﺕ ﺭﺍ ﺗﻘﺴﻴﻢ ﻣﻰ ﻛﻨﻨﺪ ﺑﺎﻻﺳﺖ‪.‬‬
‫ﻣﻤﻜﻦ ﺭﺍ ﺗﻀﻌﻴﻒ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪ .‬ﺍﺯﺩﻭﺍﺝ ﻧﺒﺎﻳﺪ ﺑﺎ ﺍﻳﻦ ﻓﻜﺮ ﺁﻏﺎﺯ ﺷﻮﺩ ﻛﻪ ﺑﺎ ﻫﻢ ﻫﺴﺘﻴﻢ ﺗﺎ ﻃﻼﻕ‬ ‫ ﺩﺭ ﺍﻟﮕﻮﻯ ﺟﺪﻳﺪ‪ ،‬ﺍﺣﺘﺮﺍﻡ ﻣﺘﻘﺎﺑﻞ ﻭ ﻫﻤﺎﻫﻨﮕﻰ ﻫﺴﺖ ـ ﺍﺭﻛﺎﻥ ﻫﺮ ﺍﺭﺗﺒﺎﻁ ﻣﻮ ّﻓﻘﻰ‪.‬‬
‫ﺟﺪﺍﻳﻤﺎﻥ ﻛﻨﺪ‪.‬‬
‫ﺍﻳﻦ ﺍﺯ ﺟﻤﻠﻪ ﺩﻻﺋﻠﻰ ﺍﺳﺖ ﻛﻪ ﻧﺸﺎﻥ ﻣﻰ ﺩﻫﻨﺪ ﺯﻧﺪﮔﻰ ﻣﺸﺘﺮﻙ ﺑﺪﻭﻥ ﺍﺯﺩﻭﺍﺝ‪ ،‬ﺍﺯﺩﻭﺍﺟﻬﺎﻯ‬
‫ﺍﻣﺘﺤﺎﻧﻰ ﻭ ﺩﻳﮕﺮ ﺍﻧﻮﺍﻉ ﺭﺍﺑﻄﻪ ﻧﺰﺩﻳﻚ ﭘﻴﺶ ﺍﺯ ﺍﺯﺩﻭﺍﺝ ﺍﺯ ﻫﻤﺎﻥ ﺷﺮﻭﻉ‪ ،‬ﻃﺮﺣﻬﺎﻯ ﺧﻮﺑﻰ ﻧﻴﺴﺘﻨﺪ‪ .‬ﺩﺭ‬ ‫ﺯﻧﺪﮔﻰ ﻣﺸﺘﺮﻙ ﺑﺪﻭﻥ ﺍﺯﺩﻭﺍﺝ‬
‫ﺁﻧﻬﺎ ﻋﻨﺼﺮﻯ ﺑﺰﺭگ ﺍﺯ ﺗﺮﺩﻳﺪ‪ ،‬ﻧﮕﺮﺍﻧﻰ ﻭ ﺑﺎﻗﻰ ﮔﺬﺍﺷﺘﻦ ﺩﺭﻳﭽﻪ ﺍﻯ ﺑﺮﺍﻯ ﻓﺮﺍﺭ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺍﺯﺩﻭﺍﺝ‬ ‫ﻧﺎﺗﻮﺍﻧﻰ ﺩﺭ ﺑﺎﺯ ﺍﻧﺪﻳﺸﻰ ﺍﺯﺩﻭﺍﺝ ﻭ ﺟﻮﺍﺑﮕﻮﻯ ﻧﻴﺎﺯﻫﺎﻯ ﺯﻣﺎﻧﻪ ﺳﺎﺧﺘﻨﺶ ﺑﻌﻀﻰ ﺭﺍ ﺑﻪ ﺳﻮﻯ ﺗﺠﺮﺑﻪ‬
‫ﻳﻚ ﺗﻌ ّﻬﺪ ﻛﺎﻣﻞ ﺍﺳﺖ ﻭﺗﻨﻬﺎ ﺑﻪ ﺍﻳﻦ ﺭﻭﺵ ﺍﺳﺖ ﻛﻪ ﻣﻮ ّﻓﻖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﺗﻨﻬﺎ ﺍﻓﻜﺎﺭﻯ ﻛﻪ ﻣﻰ‬ ‫ﻗﺮﺍﺭﻫﺎﻯ ﺩﻳﮕﺮ ﻛﺸﺎﻧﺪﻩ ﺍﺳﺖ‪" .‬ﺯﻧﺪﮔﻰ ﺑﺎ ﻫﻢ ﺑﺪﻭﻥ ﺍﺯﺩﻭﺍﺝ" ﻳﻚ ﻧﻤﻮﻧﻪ ﺍﺯ ﺁﻧﻬﺎ ﺍﺳﺖ‪ .‬ﻣﺴﻴﺮﻯ ﻛﻪ‬
‫ﺗﻮﺍﻧﻨﺪ ﺩﺭ ﺍﺯﺩﻭﺍﺝ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﺍﻳﻦ ﺩﻭﻫﺴﺘﻨﺪ‪ :‬ﻳﺎ ﻣﻮ ّﻓﻖ ﺧﻮﺍﻫﺪ ﺷﺪ ﻭ ﻳﺎ ﻣﻮ ّﻓﻖ ﺧﻮﺍﻫﺪ ﺷﺪ!‬ ‫ﺍﻳﻦ ﭘﺪﻳﺪﻩ ﻃﻰ ﻛﺮﺩﻩ ﺍﺯ ﻣﺎﻳﻪ ﺑﺪﻧﺎﻣﻰ ﺩﺭ ﺩﻫﻪ ﺑﻴﺴﺖ‪ ،‬ﻣﺒﺘﺬﻝ ﺩﺭ ﺩﻫﻪ ﻫﺎﻯ ﺳﻰ ﻭ ﭼﻬﻞ ﺗﺎ ﻋﺎ ّﺩﻯ ﺍﺯ‬
‫ﺍﻳﻦ ﺗﻌ ّﻬﺪ ﻭ ﻧﻴﺰ ﺗﻤﺎﻳﻞ ﺑﻪ ﺍﻧﺠﺎﻡ ﻛﺎﺭ ﻭ ﺗﻼﺵ ﺩﺭ ﻓﻀﺎﺋﻰ ﺍﺯ ﺑﺮﺍﺑﺮﻯ‪ ،‬ﺍﺣﺘﺮﺍﻡ ﻭﻋﺸﻖ ﻳﻚ ﺍﺯﺩﻭﺍﺝ‬ ‫ﺩﻫﻪ ﻫﻔﺘﺎﺩ ﺑﻪ ﺑﻌﺪ ﮔﺬﺭ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻣﺎ ﻧﻈﺮ ﻣﺴﺎﻋﺪﻯ ﻧﺴﺒﺖ ﺑﻪ ﺍﻳﻦ ﻧﻮﻉ ﺯﻧﺪﮔﻰ ﻣﺸﺘﺮﻙ ﻧﺪﺍﺭﻳﻢ‪.‬‬
‫ﺭﺍ ﻣﻮ ّﻓﻖ ﻣﻰ ﺳﺎﺯﻧﺪ‪.‬‬ ‫ﻭ ﻋﺪﻡ ﺗﺄﻳﻴﺪﻣﺎﻥ ﺻﺮﻓ ًﺎ ﺑﺮ ﻣﺒﻨﺎﻯ ﻣﺴﺎﺋﻞ ﺍﺧﻼﻗﻰ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﺯﻳﺮ ﺑﻌﻀﻰ ﺍﺯ ﺩﻻﺋﻠﻰ ﻛﻪ ﻧﺸﺎﻥ ﻣﻰ‬
‫ﺩﻫﻨﺪ ﺍﻳﻦ ﻗﺮﺍﺭ ﻭﻣﺪﺍﺭ ﺍﻳﺪﻩ ﺧﻮﺑﻰ ﻧﻴﺴﺖ ﺁﻭﺭﺩﻩ ﺷﺪﻩ ﺍﻧﺪ‪.‬‬
‫ ﺗﺮﺩﻳﺪ ﻭ ﺑﻰ ﻗﻴﺪﻯ‪ .‬ﺭﻓﺘﻦ ﻭ ﺑﺎ ﻛﺴﻰ ﺯﻧﺪﮔﻰ ﻛﺮﺩﻥ ﺑﺪﻭﻥ ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﺍﻭ ﻧﺸﺎﻥ ﺩﻫﻨﺪﻩ ﺭﻭﺷﻰ ﺑﻰ‬
‫ﻗﻴﺪﺍﻧﻪ ﻭ ﺗﺮﺩﻳﺪ ﺩﺭ ﻗﺒﻮﻝ ﺗﻌ ّﻬﺪﻯ ﺩﺍﺋﻤﻰ ﺑﻪ ﺭﺍﺑﻄﻪ ﻣﻰ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﺑﻪ ﻧﻮﻋﻰ ﺷﺒﻴﻪ ﺍﺳﺖ ﺑﻪ ﺧﺮﻳﺪ ﻳﻚ‬
‫ﻭﺳﻴﻠﻪ ﺑﺎ ﺷﺮﻁ ﺍﻣﺘﺤﺎﻧﺶ ﺩﺭ ﺧﺎﻧﻪ ﻭ ﻓﺎﻗﺪ ﻋﻨﺼﺮ ﺣﻴﺎﺗﻰ ﺧﻮﺍﺳﺘﻦ ﻃﺮﻑ ﻣﻘﺎﺑﻞ ﺑﺮﺍﻯ ﻫﻤﻪ ﻋﻤﺮ‪،‬‬
‫ﺍﻧﺠﺎﻡ ﺻﺤﻴﺢ ﻛﺎﺭ ﻭ ﻫﻤﻴﺸﮕﻰ ﻓﺮﺽ ﻛﺮﺩﻧﺶ ﺍﺳﺖ‪.‬‬
‫ ﺭﺍﺑﻄﻪ ﻣﻮ ّﻗﺖ‪ .‬ﺍﻛﺜﺮ ﺍﻳﻦ ﻗﺮﺍﺭﻫﺎ ﻫﺮﮔﺰ ﺑﻪ ﺍﺯﺩﻭﺍﺝ ﻣﻨﺘﻬﻰ ﻧﻤﻰ ﺷﻮﻧﺪ‪ .‬ﻓﻘﻂ ﻧﻮﺯﺩﻩ ﺩﺭﺻﺪ ﺍﺯ ﻣﺮﺩﺍﻥ‬
‫ﺑﺎ ﺯﻧﺎﻧﻰ ﻛﻪ ﺑﺎ ﺁﻧﻬﺎ ﺯﻧﺪﮔﻰ ﻣﻰ ﻛﻨﻨﺪ ﺍﺯﺩﻭﺍﺝ ﻣﻰ ﻛﻨﻨﺪ‪ .‬ﻛﺴﺎﻧﻰ ﻛﻪ ﻣﻰ ﺧﻮﺍﻫﻨﺪ ﺍﺯﺩﻭﺍﺝ ﻛﻨﻨﺪ ﻧﺒﺎﻳﺪ‬
‫ﻓﻜﺮ ﻛﻨﻨﺪ ﻛﻪ ﺍﺯ ﻃﺮﻳﻖ ﺍﻳﻦ ﻧﻮﻉ ﺯﻧﺪﮔﻰ ﻣﺸﺘﺮﻙ ﻣﻰ ﺗﻮﺍﻧﻨﺪ ﺑﻪ ﺁﻥ ﺑﺮﺳﻨﺪ‪.‬‬
‫ ﻣﻴﺰﺍﻥ ﺑﺎﻻﻯ ﻃﻼﻕ‪ .‬ﺧﻴﻠﻰ ﺍﺯ ﺍﻓﺮﺍﺩ ﻭﺍﺭﺩ ﺍﻳﻦ ﻧﻮﻉ ﺯﻧﺪﮔﻰ ﻣﺸﺘﺮﻙ ﻣﻰ ﺷﻮﻧﺪ ﺗﺎ ﺑﺒﻴﻨﻨﺪ ﻛﻪ‬
‫ﺁﻳﺎ ﻣﻬﺮﺑﺎﻧﻲ ﻭﺍﮔﻴﺮﺩﺍﺭ ﺍﺳﺖ؟‬ ‫ﺁﻳﺎ ﻭﺍﻗﻌ ًﺎ ﻣﻰ ﺧﻮﺍﻫﻨﺪ ﺁﻧﺮﺍ ﻣﺒ ّﺪﻝ ﺑﻪ ﺍﺭﺗﺒﺎﻃﻰ ﺩﺍﺋﻤﻰ ﻛﻨﻨﺪ ﻳﺎ ﻧﻪ‪ .‬ﺗﺎ ﺩﺭ ﻧﺘﻴﺠﻪ‪ ،‬ﻭﻗﺘﻰ ﺍﺯﺩﻭﺍﺝ ﻣﻰ‬
‫ﻛﻨﻨﺪ ﺍﺯﺩﻭﺍﺟﺸﺎﻥ ﺩﻭﺍﻡ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺍﻳﻨﻄﻮﺭﻫﺎ ﻫﻢ ﻧﻴﺴﺖ‪ .‬ﻣﻴﺰﺍﻥ ﻃﻼﻕ ﺩﺭ ﺑﻴﻦ ﺍﻓﺮﺍﺩﻯ ﻛﻪ ﻗﺒﻞ‬
‫ﻣﺤﻘﻘﺎﻥ ﺩﺍﻧﺸﮕﺎﻩ ﻛﺎﻟﻴﻔﺮﻧﻴﺎ ﻣﻌﺘﻘﺪﻧﺪ؛ ﻣﻬﺮﺑﺎﻧﻲ ﺑﺴﻴﺎﺭ ﺳﺮﻳﻊ ﮔﺴﺘﺮﺵ ﭘﻴﺪﺍ ﻣﻲﻛﻨﺪ‪ ،‬ﻓﻘﻂ ﻛﺎﻓﻲ‬ ‫ﺍﺯ ﺍﺯﺩﻭﺍﺝ ﺑﺎ ﻫﻢ ﺯﻧﺪﮔﻰ ﻛﺮﺩﻩ ﺑﻮﺩﻩ ﺍﻧﺪ ‪ 80‬ﺩﺭﺻﺪ ﺑﻴﺸﺘﺮ ﺍﺯ ﺁﻧﻬﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﻫﻢ ﺯﻧﺪﮔﻰ ﻧﻜﺮﺩﻩ‬
‫ﺍﺳﺖ ﺗﻌﺪﺍﺩ ﻛﻤﻲ ﺍﺯ ﻣﺮﺩﻡ ﺍﻳﻦ ﮔﻮﻧﻪ ﺭﻓﺘﺎﺭ ﻛﻨﻨﺪ ﺗﺎ ﺗﻌﺪﺍﺩ ﺯﻳﺎﺩﺗﺮﻱ ﺭﺍ ﺗﺤﺖ ﺗﺎﺛﻴﺮ ﻗﺮﺍﺭ ﺩﻫﻨﺪ‪.‬‬ ‫ﺑﻮﺩﻩ ﺍﻧﺪ‪.‬‬
‫ﻣﻨﻄﻘﻪ ﻋﻠﻮﻡ ﭘﺰﺷﻜﻲ ﺗﻬﺮﺍﻥ‪ ،‬ﺍﻳﻦ ﻣﺤﻘﻘﺎﻥ ﻣﻌﺘﻘﺪﻧﺪ؛ ﺭﻭﺣﻴﻪ ﺑﺨﺸﺶ ﺩﺭ ﺍﻓﺮﺍﺩﻱ ﻛﻪ ﺁﻥ ﺭﺍ‬ ‫ ﺗﻔﺎﻭﺕ ﺩﺭ ﺍﻧﮕﻴﺰﻩ‪ .‬ﻫﺪﻑ ﻣﺮﺩﺍﻥ ﺩﺭ ﺍﻳﻦ ﻧﻮﻉ ﺯﻧﺪﮔﻰ ﻣﺸﺘﺮﻙ ﻣﻌﻤﻮ ًﻻ ﺭﺍﺑﻄﻪ ﺟﻨﺴﻰ ﺍﺳﺖ‪،‬‬
‫ﺗﺠﺮﺑﻪ ﻛﺮﺩﻩﺍﻧﺪ ﺑﺎﻗﻲ ﻣﺎﻧﺪﻩ ﻭ ﭘﺎﻳﺪﺍﺭ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻫﺪﻑ ﺯﻧﺎﻥ ﺗﻌ ّﻬﺪ ﻭ ﺍﺭﺗﺒﺎﻃﻰ ﻋﺎﻃﻔﻰ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺗﻔﺎﻭﺕ ﺍﺳﺎﺳﻰ ﺩﺭ ﺍﻧﮕﻴﺰﻩ ﻭﻳﮋﮔﻰ‬
‫ﺟﻴﻤﺰ ﻓﻼﻭﻟﺮ ﺍﺯ ﺑﺨﺶ ﻋﻠﻮﻡ ﺳﻴﺎﺳﻲ ﻣﺮﻛﺰ ﺳﺎﻧﺪﻳﻜﻮ ﺩﺭ ﭘﮋﻭﻫﺶ ﺳﻼﻣﺖ ﺟﻬﺎﻧﻲ ﻣﻲﮔﻮﻳﺪ‪:‬‬ ‫ﺍﺭﺿﺎﻧﺎﻛﻨﻨﺪﮔﻰ ﺍﻳﻦ ﺯﻧﺪﮔﻴﻬﺎ ﺭﺍ ﺑﻪ ﺣ ّﺪ ﺯﻳﺎﺩﻯ ﺍﻓﺰﺍﻳﺶ ﻣﻰ ﺩﻫﺪ‪ .‬ﺍﻳﻦ ﻧﻮﻉ ﺭﺍﺑﻄﻪ‪ ،‬ﻗﺮﺍﺭﻯ ﺳﻨﺠﻴﺪﻩ‪،‬‬
‫ﺍﮔﺮ ﭼﻪ ﻣﻤﻜﻦ ﺍﺳﺖ ﻭﺍﻗﻌﻴﺖ ﺍﻳﻦ ﺍﻣﺮ ﺑﻴﺸﺘﺮ ﻳﺎ ﻛﻤﺘﺮ ﺍﺯ ﺁﻥ ﭼﻪ ﺩﺭ ﺁﺯﻣﺎﻳﺸﮕﺎﻩ ﺑﻪ ﺁﻥ ﭘﻲ ﺑﺮﺩﻳﻢ‬ ‫ﻣﺘﻌﺎﺩﻝ ﻭ ﺩﺍﺭﺍﻯ ﺍﺭﺿﺎﻛﻨﻨﺪﮔﻰ ﻣﺘﻘﺎﺑﻞ ﻧﻴﺴﺖ‪.‬‬
‫ﺑﺎﺷﺪ ﻭﻟﻲ ﺑﻪ ﻃﻮﺭ ﻛﻠﻲ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺑﺴﻴﺎﺭ ﺟﺎﻟﺐ ﺍﺳﺖ ﻛﻪ ﺑﺪﺍﻧﻴﻢ ﻟﻄﻒ ﻭ ﻣﻬﺮﺑﺎﻧﻲ ﺩﺭ ﺍﻓﺮﺍﺩﻱ‬ ‫ ﺯﻥ ﺁﺯﺍﺭﻯ‪ .‬ﺗﻌﺪﺍﺩﻯ ﺍﺯ ﻣﻄﺎﻟﻌﺎﺕ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺍﻧﺪ ﻛﻪ ﺍﻳﻦ ﻗﺮﺍﺭﻫﺎ ﺍﺯ ﺑﺴﻴﺎﺭﻯ ﺟﻬﺎﺕ ﺑﻴﺸﺘﺮ ﺑﻪ‬
‫ﻛﻪ ﺁﻧﻬﺎ ﺭﺍ ﻧﻤﻲﺷﻨﺎﺳﻴﻢ ﻭ ﺗﺎﻛﻨﻮﻥ ﻧﺪﻳﺪﻩﺍﻳﻢ‪ ،‬ﺍﺷﺎﻋﻪ ﭘﻴﺪﺍ ﻣﻲﻛﻨﺪ‪.‬‬ ‫ﻧﻔﻊ ﻣﺮﺩﺍﻥ ﻫﺴﺘﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺭﻭﺍﺑﻂ ﻣﺮﺩﺍﻥ ﺧﻴﻠﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺯﻧﺎﻥ ﺑﻰ ﺑﻨﺪﻭﺑﺎﺭ ﺑﻮﺩﻩ ﻭ‪ ،‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺜﺎﻝ‪،‬‬
‫ﻣﺤﻘﻘﺎﻥ ﺍﻳﻦ ﺗﺤﻘﻴﻖ ﻫﻨﻮﺯ ﻧﻤﻲﺩﺍﻧﻨﺪ ﻛﻪ ﭼﮕﻮﻧﻪ ﺑﺨﺸﺶ ﻭ ﻣﻬﺮﺑﺎﻧﻲ ﺩﺭ ﺟﺎﻣﻌﻪ ﮔﺴﺘﺮﺵ‬ ‫ﻣﻌﺸﻮﻗﻪ ﻫﺎﻳﺸﺎﻥ ﺭﺍ ﺩﺭ ﻣﻌﺮﺽ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ ﺁﻣﻴﺰﺷﻰ ﻛﻪ ﺧﻮﺩ ﺑﻪ ﺁﻧﻬﺎ ﻣﺒﺘﻼ ﺷﺪﻩ ﺍﻧﺪ‪ ،‬ﻗﺮﺍﺭ ﻣﻰ ﺩﻫﻨﺪ‪.‬‬
‫ﻣﻲﻳﺎﺑﺪ ﻭ ﺻﺪﻫﺎ ﻧﻔﺮ ﺭﺍ ﺗﺤﺖ ﺗﺎﺛﻴﺮ ﻗﺮﺍﺭ ﻣﻲﺩﻫﺪ‪.‬‬ ‫ﻫﻤﭽﻨﻴﻦ‪ ،‬ﺍﺣﺘﻤﺎﻝ ﺍﻳﻨﻜﻪ ﻣﺮﺩﺍﻥ ﺳﻬﻢ ﻣﺴﺎﻭﻯ ﺍﺯ ﻛﺎﺭ ﺧﺎﻧﻪ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﻨﺪ‪ ،‬ﻛﻤﺘﺮ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻦ‬
‫ﺧﻼﺻﻪ ﺍﻳﻦ ﭘﮋﻭﻫﺶ ﺩﺭ ﻣﺠﻠﻪ»‪proceebing of the national academic‬‬ ‫ﮔﺬﺷﺘﻪ‪ ،‬ﺁﻧﻬﺎ ﻣﻌﻤﻮ ًﻻ ﺑﻪ ﺳﺎﺩﮔﻰ ﺑﻪ ﺳﻤﺖ ﻣﻌﺸﻮﻗﻪ ﺩﻳﮕﺮﻯ ﺭﻓﺘﻪ ﻭ ﻧﻴﺰ ﻛﻢ ﻣﻼﺣﻈﻪ ﺗﺮ ﺍﺯ ﺷﻮﻫﺮﻫﺎ‬
‫‪ «of scince‬ﺑﻪ ﭼﺎپ ﺭﺳﻴﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻫﺴﺘﻨﺪ‪ .‬ﺧﺸﻮﻧﺖ ﺑﺎ ﺯﻥ ﻳﻚ ﻭﻳﮋﮔﻰ ﻏﻢ ﺍﻧﮕﻴﺰ ﺍﺯﺩﻭﺍﺟﻰ ﺑﺪ ﺍﺳﺖ‪ ،‬ﺍ ّﻣﺎ ﻣﻴﺰﺍﻥ ﻭﻗﻮﻉ ﻛﺘﻚ ﺧﻮﺭﺩﮔﻰ‬
‫ﺯﻧﺎﻥ ﺩﺭ ﺍﻳﻦ ﺯﻧﺪﮔﻴﻬﺎ ﺣ ّﺘﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺑﻴﻦ ﺯﻥ ﻭ ﺷﻮﻫﺮﻫﺎﺳﺖ‪.‬‬
‫ ﺩﺭﺩ ﺟﺪﺍﺋﻰ‪ .‬ﻣﻄﺎﻟﻌﺎﺕ ﻧﺸﺎﻥ ﻣﻰ ﺩﻫﻨﺪ ﻛﻪ ﺟﺪﺍﺷﺪﻥ ﺩﺭ ﺍﻳﻦ ﺯﻧﺪﮔﻴﻬﺎ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻃﻼﻕ ﺗﻠﺦ‬
‫ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺯﻧﺪﮔﻴﻬﺎ ﻫﻴﭻ ﭼﻴﺰ‪ ،‬ﻭﺍﻗﻌ ًﺎ ﻣﻮ ّﻗﺘﻰ ﻳﺎ ﺑﺎ ﺑﻰ ﻏﻤﻰ ﻧﻴﺴﺖ‪ .‬ﺗﻨﻬﺎ ﻭﻳﮋﮔﻰ ﻛﻪ ﺟﺎﻳﺶ ﺧﺎﻟﻰ‬
‫ﺍﺳﺖ ﻫﻤﺎﻥ ﺍﺳﺖ ﻛﻪ ﺑﺴﻴﺎﺭ ﺿﺮﻭﺭﻳﺴﺖ ﻭ ﺭﻭﺍﺑﻂ ﺭﺍ ﻣﻮ ّﻓﻖ ﻣﻰ ﺳﺎﺯﺩ ـ ﺗﻌ ّﻬﺪ ﺑﻪ ﻋﺸﻖ ﻭﺭﺯﻳﺪﻥ ﺑﻪ‬
‫ﻣﻨﺒﻊ‪:‬‬
‫ﺳﺎﻳﺖ ﺳﻼﻣﺖ ﻧﻴﻮﺯ‬ ‫‪w‬‬

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 ‫ﭘﺎﺑﺮﻫﻨﻪ ﺍﻯ ﺩﺭ ﺩﺭﺑﺎﺭ ﺷﺎﻩ ﻋﺒﺎﺱ‬
‫ﺍﺛﺮﻯ ﺍﺯ‪Elgin Groseclose :‬‬
‫ﻣﺘﺮﺟﻢ‪ :‬ﻏﻼﻣﺮﺿﺎ ﻛﺮﻳﻤﻴﺎﻥ‬

‫ﺭﺍ ﺑﻪ ﺁﻧﺠﺎ ﺑﺮﺳﺎﻧﺪ‪.‬‬ ‫ﻗﺴﻤﺖ ﺑﻴﺴﺖ ﻭ ﺩﻭﻡ‬

‫ﻣﺎﻩ ﻛﻤﺮﻧﮕﻰ ﺍﺯ ﺑﺎﻻﻯ ﺩﺭﺧﺘﺎﻥ ﺩﺭ ﺣﺎﻝ ﭘﺎﻳﻴﻦ ﺭﻓﺘﻦ ﺑﻮﺩ ﻭ ﮔﻨﺒﺪﻫﺎ ﻭ ﮔﻠﺪﺳﺘﻪ ﻫﺎ ﻣﻴﺎﻥ ﻣﻪ ﻟﻄﻴﻒ‬
‫ﺻﺒﺤﮕﺎﻫﻰ ﻛﻪ ﺩﺭ ﺧﻴﺎﺑﺎﻥ ﻫﺎ ﺷﻨﺎﻭﺭ ﺑﻮﺩ ﭼﻨﺪﺍﻥ ﻣﺸﺨﺺ ﻧﺒﻮﺩﻧﺪ‪.‬‬
‫ﺭﺍﻫﺐ ﮔﺮﭼﻪ ﺳﺮ ﺩﺭ ﺑﺰﺭگ ﻛﺎﺭﻭﺍﻧﺴﺮﺍ ﺭﺍ ﻧﻤﻰ ﺩﻳﺪ ﻭﻟﻰ ﻣﻰ ﺩﺍﻧﺴﺖ ﺩﺍﺭﺩ ﻧﺰﺩﻳﻚ ﻣﻰ ﺷﻮﺩ ﭼﻮﻥ‬ ‫ﺭﺍﻫﺐ ﭘﺮﺳﻴﺪ‪ :‬ﻛﺠﺎ ﺧﻮﺍﻫﻴﺪ ﺭﻓﺖ؟‬
‫ﻣﺨﻠﻮﻃﻰ ﺍﺯ ﺑﻮﻯ ﺍﺩﻭﻳﻪ ﺟﺎﺕ ﻭ ﭘﺸﮕﻞ ﺣﻴﻮﺍﻧﺎﺕ ﺗﻮﺃﻡ ﺑﺎ ﺳﺮﻭﺻﺪﺍﻯ ﺯﻳﺎﺩ ﻣﺮﺩﻡ ﻭ ﺯﻧﮕﻮﻟﻪ ﻫﺎ‪ ،‬ﻫﻤﻪ‬ ‫ﻋﺒﺪﺍﻟﻪ ﻣﺴﻴﺢ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﻛﻪ ﻛﻠﻤﺎﺗﺶ ﺭﺍ ﺑﻪ ﺁﺭﺍﻣﻰ ﺳﺒﻚ ﻭ ﺳﻨﮕﻴﻦ ﻣﻰ ﻛﺮﺩ ﮔﻔﺖ‪ :‬ﻫﻴﭻ ﻧﻘﻄﻪ‬
‫ﺣﺎﻛﻰ ﺍﺯ ﻧﺰﺩﻳﻚ ﺷﺪﻥ ﺑﻪ ﻛﺎﺭﻭﺍﻧﺴﺮﺍ ﺑﻮﺩ‪.‬‬ ‫ﺍﻣﻨﻰ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﺮﺍﻯ ﻣﻦ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ .‬ﻋﻤﺪﺍ ﺳﻌﻰ ﻣﻰ ﻛﺮﺩ ﺍﺯ ﻫﺮ ﮔﻮﻧﻪ ﺍﺳﺘﻨﺒﺎﻃﻰ ﻛﻪ ﺣﺎﻛﻰ ﺍﺯ‬
‫ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﺭﺍﻫﺐ ﺑﻪ ﺩﺭﺏ ﻛﺎﺭﻭﺍﻧﺴﺮﺍ ﻧﺰﺩﻳﻚ ﻣﻰ ﺷﺪ ﻫﻴﻜﻞ ﺑﺰﺭگ ﻟﺒﺎﺩﻩ ﭘﻮﺷﻰ ﺍﺯ ﻣﻴﺎﻥ ﺳﺎﻳﻪ‬ ‫ﻛﻮﭼﻜﺘﺮﻳﻦ ﻧﮕﺮﺍﻧﻰ ﺍﺯ ﻃﺮﻑ ﺍﻭ ﺑﺎﺷﺪ ﺧﻮﺩﺩﺍﺭﻯ ﻛﻨﺪ‪ .‬ﺁﻧﮕﺎﻩ ﮔﻔﺖ‪:‬‬
‫ﻫﺎ ﻗﺪﻡ ﺟﻠﻮ ﮔﺬﺍﺭﺩﻩ ﻭ ﮔﻔﺖ‪:‬‬ ‫ﻣﻦ ﺑﻪ ﺟﺰﻳﺮﻩ ﻫﺮﻣﺰ ﻳﺎ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺧﻮﺍﻫﻢ ﺭﻓﺖ ﺗﺎ ﺷﺎﻳﺪ ﭘﻴﺶ ﺗﺠﺎﺭﻯ ﻛﻪ ﺑﺎ ﺍﻳﺮﺍﻥ ﺗﺠﺎﺭﺕ‬
‫‪ -‬ﻋﺎﻟﻴﺠﻨﺎﺏ!‬ ‫ﻣﻴﻜﻨﻨﺪ ﻛﺎﺭﻯ ﭘﻴﺪﺍ ﻛﻨﻢ‪.‬‬
‫‪ -‬ﻋﻠﻰ ﺍﺻﻐﺮ!‬ ‫ﺭﺍﻫﺐ ﺳﺮﻯ ﺑﻪ ﻋﻼﻣﺖ ﺗﺄﻳﻴﺪ ﺗﻜﺎﻥ ﺩﺍﺩ‪ ،‬ﭼﻮﻥ ﺩﺭ ﻧﻈﺮ ﺍﻭ ﺗﻨﻬﺎ ﺭﺍﻩ ﻋﺎﻗﻼﻧﻪ ﻫﻤﻴﻦ ﺑﻮﺩ‪ .‬ﻟﺬﺍ ﮔﻔﺖ‪:‬‬
‫ﺍﺭﺑﺎﺏ ﺭﺍﻫﺐ ﺭﺍ ﺑﻪ ﮔﻮﺷﻪ ﺍﻯ ﺗﺎﺭﻳﻚ ﺗﺮ ﻭ ﺧﻠﻮﺕ ﺗﺮ ﻛﺸﻴﺪﻩ ﻭ ﮔﻔﺖ‪:‬‬ ‫ﻣﻦ ﺗﺼﻤﻴﻢ ﺷﻤﺎ ﺭﺍ ﺗﺄﻳﻴﺪ ﻣﻰ ﻛﻨﻢ ﻭ ﻧﺎﻣﻪ ﺍﻯ ﻫﻢ ﺑﻪ ﭘﺪﺭ ﺭﻭﺣﺎﻧﻰ ﻭﻳﻨﺴﻨﺖ ﻛﻪ ﺩﺭ ﺻﻮﻣﻌﻪ ﻣﺎ‬
‫ﺯﻳﺎﺩ ﺑﻠﻨﺪ ﺻﺤﺒﺖ ﻧﻜﻨﻴﺪ‪ .‬ﻣﺪﺗﻰ ﺍﺳﺖ ﻣﻨﺘﻈﺮ ﺷﻤﺎ ﺑﻮﺩﻡ‪ ،‬ﺟﺎﻥ ﺷﻤﺎ ﺩﺭ ﺧﻄﺮ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﻫﺮﻣﺰ ﺍﻗﺎﻣﺖ ﺩﺍﺭﺩ ﺑﺮﺍﻯ ﺷﻤﺎ ﺧﻮﺍﻫﻢ ﻧﻮﺷﺖ‪ .‬ﺭﺍﻫﺐ ﺑﻪ ﻃﺮﻑ ﻣﻴﺰ ﺧﻮﺩ ﺭﻓﺖ ﻭ ﻗﻠﻢ ﻭ ﺩﻭﺍﺕ ﺭﺍ‬
‫ﻣﻐﺰ ﺭﺍﻫﺐ ﺑﻼﻓﺎﺻﻠﻪ ﻭﺿﻌﻴﺖ ﺭﺍ ﺗﺸﺨﻴﺺ ﺩﺍﺩ ﭼﻮﻥ ﻋﻠﻰ ﺍﺻﻐﺮ ﺁﺷﻜﺎﺭﺍ ﻧﮕﺮﺍﻥ ﺑﻮﺩ‪ ،‬ﻭﻟﻰ ﻭﺍﻗﻌﻪ‬ ‫ﺑﺮﺩﺍﺷﺘﻪ ﻭ ﺷﺮﻭﻉ ﺑﻪ ﻧﻮﺷﺘﻦ ﻛﺮﺩ‪ ،‬ﻭﻟﻰ ﻗﻠﺒﺎ ﻧﺎﺭﺍﺣﺖ ﺑﻮﺩ‪ .‬ﺍﻭ ﺩﺭ ﻓﻜﺮ ﺟﺪﺍﻳﻰ ﺑﻴﻦ ﺑﺮﺍﺩﺭﺍﻥ ﻣﺴﻴﺤﻰ‬
‫ﺍﻯ ﺑﻪ ﺧﺎﻃﺮﺵ ﻧﻤﻰ ﺁﻣﺪ ﻛﻪ ﺗﺎﺯﮔﻰ ﻫﺎ ﻣﻮﺟﺐ ﺗﺤﺮﻳﻚ ﺍﻓﺮﺍﺩ ﻣﺘﻌﺼﺐ ﺑﺮ ﻋﻠﻴﻪ ﻛﺎﺭﻣﻠﻴﺖ ﻫﺎ ﺷﺪﻩ‬ ‫ﺧﻮﺩ ﺩﺭ ﺍﺻﻔﻬﺎﻥ ﺑﻮﺩ‪ .‬ﻋﺒﺪﺍﻟﻪ ﻣﺴﻴﺢ ﻭ ﻫﻤﺴﺮﺵ ﻋﻈﻴﻤﺎ ﻭ ﭘﺴﺮﺵ ﺳﻬﺮﺍﺏ ﻣﻌﺮﻑ ﻧﻴﻤﻰ ﺍﺯ‬
‫ﺑﺎﺷﺪ‪ .‬ﻟﺬﺍ ﭘﺮﺳﻴﺪ‪:‬‬ ‫ﺍﺷﺨﺎﺻﻰ ﺑﻮﺩﻧﺪ ﻛﻪ ﺑﻪ ﺍﻳﻦ ﺩﻳﻦ ﮔﺮﻭﻳﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻟﺬﺍ ﻫﺮ ﻗﺪﺭ ﺍﺣﺴﺎﺱ ﻣﺤﺒﺖ ﺩﺭ ﺩﻝ ﺧﻮﺩ ﻧﺴﺒﺖ‬
‫‪ -‬ﻳﻌﻨﻰ ﺍﻳﻦ ﺧﻄﺮ ﺑﻴﺶ ﺍﺯ ﺣﺪ ﻣﻌﻤﻮﻝ ﺍﺳﺖ؟‬ ‫ﺑﻪ ﺁﻧﻬﺎ ﺩﺍﺷﺖ ﺑﺮ ﺭﻭﻯ ﻛﺎﻏﺬ ﺁﻭﺭﺩ‪ .‬ﭘﻴﺶ ﺍﺯ ﺍﺗﻤﺎﻡ‪ ،‬ﺑﺮﺍﻯ ﺧﻮﺍﻧﺪﻥ ﺁﻧﺮﺍ ﺑﻪ ﺩﺳﺖ ﻋﺒﺪﺍﻟﻪ ﻣﺴﻴﺢ ﺩﺍﺩ‪،‬‬
‫ﺍﺭﺑﺎﺏ ﻛﻪ ﺑﻪ ﺳﺨﺘﻰ ﻣﻰ ﺗﻮﺍﻧﺴﺖ ﺻﺤﺒﺖ ﻛﻨﺪ ﻧﻔﺴﻰ ﻛﺸﻴﺪ ﻭ ﮔﻔﺖ‪ :‬ﺑﻠﻪ ﺍﺧﺒﺎﺭﻯ ﺍﺯ ﮔﺎﻣﺒﺮﻭﻥ‬ ‫ﻧﺎﻣﻪ ﺭﺍ ﻣﻬﺮ ﻛﺮﺩ ﻭ ﺑﻪ ﻣﺮﺩ ﺑﺮﮔﺮﺩﺍﻧﺪ‪ ،‬ﺍﻭ ﻫﻢ ﺑﺪﻗﺖ ﺁﻧﺮﺍ ﺗﺎ ﻛﺮﺩ ﻭ ﺩﺍﺧﻞ ﻋﻤﺎﻣﻪ ﺍﺵ ﺟﺎﻯ ﺩﺍﺩ‪ .‬ﺭﺍﻫﺐ‬
‫ﺭﺳﻴﺪﻩ‪ .‬ﺍﺧﺒﺎﺭ ﻭﺣﺸﺘﻨﺎﻛﻰ ﻛﻪ ﻳﻚ ﺳﺎﻋﺖ ﻗﺒﻞ ﺑﻮﺳﻴﻠﻪ ﺩﻭﺳﺘﻰ ﻛﻪ ﻫﻤﺮﺍﻩ ﭘﻴﻚ ﻗﺎﺻﺪ ﺑﻮﺩ ﺭﺳﻴﺪﻩ‬ ‫ﻣﺮﺩ ﺭﺍ ﺗﺎ ﺩﺭﺏ ﺧﺎﻧﻪ ﻣﺸﺎﻳﻌﺖ ﻭ ﺑﺮﺍﻯ ﺍﻭ ﺩﻋﺎ ﻛﺮﺩ‪ .‬ﻫﺮ ﺩﻭ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺩﺭ ﺁﻏﻮﺵ ﮔﺮﻓﺘﻨﺪ‪ ،‬ﺁﻧﮕﺎﻩ‬
‫ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺧﺒﺮ ﺗﺎ ﻗﺒﻞ ﺍﺯ ﻇﻬﺮ ﺩﺭ ﺗﻤﺎﻡ ﺷﻬﺮ ﭘﺨﺶ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬ ‫ﻋﺒﺪﺍﻟﻪ ﻣﺴﻴﺢ ﺑﺎ ﺍﺣﺘﻴﺎﻁ ﺩﺭﺏ ﺭﺍ ﺑﺎﺯ ﻛﺮﺩ ﻭ ﻧﮕﺎﻫﻰ ﺑﻪ ﺑﻴﺮﻭﻥ ﺍﻧﺪﺍﺧﺖ ﻭﻟﻰ ﺑﻼﻓﺎﺻﻠﻪ ﺁﻧﺮﺍ ﺑﺴﺖ ﻭ‬
‫ﻋﻠﻰ ﺍﺻﻐﺮ ﺑﺎﺯﻭﺍﻥ ﺭﺍﻫﺐ ﺭﺍ ﮔﺮﻓﺘﻪ ﻭ ﺩﺭ ﭼﻬﺮﻩ ﺍﻭ ﺧﻴﺮﻩ ﺷﺪ‪ ،‬ﺑﻪ ﻃﻮﺭﻳﻜﻪ ﺭﺍﻫﺐ ﺑﻮﻯ ﺷﻴﺮﻳﻦ‬ ‫ﺑﺎ ﻫﻤﺎﻥ ﻭﻗﺎﺭ ﻭ ﻣﺘﺎﻧﺖ ﻫﻤﻴﺸﮕﻰ ﺍﺯ ﺭﺍﻫﺐ ﭘﺮﺳﻴﺪ‪ :‬ﺍﻳﻨﺠﺎ ﺩﺭﺏ ﺩﻳﮕﺮﻯ ﻧﺪﺍﺭﺩ؟ ﮔﻮﻳﺎ ﻳﻚ ﻧﻔﺮ ﺩﺭ‬
‫ﻭﻟﻰ ﺗﻬﻮﻉ ﺁﻭﺭ ﺗﺮﻳﺎﻙ ﺭﺍ ﺍﺯ ﺩﻫﺎﻥ ﺍﻭ ﺍﺳﺘﺸﻤﺎﻡ ﻛﺮﺩ ﻭ ﺑﻪ ﺧﺎﻃﺮﺵ ﺭﺳﻴﺪ ﻛﻪ ﺍﻛﻨﻮﻥ ﻣﺘﺄﺛﺮ ﺍﺯ ﺗﺮﻳﺎﻙ‬ ‫ﻛﻮﭼﻪ ﺑﻪ ﺍﻧﺘﻈﺎﺭ ﻣﻦ ﺍﻳﺴﺘﺎﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺻﺤﺒﺖ ﻣﻰ ﻛﻨﺪ‪ .‬ﺳﭙﺲ ﻋﻠﻰ ﺍﺻﻐﺮ ﺑﺎ ﺻﺪﺍﻯ ﺁﻫﺴﺘﻪ ﻭﻟﻰ ﻣﺤﻜﻤﻰ ﺩﺭ ﮔﻮﺵ ﺭﺍﻫﺐ ﮔﻔﺖ‪ :‬ﺗﺎ‬ ‫ﺭﺍﻫﺐ ﺑﺎ ﺧﻮﺩ ﮔﻔﺖ‪ :‬ﺍﻣﻴﺪﻭﺍﺭﻡ ﻣﻦ ﻫﻢ ﺑﺘﻮﺍﻧﻢ ﺩﺭ ﺧﻄﺮ ﭼﻨﻴﻦ ﺧﻮﻧﺴﺮﺩﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻢ‪ .‬ﺁﻧﮕﺎﻩ ﺑﻠﻨﺪ‬
‫ﻓﺮﺻﺖ ﺩﺍﺭﻳﺪ ﺑﺎﻳﺪ ﺍﻳﻨﺠﺎ ﺭﺍ ﺗﺮﻙ ﻛﻨﻴﺪ!‬ ‫ﮔﻔﺖ‪ :‬ﭼﻘﺪﺭ ﻧﺎﺩﺍﻧﻢ! ﺑﺎﻳﺪ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺭﺍ ﺣﺪﺱ ﻣﻰ ﺯﺩﻡ‪ .‬ﺍﺯ ﺍﻳﻦ ﻃﺮﻑ ﺑﻴﺎﻳﻴﺪ‪.‬‬
‫‪ -‬ﺧﺒﺮﻯ ﻛﻪ ﺍﺯ ﮔﺎﻣﺒﺮﻭﻥ ﺭﺳﻴﺪﻩ ﭼﻴﺴﺖ؟‬ ‫ﺳﭙﺲ ﻣﺮﺩ ﺭﺍ ﺑﻪ ﺑﺎﻍ ﺭﺍﻫﻨﻤﺎﻳﻰ ﻛﺮﺩ ﺗﺎ ﺍﻳﻨﻜﻪ ﺑﻪ ﺭﺍﻩ ﺁﺑﻰ ﺭﺳﻴﺪﻧﺪ ﻛﻪ ﺁﺏ ﺑﺎﻍ ﺭﺍ ﺗﺄﻣﻴﻦ ﻣﻰ ﻛﺮﺩ‪.‬‬
‫‪ -‬ﺷﻤﺎ ﺩﻭﺳﺘﻰ ﺑﻨﺎﻡ ﻋﺒﺪﺍﻟﻪ ﻣﺴﻴﺢ ﺩﺍﺭﻳﺪ؟‬ ‫ﺭﺍﻫﺐ ﺗﻮﺿﻴﺢ ﺩﺍﺩ‪ :‬ﺍﻳﻦ ﻧﻬﺮ ﺍﺯ ﺯﻳﺮ ﺩﻳﻮﺍﺭ ﺑﺎﻍ ﺑﻪ ﺯﻣﻴﻦ ﻫﺎﻯ ﻫﺰﺍﺭ ﺟﺮﻳﺐ ﻣﻰ ﺭﻭﺩ ﻭ ﺧﻮﺷﺒﺨﺘﺎﻧﻪ‬
‫‪ -‬ﺑﻠﻪ ﻭ ﺑﻴﺶ ﺍﺯ ﻳﻚ ﺩﻭﺳﺖ ﺑﺮﺍﻯ ﻣﻦ ﺍﺭﺯﺵ ﺩﺍﺭﺩ‪ .‬ﺍﻭ ﻳﻚ ﺑﺮﺍﺩﺭ ﻣﺴﻴﺤﻰ ﺍﺳﺖ‪.‬‬ ‫ﭼﻨﺪ ﺭﻭﺯ ﻗﺒﻞ ﺑﺮﺍﻯ ﭘﺎﻙ ﻛﺮﺩﻥ ﺭﺍﻩ ﺁﺏ ﻣﺴﻴﺮ ﺁﻧﺮﺍ ﺑﺮﮔﺮﺩﺍﻧﺪﻩ ﺍﻧﺪ ﻭ ﺷﻤﺎ ﻣﻰ ﺗﻮﺍﻧﻴﺪ ﺑﺪﻭﻥ ﺍﺷﻜﺎﻝ‬
‫ﻋﻠﻰ ﺍﺻﻐﺮ ﮔﻔﺖ‪ :‬ﺑﻠﻪ ﺍﻳﻦ ﻫﻤﺎﻥ ﺍﺳﺖ‪ .‬ﺍﻭ ﺭﺍ ﺩﺭ ﺣﺎﻝ ﻋﺒﻮﺭ ﺍﺯ ﻣﺮﺯ ﮔﺮﻓﺘﻪ ﻭ ﻛﺸﺘﻪ ﺍﻧﺪ‪.‬‬ ‫ﺍﺯ ﺁﻥ ﺭﺩ ﺷﻮﻳﺪ ﻭ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺑﻪ ﺑﺎﻏﺎﺕ ﺷﺎﻫﻰ ﺭﺳﻴﺪﻳﺪ ﺣﺘﻤﺎ ﺑﺪﻭﻥ ﺩﻳﺪﻩ ﺷﺪﻥ ﺍﺯ ﺁﻥ ﻣﺤﻞ ﻋﺒﻮﺭ‬
‫"ﺧﺪﺍ ﻧﻜﻨﺪ"‪ .‬ﺭﺍﻫﺐ ﻛﻪ ﺍﺯ ﺷﻨﻴﺪﻥ ﺍﻳﻦ ﺧﺒﺮ ﺗﻜﺎﻥ ﺧﻮﺭﺩﻩ ﺑﻮﺩ ﺯﺍﻧﻮﻳﺶ ﻟﺮﺯﻳﺪ ﻭ ﺑﺮﺍﻯ ﻧﺸﺴﺘﻦ‬ ‫ﺧﻮﺍﻫﻴﺪ ﻛﺮﺩ‪.‬‬
‫ﺩﺳﺘﺶ ﺭﺍ ﺑﻪ ﺩﻳﻮﺍﺭ ﮔﺮﻓﺖ ﻭ ﺑﻪ ﻳﺎﺩ ﺧﺎﻧﻮﺍﺩﻩ ﻋﺒﺪﺍﻟﻪ ﻣﺴﻴﺢ ﺍﻓﺘﺎﺩ ﻛﻪ ﺍﻳﻨﻘﺪﺭ ﺩﻭﺭ ﺑﻮﺩﻧﺪ ﻭ ﺩﺭ ﺣﺎﻟﻰ‬ ‫ﺭﺍﻫﺐ ﺧﻮﺩﺵ ﺍﺯ ﺟﻠﻮ ﻣﻰ ﺭﻓﺖ ﺳﭙﺲ ﺑﻪ ﺯﻳﺮ ﺩﻳﻮﺍﺭ ﺧﺰﻳﺪﻩ ﻭ ﺭﺍﻩ ﺭﺍ ﻧﺸﺎﻥ ﺩﺍﺩ‪ .‬ﺑﺎﺭ ﺩﻳﮕﺮ ﺩﺭ‬
‫ﻛﻪ ﺍﺯ ﺷﻨﻴﺪﻥ ﺟﻮﺍﺏ ﻋﻠﻰ ﺍﺻﻐﺮ ﺑﻴﻢ ﺩﺍﺷﺖ ﭘﺮﺳﻴﺪ‪:‬‬ ‫ﺳﻜﻮﺕ ﻛﺎﻣﻞ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﺩﺭ ﺁﻏﻮﺵ ﮔﺮﻓﺘﻨﺪ ﻭ ﻋﺒﺪﺍﻟﻪ ﻣﺴﻴﺢ ﻟﺤﻈﻪ ﺍﻯ ﺑﻌﺪ ﺩﺭ ﺗﺎﺭﻳﻜﻰ ﺷﺐ ﺍﺯ‬
‫‪ -‬ﺑﻪ ﺳﺮ ﺧﺎﻧﻮﺍﺩﻩ ﺍﻭ ﭼﻪ ﺁﻣﺪﻩ ﺍﺳﺖ؟‬ ‫ﻧﻈﺮ ﻧﺎﭘﺪﻳﺪ ﺷﺪ‪.‬‬
‫ﺁﻧﻬﺎ ﺭﺍ ﻫﻢ ﺗﻤﺎﻣﺎ ﺩﺳﺘﮕﻴﺮ ﻭ ﺍﻋﺪﺍﻡ ﻛﺮﺩﻩ ﺍﻧﺪ‪ .‬ﻋﺒﺪﺍﻟﻪ ﻭ ﭘﺴﺮﺵ ﺭﺍ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﺩﻭﺧﺘﻨﺪ ﻭ ﻫﻤﺴﺮﺵ‬ ‫ﻭﻟﻰ ﺭﺍﻫﺐ ﻣﺪﺕ ﺯﻳﺎﺩﻯ ﺩﺭ ﻫﻤﺎﻥ ﻧﻘﻄﻪ ﺍﻳﺴﺘﺎﺩ ﻭ ﺑﻪ ﻋﻈﻤﺖ ﺁﺳﻤﺎﻥ ﻭ ﺳﺘﺎﺭﮔﺎﻥ ﺧﻴﺮﻩ ﺷﺪ ﻭ ﺍﺯ‬
‫ﺭﺍ ﮔﺮﺩﻥ ﺯﺩﻧﺪ‪ .‬ﺻﺒﺮ ﻭ ﻃﺎﻗﺖ ﻋﻠﻰ ﺍﺻﻐﺮ ﺗﻤﺘﻢ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺧﻢ ﺷﺪ ﺗﺎ ﺩﺭ ﺑﻠﻨﺪ ﺷﺪﻥ ﺭﺍﻫﺐ ﺍﺯ ﺯﻣﻴﻦ‬ ‫ﺣﻜﻤﺖ ﺍﺳﺮﺍﺭﺁﻣﻴﺰ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﻋﺠﺐ ﻣﺎﻧﺪ ﻛﻪ ﭼﮕﻮﻧﻪ ﻣﺪﺕ ﻫﺎ ﻗﺒﻞ ﺧﺪﺍﻭﻧﺪ ﺭﺍﻫﺐ ﻭﻳﻨﺴﻨﺖ ﺭﺍ ﺑﻪ‬
‫ﻛﻤﻚ ﻛﻨﺪ‪ ،‬ﻭﻗﺘﻰ ﺩﺳﺖ ﺑﻪ ﺷﺎﻧﻪ ﻫﺎﻯ ﺭﺍﻫﺐ ﺑﺮﺩ ﻟﺮﺯﻳﺪﻥ ﺍﻭ ﺭﺍ ﺁﺷﻜﺎﺭﺍ ﺣﺲ ﻛﺮﺩ ﻭ ﮔﻔﺖ‪:‬‬ ‫ﻫﺮﻣﺰ ﻓﺮﺳﺘﺎﺩ ﺗﺎ ﭘﻨﺎﻫﮕﺎﻫﻰ ﺑﺴﺎﺯﺩ ﺑﺮﺍﻯ ﺍﻣﺮﻭﺯ ﻛﻪ ﻳﻚ ﺑﺮﺍﺩﺭ ﺩﻳﻨﻰ ﺩﻳﮕﺮ ﺍﺣﺘﻴﺎﺝ ﺩﺍﺭﺩ‪.‬‬
‫‪ -‬ﺷﻤﺎ ﻭﻗﺖ ﮔﺮﻳﻪ ﻛﺮﺩﻥ ﻧﺪﺍﺭﻳﺪ ﻭ ﺑﺎﻳﺪ ﻓﻮﺭﺍ ﺣﺮﻛﺖ ﻛﻨﻴﺪ!‬ ‫ﭘﻨﺠﺸﻨﺒﻪ ﺑﻮﺩ ﻭ ﻣﻬﻰ ﻛﻪ ﮔﺎﻫﮕﺎﻫﻰ ﺩﺭ ﺍﻳﺎﻡ ﺯﻣﺴﺘﺎﻥ ﺑﺮﻓﺮﺍﺯ ﺭﻭﺩﺧﺎﻧﻪ ﭘﺪﻳﺪﺍﺭ ﻣﻰ ﺷﺪ ﺭﻓﺘﻪ ﺭﻓﺘﻪ‬
‫ﺭﺍﻫﺐ ﭘﺮﺳﻴﺪ‪ :‬ﻛﺪﺍﻡ ﺩﺳﺘﻪ ﺍﺯ ﻣﺘﻌﺼﺒﻴﻦ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﻛﺮﺩﻩ ﺍﻧﺪ؟‬ ‫ﺧﻴﺎﺑﺎﻥ ﻫﺎ ﺭﺍ ﻫﻢ ﻓﺮﺍ ﮔﺮﻓﺖ‪ .‬ﺭﺍﻫﺐ ﺧﻮﺍﻥ ﺍﺯ ﻣﻨﺰﻝ ﺧﺎﺭﺝ ﻭ ﺑﻪ ﻃﺮﻑ ﻛﺎﺭﻭﺍﻧﺴﺮﺍﻯ ﺷﺎﻩ ﺍﺳﻤﻌﻴﻞ‬
‫ﺍﺭﺑﺎﺏ ﻛﻪ ﻭﺍﻗﻌﺎ ﺻﺒﺮﺵ ﺗﻤﺎﻡ ﺷﺪﻩ ﺑﻮﺩ ﺑﺎ ﺗﻌﺠﺐ ﮔﻔﺖ‪ :‬ﺩﺳﺘﻪ ﻋﺰﻳﺰ ﺩﺭﻭﻳﺶ! ﻣﮕﺮ ﻧﻤﻰ ﻓﻬﻤﻰ؟‬ ‫ﺭﻭﺍﻧﻪ ﺷﺪ‪.‬‬
‫ﺍﻳﻦ ﻛﺎﺭ ﺑﺪﺳﺖ ﺷﺎﻩ ﺍﻧﺠﺎﻡ ﺷﺪﻩ ﻭ ﻣﻌﻨﺎﻳﺶ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻋﺒﺎﺱ ﺩﻭ ﻣﺮﺗﺒﻪ ﺩﻳﻮﺍﻧﻪ ﺷﺪﻩ ﻭ ﺣﺎﻻ‬ ‫ﺭﺍﻫﺐ ﺍﺯ ﻛﺎﺭﻭﺍﻧﺴﺮﺍﻯ ﺷﺎﻩ ﺍﺳﻤﻌﻴﻞ ﺧﺎﻃﺮﺍﺕ ﺧﻮﺷﻰ ﺩﺍﺷﺖ ﻛﻪ ﻣﻮﺟﺐ ﻋﻼﻗﻪ ﺍﻭ ﻧﺴﺒﺖ ﺑﻪ ﺍﻳﻦ‬
‫ﺩﻳﮕﺮ ﺟﺎﻥ ﺷﻤﺎ ﺩﺭ ﺧﻄﺮ ﺍﺳﺖ‪ .‬ﺷﻤﺎ ﺑﺎﻳﺪ ﻓﻮﺭﺍ ﻓﺮﺍﺭ ﻛﻨﻴﺪ!‬ ‫ﻣﺤﻞ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﻃﻰ ﺳﺎﻝ ﻫﺎﻳﻰ ﻛﻪ ﺩﺭ ﺁﻧﺠﺎ ﺯﻧﺪﮔﻰ ﻣﻰ ﻛﺮﺩ ﺑﺎ ﺗﺠﺎﺭ ﻭ ﭼﺎﺭﭘﺎﺩﺍﺭﻫﺎﻯ ﺯﻳﺎﺩﻯ ﺁﺷﻨﺎ‬
‫ﺑﻰ ﺗﺼﻤﻴﻤﻰ ﻭﺟﻮﺩ ﺭﺍﻫﺐ ﺭﺍ ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﻭ ﮔﺎﻫﻰ ﺑﺪﻥ ﺧﻮﺩ ﺭﺍ ﺳﺮﺩ ﻭ ﮔﺎﻫﻰ ﺩﺍﻍ ﺣﺲ ﻣﻰ‬ ‫ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺍﺭﺑﺎﺏ ﻋﻠﻰ ﺍﺻﻐﺮ ﻛﺎﺭﻭﺍﻧﺴﺮﺍﺩﺍﺭ ﻳﻜﻰ ﺍﺯ ﺩﻭﺳﺘﺎﻥ ﺧﻮﺏ ﺍﻭ ﭘﺲ ﺍﺯ ﻧﻘﻞ ﻣﻜﺎﻥ ﺑﻪ ﺧﺎﻧﻪ‬
‫ﻛﺮﺩ‪ ،‬ﻣﻌﻬﺬﺍ ﭘﻴﺶ ﺧﻮﺩ ﻓﻜﺮ ﻛﺮﺩ ﻣﮕﺮ ﻗﺒﻼ ﺑﺎ ﺷﺎﻩ ﺭﻭﺑﺮﻭ ﻧﺸﺪﻩ ﻭ ﺣﺮﻑ ﺧﻮﺩ ﺭﺍ ﻧﮕﻔﺘﻪ؟ ﻣﮕﺮ ﺑﺎﺭ‬ ‫ﺟﺪﻳﺪ ﺩﺭ ﻣﻴﺪﺍﻥ ﺍﻣﻴﺮ‪ ،‬ﺍﻗﻼ ﻫﻔﺘﻪ ﺍﻯ ﻳﻚ ﺑﺎﺭ ﺑﺮﺍﻯ ﺩﻳﺪﻥ ﺩﻭﺳﺘﺎﻥ ﻗﺪﻳﻤﻰ ﻭ ﭘﻴﺪﺍ ﻛﺮﺩﻥ ﺁﺷﻨﺎﻳﺎﻥ‬
‫ﺩﻳﮕﺮ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑﺎ ﻋﺒﺎﺱ ﺭﻭﺑﺮﻭ ﺷﻮﺩ؟ ﺭﺍﻫﺐ ﺑﺴﻮﻯ ﺩﺭﺏ ﻛﺎﺭﻭﺍﻧﺴﺮﺍ ﺑﻪ ﺭﺍﻩ ﺍﻓﺘﺎﺩ ﻭﻟﻰ ﻋﻠﻰ ﺍﺻﻐﺮ‬ ‫ﺟﺪﻳﺪ ﺑﻪ ﻛﺎﺭﻭﺍﻧﺴﺮﺍ ﺳﺮﻯ ﻣﻰ ﺯﺩ‪ .‬ﺍﻟﺒﺘﻪ ﻛﺎﺭﻭﺍﻧﺴﺮﺍﻯ ﺷﺎﻩ ﺍﺳﻤﻌﻴﻞ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻛﺎﺭﻭﺍﻧﺴﺮﺍﻯ ﺍﺻﻔﻬﺎﻥ‬
‫ﺩﺳﺘﺶ ﺭﺍ ﻣﺤﻜﻢ ﮔﺮﻓﺘﻪ ﻭ ﮔﻔﺖ‪:‬‬ ‫ﻧﺒﻮﺩ ﻭﻟﻰ ﺷﺎﻳﺪ ﻳﻜﻰ ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ ﺁﻧﻬﺎ ﺑﻮﺩ ﭼﻮﻥ ﺩﺭ ﺍﻳﻦ ﻣﺤﻞ ﻣﻌﻤﻮﻻ ﻛﺎﺭﻭﺍﻧﻬﺎﻳﻰ ﻛﻪ ﺍﺯ ﺧﺎﺭﺝ‬
‫‪ -‬ﻣﻮﺿﻮﻉ ﻧﺎﻣﻪ! ﻧﺎﻣﻪ! ﻣﮕﺮ ﻣﺘﻮﺟﻪ ﻧﻴﺴﺘﻰ؟‬ ‫ﻭﺍﺭﺩ ﻣﻰ ﺷﺪﻧﺪ ﺍﺟﻨﺎﺱ ﺧﻮﺩ ﺭﺍ ﺗﺨﻠﻴﻪ ﻣﻰ ﻛﺮﺩﻧﺪ ﻫﻤﻴﻦ ﺟﺎ ﺑﻮﺩ ﻛﻪ ﺷﺨﺺ ﻣﻰ ﺗﻮﺍﻧﺴﺖ ﺁﺧﺮﻳﻦ‬
‫ﺍﺧﺒﺎﺭ ﻧﻘﺎﻁ ﺩﻭﺭﺩﺳﺖ ﺟﻬﺎﻥ ﺭﺍ ﻛﺴﺐ ﻛﻨﺪ‪ .‬ﻭ ﺑﺮﺍﻯ ﻣﻮﻋﻈﻪ ﺩﺭﺑﺎﺭﻩ ﻛﺘﺎﺏ ﺍﻧﺠﻴﻞ ﻧﻴﺰ ﻣﻜﺎﻧﻰ ﺑﻬﺘﺮ‬
‫ﺍﺯ ﺍﻳﻨﺠﺎ ﭘﻴﺪﺍ ﻧﻤﻰ ﺷﺪ‪.‬‬
‫ﺭﻭﺯ ﺩﺭ ﻛﺎﺭﻭﺍﻧﺴﺮﺍ ﺧﻴﻠﻰ ﺯﻭﺩ ﺁﻏﺎﺯ ﻣﻰ ﺷﺪ ﻭ ﺭﺍﻫﺐ ﺧﻮﺍﻥ ﻣﻴﻞ ﺩﺍﺷﺖ ﻗﺒﻞ ﺍﺯ ﻃﻠﻮﻉ ﺁﻓﺘﺎﺏ ﺧﻮﺩ‬

‫‪Issue 23‬‬
‫‪www.simorghmagazine.com‬‬
‫‪December 2010‬‬ ‫‪23‬‬
 ‫‪ -‬ﭼﻪ ﻧﺎﻣﻪ ﺍﻯ؟‬
‫ﺟﻮﺍﻥ ﺑﺎ ﻗﺎﻃﻌﻴﺖ ﮔﻔﺖ‪ :‬ﺑﻠﻪ‪ ،‬ﻣﻰ ﺧﻮﺍﻫﻢ‪.‬‬ ‫ﻧﺎﻣﻪ ﺍﻯ ﻛﻪ ﺷﻤﺎ ﺑﻮﺳﻴﻠﻪ ﺩﻭﺳﺘﺖ ﺑﺮﺍﻯ ﻓﺮﻣﺎﻧﺪﺍﺭ ﭘﺮﺗﻐﺎﻟﻰ ﻫﺮﻣﺰ ﻓﺮﺳﺘﺎﺩﻩ ﺍﻳﺪ‪ .‬ﺍﻳﻦ ﻧﺎﻣﻪ ﺭﺍ ﭘﻴﺪﺍ‬
‫‪ -‬ﺷﻤﺎ ﻫﻤﻴﻦ ﺣﺎﻻ ﺍﺯ ﺑﺎﺯﺍﺭ ﺑﺮﮔﺸﺘﻰ؟‬ ‫ﻛﺮﺩﻩ ﺍﻧﺪ ﻭ ﺳﺮﺩﺍﺭ ﺗﻴﻤﻮﺭ ﻧﺰﺩ ﺷﺎﻩ ﺍﺗﻬﺎﻡ ﺧﻴﺎﻧﺖ ﺑﻪ ﺷﻤﺎ ﻭﺍﺭﺩ ﻛﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺧﺒﺮﻯ ﺍﺳﺖ ﻛﻪ ﭘﻴﻚ‬
‫‪ -‬ﺑﻠﻪ‪.‬‬ ‫ﻗﺎﺻﺪ ﺑﻪ ﻣﻦ ﺍﻃﻼﻉ ﺩﺍﺩ ﻭ ﺩﺭ ﺳﺮﺍﺳﺮ ﺷﻴﺮﺍﺯ ﭘﺨﺶ ﺷﺪﻩ‪ .‬ﺭﺍﻫﺐ ﺑﺎ ﺍﻋﺘﺮﺍﺽ ﮔﻔﺖ‪:‬‬
‫ﺭﺍﻫﺐ ﻛﻤﻰ ﺩﺭ ﺟﺎﻯ ﺧﻮﺩ ﺭﺍﺳﺖ ﻧﺸﺴﺘﻪ ﻭ ﮔﻔﺖ‪ :‬ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﮔﺮﻓﺘﺎﺭﻯ ﻫﺎ ﻧﺰﺩ ﻣﻦ ﺑﻴﺎ ﻭ ﺍﮔﺮ ﺑﺎﺯ‬ ‫‪ -‬ﻫﻴﭻ ﻧﺎﻣﻪ ﺍﻯ ﺑﻪ ﻋﻨﻮﺍﻥ ﭘﺮﺗﻐﺎﻟﻰ ﻫﺎ ﻓﺮﺳﺘﺎﺩﻩ ﻧﺸﺪﻩ ﻭ ﻫﻴﭻ ﺧﻴﺎﻧﺘﻰ ﺍﻧﺠﺎﻡ ﻧﮕﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﭼﺮﺍ‬
‫ﻫﻢ ﺑﺮ ﺗﺼﻤﻴﻢ ﺧﻮﺩ ﭘﺎ ﺑﺮﺟﺎ ﺑﻮﺩﻯ ﺗﻮ ﺭﺍ ﻏﺴﻞ ﺗﻌﻤﻴﺪ ﺧﻮﺍﻫﻢ ﻛﺮﺩ‪.‬‬ ‫ﺑﺎﻳﺪ ﺧﻴﺎﻧﺘﻰ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ؟‬
‫ﻭﻟﻰ ﺟﻮﺍﻥ ﻧﺎﮔﻬﺎﻥ ﺩﺭﻣﻘﺎﺑﻞ ﺭﺍﻫﺐ ﺧﻮﺍﻥ ﺯﺍﻧﻮ ﺯﺩ ﻭ ﺑﺎ ﺍﻧﮕﺸﺘﺎﻥ ﺧﻮﺩ ﻟﺒﺎﺱ ﺭﺍﻫﺐ ﺭﺍ ﭼﺴﺒﻴﺪ ﻭ ﺑﺎ‬ ‫‪ -‬ﭼﻮﻥ ﮔﺎﻣﺒﺮﻭﻥ ﺩﺭ ﻣﺤﺎﺻﺮﻩ ﺳﺮﺑﺎﺯﺍﻥ ﺷﺎﻩ ﻭ ﻫﺮﻣﺰ ﺩﺭ ﺗﻬﺪﻳﺪ ﻛﺸﺘﻰ ﻫﺎﻯ ﺍﻧﮕﻠﻴﺴﻰ ﺍﺳﺖ‪...‬‬
‫ﺧﻮﺍﻫﺶ ﻭ ﺗﻤﻨﺎ ﮔﻔﺖ‪ :‬ﺧﻴﺮ ﻫﻤﻴﻦ ﺣﺎﻻ‪ ،‬ﻗﺒﻞ ﺍﺯ ﺍﻳﻨﻜﻪ ﺧﻴﻠﻰ ﺩﻳﺮ ﺷﻮﺩ ﺑﺎﻳﺪ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩ‪.‬‬ ‫ﺭﺍﻫﺐ ﺣﺮﻑ ﺍﻭ ﺭﺍ ﻗﻄﻊ ﻭ ﺁﻫﺴﺘﻪ ﮔﻔﺖ‪ :‬ﻋﻠﻰ ﺍﺻﻐﺮ‪ ،‬ﺁﻳﺎ ﺗﺼﻮﺭ ﻣﻰ ﻛﻨﻰ ﻣﻦ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ‬
‫ﻣﻦ ﺩﺭ ﺭﺍﻩ ﻣﺴﻴﺢ ﺑﺎ ﺷﻤﺎ ﻣﺘﺤﺪ ﻣﻰ ﺷﻮﻡ ﻭ ﺁﻧﮕﺎﻩ ﻣﻰ ﺩﺍﻧﻢ ﺩﺭ ﺻﻮﺭﺗﻰ ﻛﻪ ﺍﺗﻔﺎﻗﻰ ﺑﻴﻔﺘﺪ ﺣﺘﻰ ﺍﮔﺮ‬ ‫ﻓﺮﺳﺘﺎﺩﻩ ﺑﻪ ﺩﺭﺑﺎﺭ ﺷﺎﻩ ﺣﺘﻰ ﺍﮔﺮ ﻧﮕﻮﻳﻴﻢ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﻛﺸﻴﺶ ﻣﺴﻴﺤﻰ ﺑﻪ ﻣﻜﺎﺗﺒﻪ ﺍﻯ ﺧﻴﺎﻧﺖ‬
‫ﻫﻢ ﺍﺯ ﻫﻢ ﺟﺪﺍ ﺷﻮﻳﻢ ﻛﺴﻰ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﻣﺎ ﺭﺍ ﺍﺯ ﻳﻜﺪﻳﮕﺮ ﺟﺪﺍ ﻛﻨﺪ ﭼﻮﻥ ﺩﺭ ﺭﺍﻩ ﻣﺴﻴﺢ ﺑﺎ ﻳﻜﺪﻳﮕﺮ‬ ‫ﺁﻣﻴﺰ ﺑﺮ ﻋﻠﻴﻪ ﺍﻳﻦ ﻛﺸﻮﺭ ﺩﺳﺖ ﻣﻰ ﺯﻧﻢ؟‬
‫ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ‪.‬‬ ‫ﺍﺭﺑﺎﺏ ﺷﺮﻭﻉ ﺑﻪ ﺍﻟﺘﻤﺎﺱ ﻛﺮﺩ ﻭ ﺩﺭ ﺣﺎﻟﻴﻜﻪ ﺻﺪﺍﻳﺶ ﻣﺎﻧﻨﺪ ﺟﻴﻎ ﺷﺪﻩ ﺑﻮﺩ ﮔﻔﺖ‪ :‬ﺩﻭﺳﺖ ﻣﻦ!‬
‫ﺭﺍﻫﺐ ﺧﻮﺍﻥ ﺍﺯ ﻓﻬﻢ ﺍﻳﻦ ﻣﺮﺩ ﺟﻮﺍﻥ ﻭ ﺍﺯ ﻭﺍﻗﻌﻴﺖ ﻣﺤﺾ ﻭﻣﻌﻨﺎﻯ ﺩﻳﻦ ﻣﺴﻴﺤﻴﺖ ﺷﮕﻔﺖ ﺯﺩﻩ‬ ‫ﺩﻭﺳﺖ ﻋﺰﻳﺰ ﻣﻦ! ﺑﻪ ﻣﻦ ﻣﺮﺑﻮﻁ ﻧﻴﺴﺖ ﻛﻪ ﺩﺭ ﻧﺎﻣﻪ ﭼﻪ ﻧﻮﺷﺘﻪ ﺍﻯ‪ .‬ﻣﻦ ﻓﻘﻂ ﺍﺯ ﮔﺰﺍﺭﺷﻰ ﻛﻪ ﺩﺭ‬
‫ﺷﺪ ﻭ ﺩﻳﮕﺮ ﻟﺤﻈﻪ ﺍﻯ ﺩﺭﻧﮓ ﻧﻜﺮﺩ ﭼﻮﻥ ﺣﻖ ﻧﺪﺍﺷﺖ ﺍﺯ ﻗﺒﻮﻝ ﺩﺭﺧﻮﺍﺳﺖ ﻣﺮﺩﻯ ﻛﻪ ﺍﻳﻦ ﻃﻮﺭ‬ ‫ﺷﻴﺮﺍﺯ ﭘﺨﺶ ﺷﺪﻩ ﺍﻃﻼﻉ ﺩﺍﺭﻡ ﻭﻟﻰ ﺍﻟﺤﻤﺪﺍﻟﻪ ﻫﻨﻮﺯ ﺩﺭ ﺍﻳﻨﺠﺎ ﭘﺨﺶ ﻧﺸﺪﻩ ﻭﺍﻻ ﺟﺎﻥ ﺷﻤﺎ ﺍﺭﺯﺵ‬
‫ﺻﻤﻴﻤﺎﻧﻪ ﺧﻮﺍﻫﺎﻥ ﺩﻳﻦ ﺍﺳﺖ ﺧﻮﺩﺩﺍﺭﻯ ﻛﻨﺪ‪ ،‬ﻟﺬﺍ ﮔﻔﺖ‪:‬‬ ‫ﻳﻚ ﺧﺮﻣﺎﻯ ﻛﺮﻣﻮ ﺭﺍ ﻫﻢ ﻧﺪﺍﺭﺩ‪ .‬ﺷﻤﺎ ﺍﺯ ﺣﺴﺎﺳﻴﺖ ﺷﺎﻩ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻳﻦ ﭼﻴﺰﻫﺎ ﺍﻃﻼﻉ ﻧﺪﺍﺭﻳﺪ‪ .‬ﺑﺎﻻﺧﺮﻩ‬
‫ﭘﺲ ﺑﻴﺎ ﺗﻮ‪ ،‬ﭼﻮﻥ ﻭﻗﺖ ﮔﺮﺍﻧﺒﻬﺎﺳﺖ‪.‬‬ ‫ﺍﺯ ﺍﻳﻦ ﻫﺸﺪﺍﺭ ﺑﻴﺪﺍﺭ ﻣﻰ ﺷﻮﻳﺪ ﻳﺎ ﻧﻪ؟‬
‫ﺭﺍﻫﺐ ﺑﺎ ﺑﺮﺩﺍﺷﺘﻦ ﻳﻚ ﻛﻮﺯﻩ ﮔﻠﻰ ﺁﺏ ﺟﻮﺍﻥ ﺭﺍ ﺑﻪ ﺩﺍﺧﻞ ﻣﺤﺮﺍﺏ ﻛﻪ ﺑﺮﺍﺩﺭﺍﻥ ﺩﻳﮕﺮ ﺟﻤﻊ ﻭ‬ ‫ﺭﺍﻫﺐ ﺧﻮﺍﻥ ﻛﻤﻰ ﺁﺭﺍﻡ ﺷﺪ ﻭ ﮔﻔﺖ‪ :‬ﺗﺼﻮﺭ ﻣﻰ ﻛﻨﻢ ﻫﻨﻮﺯ ﺷﻌﻮﺭ ﺧﻮﺑﻰ ﺩﺍﺭﻡ ﻭ ﺍﺯ ﺭﺍﻫﻨﻤﺎﻳﻰ‬
‫ﻫﻨﻮﺯ ﻣﺸﻐﻮﻝ ﺩﻋﺎ ﺑﻮﺩﻧﺪ ﺭﺍﻫﻨﻤﺎﻳﻰ ﻛﺮﺩﻭ ﺳﭙﺲ ﺩﻋﺎﻯ ﺁﻧﻬﺎ ﺭﺍ ﻗﻄﻊ ﻭﺍﺯ ﺍﻳﺸﺎﻥ ﺧﻮﺍﺳﺖ ﻛﻪ ﺷﺎﻫﺪ‬ ‫ﺧﻮﺏ ﻫﻢ ﻣﻰ ﺗﻮﺍﻧﻢ ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﻢ‪ .‬ﭘﻴﺸﻨﻬﺎﺩ ﺷﻤﺎ ﭼﻴﺴﺖ؟‬
‫ﻣﺮﺍﺳﻢ ﻣﺬﻫﺒﻰ ﺑﺎﺷﻨﺪ‪ .‬ﺁﻧﮕﺎﻩ ﺍﺯ ﺟﻮﺍﻥ ﺳﻮﺍﻝ ﻛﺮﺩ ﺁﻳﺎ ﻧﺎﻡ ﻣﺴﻴﺤﻰ ﺩﺭ ﻧﻈﺮ ﺩﺍﺭﺩ ﻛﻪ ﺑﺨﻮﺍﻫﺪ ﺩﺭ ﺁﻳﻨﺪﻩ‬ ‫ﭼﻨﺪ ﺍﺳﺐ ﺩﺭ ﻛﺎﺭﻭﺍﻧﺴﺮﺍ ﺣﺎﺿﺮ ﺍﺳﺖ ﻭ ﻳﻚ ﺭﺍﻩ ﻛﺎﺭﻭﺍﻥ ﺭﻭ ﺍﺯ ﻃﺮﻳﻖ ﺯﺍﮔﺮﺱ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺷﻤﺎ‬
‫ﺑﻪ ﺁﻥ ﻧﺎﻡ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ‪ ،‬ﺟﻮﺍﻥ ﻧﺎﻡ ﻳﻮﺳﻒ ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻭ ﺭﺍﻫﺐ ﺍﺯ ﺧﻮﺍﻧﺪﻥ ﺩﻋﺎﻫﺎﻯ ﺯﻳﺎﺩ ﺧﻮﺩﺩﺍﺭﻯ‬ ‫ﺭﺍ ﺑﻪ ﻣﻨﻄﻘﻪ ﺑﺨﺘﻴﺎﺭﻯ ﻫﺎ ﺧﻮﺍﻫﺪ ﺭﺳﺎﻧﻴﺪ‪ .‬ﺍﻳﻦ ﺁﻥ ﺭﺍﻫﻰ ﻧﻴﺴﺖ ﻛﻪ ﺑﻪ ﺧﺪﺍﺑﻨﺪﻩ ﻣﻴﺮﺯﺍ ﺧﻴﺎﻧﺖ ﻛﺮﺩﻧﺪ‪،‬‬
‫ﻭ ﻗﺪﺭﻯ ﺁﺏ ﺩﺭ ﺩﺳﺘﺶ ﺭﻳﺨﺖ ﻭ ﺁﻥ ﺭﺍ ﺭﻭﻯ ﺳﺮ ﺟﻮﺍﻥ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺑﺎ ﻛﺸﻴﺪﻥ ﻋﻼﻣﺖ ﺻﻠﻴﺐ‬ ‫ﻓﻘﻂ ﻋﺪﻩ ﺑﺴﻴﺎﺭ ﻛﻤﻰ ﺍﺯ ﻭﺟﻮﺩ ﺁﻥ ﺍﻃﻼﻉ ﺩﺍﺭﻧﺪ‪ .‬ﺍﺯ ﺁﻧﺠﺎ ﻣﻰ ﺗﻮﺍﻧﻴﺪ ﺑﻪ ﺑﺼﺮﻩ ﺭﻓﺘﻪ ﻭ ﺑﺎ ﻛﺸﺘﻰ ﺑﻪ‬
‫ﺑﺎ ﺻﺪﺍﻯ ﺑﻠﻨﺪﺗﺮﻯ ﮔﻔﺖ‪ :‬ﺟﻮﺍﻥ ﺗﻮ ﺭﺍ ﺍﻳﻨﻚ ﺑﻪ ﻧﺎﻡ ﭘﺪﺭ‪ ،‬ﭘﺴﺮ ﻭ ﺭﻭﺡ ﺍﻟﻘﺪﺱ ﻏﺴﻞ ﺗﻌﻤﻴﺪ ﻛﺮﺩﻩ ﻭ‬ ‫ﻭﻃﻦ ﺧﻮﺩ ﺑﺎﺯﮔﺮﺩﻳﺪ‪ .‬ﻳﺎ ﺍﻳﻨﻜﻪ ﺍﺯ ﻣﻨﻄﻘﻪ ﻋﺜﻤﺎﻧﻰ ﻫﺎ ﻋﺒﻮﺭ ﻭ ﺑﻪ ﺣﻠﺐ ﺑﺮﻭﻳﺪ‪ .‬ﻭﻟﻰ ﺑﺎﻳﺪ ﻓﻮﺭﺍ ﺣﺮﻛﺖ‬
‫ﻳﻮﺳﻒ ﺑﺎ ﺍﻳﻤﺎﻥ ﻧﺎﻡ ﮔﺬﺍﺭﻯ ﻣﻰ ﻛﻨﻢ‪.‬‬ ‫ﻛﻨﻴﺪ‪ ،‬ﭼﻮﻥ ﻧﻴﻤﻰ ﺍﺯ ﻣﻮﻓﻘﻴﺖ ﻓﺮﺍﺭ ﺩﺭ ﺁﻏﺎﺯ ﺁﻥ ﺍﺳﺖ‪.‬‬
‫ﺭﺍﻫﺐ ﺧﻮﺍﻥ ﻫﻨﻮﺯ ﺍﻳﻦ ﻛﻠﻤﺎﺕ ﺭﺍ ﺗﻤﺎﻡ ﻧﻜﺮﺩﻩ ﺑﻮﺩ ﻛﻪ ﻧﺎﮔﻬﺎﻥ ﺻﺪﺍﻯ ﻳﻚ ﺩﺳﺘﻪ ﺳﻮﺍﺭ ﻭ ﺿﺮﺑﻪ‬ ‫ﻓﻬﻢ ﺍﻳﻦ ﺟﺮﻳﺎﻥ ﺑﻪ ﻗﺪﺭﻯ ﻣﺸﻜﻞ ﺑﻮﺩ ﻛﻪ ﺭﺍﻫﺐ ﺩﺭ ﺑﻬﺖ ﻓﺮﻭ ﺭﻓﺘﻪ ﺑﻮﺩ‪.‬‬
‫ﺷﺪﻳﺪ ﺩﺭ ﻛﻮﺏ ﺭﺍ ﺍﺯ ﺧﻴﺎﺑﺎﻥ ﺷﻨﻴﺪ ﻛﻪ ﻳﻚ ﻧﻔﺮ ﻫﻤﺮﺍﻩ ﺑﺎ ﺁﻥ ﻓﺮﻳﺎﺩ ﻣﻰ ﺯﺩ‪:‬‬ ‫ﺑﻪ ﭼﻪ ﻋﻠﺖ ﺟﺎﻥ ﺍﻭ ﺑﺎﻳﺪ ﺩﺭ ﺧﻄﺮ ﺑﺎﺷﺪ؟‬
‫ﺑﻪ ﻧﺎﻡ ﺷﺎﻩ ﺩﺭ ﺭﺍ ﺑﺎﺯ ﻛﻨﻴﺪ!‬ ‫ﺣﺘﻰ ﺍﮔﺮ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺣﻘﻴﻘﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﺁﻳﺎ ﺑﺎﻳﺪ ﻓﺮﺍﺭ ﻛﻨﺪ؟‬
‫ﺭﺍﻫﺐ ﺧﻮﺍﻥ ﺧﻮﺩﺵ ﺩﺭﺏ ﺭﺍ ﺑﺎﺯ ﻛﺮﺩ ﻭﺑﺎ ﺑﺎﺯﻛﺮﺩﻥ ﺁﻥ ﭼﻬﺮﻩ ﺁﺷﻨﺎﻯ ﻗﺪﻳﻤﻰ‪ ،‬ﺳﺘﻮﺍﻥ ﻣﻠﻚ ﺭﺍ‬ ‫ﺩﺭ ﻛﺎﺭ ﻓﺮﺍﺭ ﻫﻴﭻ ﺗﺠﺮﺑﻪ ﺍﻯ ﻧﺪﺍﺷﺖ‪ .‬ﺑﻴﻦ ﻣﻮﺍﺭﺩ ﺩﻓﺎﻉ ﻏﺮﻳﺰﻯ ﺍﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﺷﺮ ﻓﺮﺍﺭ ﻭﺟﻮﺩ‬
‫ﺩﻳﺪ ﻛﻪ ﺑﺎ ﻗﻴﺎﻓﻪ ﺳﺮﺩﻯ ﺑﺮ ﺍﺳﺐ ﺳﻮﺍﺭ ﺑﻮﺩ‪.‬‬ ‫ﻧﺪﺍﺷﺖ‪ ،‬ﺩﻓﺎﻉ ﺍﻭ‪ ،‬ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﺪﺍ ﺑﺮﺍﻯ ﻳﻚ ﺭﻭﺡ ﺟﺎﻭﺩﺍﻧﻰ ﺑﻮﺩ‪.‬‬
‫ﺧﻮﺍﻥ ﺑﺎ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻥ ﻛﻠﻤﺎﺕ ﻣﻌﻤﻮﻝ ﮔﻔﺖ‪ :‬ﺳﻼﻡ ﻋﻠﻴﻜﻢ‪ .‬ﻫﻤﻴﺸﻪ ﺍﺯ ﺩﻳﺪﻥ ﺷﻤﺎ ﺧﻮﺷﺤﺎﻝ ﻣﻰ‬ ‫ﺭﻓﺘﻪ ﺭﻓﺘﻪ ﻃﻠﻮﻉ ﺁﻓﺘﺎﺏ ﻧﺰﺩﻳﻚ ﻭ ﻓﻌﺎﻟﻴﺖ ﺩﺭ ﻛﺎﺭﻭﺍﻧﺴﺮﺍ ﺁﻏﺎﺯ ﺷﺪ‪ .‬ﻳﻚ ﻛﺎﺭﻭﺍﻥ ﺷﺘﺮ ﺳﻨﮕﻴﻦ ﻭ‬
‫ﺷﻮﻡ‪ .‬ﺣﺎﻝ ﺑﻪ ﻫﺮ ﻣﻨﺎﺳﺒﺘﻰ ﻣﻰ ﺧﻮﺍﻫﺪ ﺑﺎﺷﺪ‪.‬‬ ‫ﺑﺎ ﺻﺪﺍ ﺭﺍﻩ ﺍﻓﺘﺎﺩ ﻭ ﺍﺯ ﺩﺭﺏ ﻛﺎﺭﻭﺍﻧﺴﺮﺍ ﻋﺒﻮﺭ ﻭ ﻭﺍﺭﺩ ﺧﻴﺎﺑﺎﻥ ﺷﺪﻧﺪ‪.‬‬
‫ﺍﻓﺴﺮ ﻣﺄﻣﻮﺭ ﺑﺪﻭﻥ ﻫﻴﭻ ﮔﺮﻣﻰ ﮔﻔﺖ‪ :‬ﺧﻴﻠﻰ ﺑﺎ ﺷﺠﺎﻋﺖ ﺣﺮﻑ ﻣﻰ ﺯﻧﻰ‪ ،‬ﻣﺜﻞ ﺍﻳﻦ ﻛﻪ ﺍﺯ ﺍﻳﻦ‬ ‫ﺻﺪﺍﻯ ﺯﻧﮓ ﺷﺘﺮﻫﺎ ﻫﻤﻮﺍﺭﻩ ﻫﻮﺍ ﺭﺍ ﭘﺮ ﻣﻰ ﻛﺮﺩ ﻭ ﻫﻨﮕﺎﻣﻰ ﻛﻪ ﺩﻭﺭ ﺷﺪﻩ ﺑﻮﺩ ﺭﺍﻫﺐ ﺗﺼﻤﻴﻢ‬
‫ﻣﻨﺎﺳﺒﺖ ﺍﻃﻼﻋﻰ ﻧﺪﺍﺭﻯ!‬ ‫ﺧﻮﺩ ﺭﺍ ﮔﺮﻓﺘﻪ ﻭ ﺑﺎ ﻗﺎﻃﻌﻴﺖ ﮔﻔﺖ‪:‬‬
‫ﻣﻦ ﺩﺳﺘﻮﺭﺩﺍﺭﻡ ﺗﻮ ﺭﺍ ﺗﻮﻗﻴﻒ ﻭ ﺍﻳﻦ ﺧﺎﻧﻪ ﺭﺍ ﺑﺴﺘﻪ ﻭ ﺩﺭﻫﺎﻯ ﺁﻥ ﺭﺍ ﻣﻬﺮ ﻭ ﻣﻮﻡ ﻛﻨﻢ‪.‬‬ ‫ﻧﻪ ﺍﻳﻦ ﻭﻗﺖ ﻓﺮﺍﺭ ﻧﻴﺴﺖ‪ ،‬ﻭﻟﻰ ﺑﺎﻳﺪ ﺑﺮﻭﻡ ﻭ ﺑﺎ ﺑﺮﺍﺩﺭﺍﻥ ﺧﻮﺩ ﺻﺤﺒﺖ ﻛﻨﻢ‪ .‬ﻣﻦ ﻧﮕﺮﺍﻧﻰ ﻭ ﺍﺷﺘﻴﺎﻕ‬
‫ﻣﻦ ﺁﻣﺎﺩﻩ ﺍﻡ ﺗﻮﻗﻴﻒ ﺧﻮﻳﺶ ﺭﺍ ﺑﭙﺬﻳﺮﻡ‪ ،‬ﻭﻟﻰ ﺷﺎﻳﺪ ﺷﻤﺎ ﺑﺘﻮﺍﻧﻴﺪ ﺍﺗﻬﺎﻡ ﻣﺮﺍ ﺑﮕﻮﻳﻴﺪ‪ .‬ﺩﺭ ﻣﻮﺭﺩ ﺧﺎﻧﻪ‬ ‫ﺗﻮ ﺭﺍ ﻫﻨﮕﺎﻡ ﺳﭙﺎﺳﮕﺰﺍﺭﻯ ﺑﻪ ﺩﺭﮔﺎﻩ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﺳﺒﺐ ﻧﻴﻜﻰ ﺍﺵ ﻧﺴﺒﺖ ﺑﻪ ﻣﻦ ﺍﺯ ﻃﺮﻳﻖ ﺗﻮ ﺑﻪ‬
‫ﻫﻢ ﭼﻮﻥ ﻋﺪﻩ ﺯﻳﺎﺩﻯ ﺍﺯ ﻣﺎ ﺩﺭ ﺁﻥ ﺳﻜﻨﻰ ﺩﺍﺭﻳﻢ ﻭ ﺑﺮ ﻃﺒﻖ ﻓﺮﻣﺎﻥ ﻣﺨﺼﻮﺹ ﺷﺎﻩ ﻭﻗﻒ ﺧﺪﻣﺖ‬ ‫ﺧﺎﻃﺮ ﺧﻮﺍﻫﻢ ﺩﺍﺷﺖ‪.‬‬
‫ﺑﻪ ﺧﺪﺍﺳﺖ ﺑﺎﻳﺪ ﻧﺴﺒﺖ ﺑﻪ ﺑﺴﺘﻦ ﺁﻥ ﺍﻋﺘﺮﺍﺽ ﻛﻨﻢ‪.‬‬ ‫ﺭﺍﻫﺐ ﺧﻮﺍﻥ ﺷﺮﻭﻉ ﺑﻪ ﺣﺮﻛﺖ ﻛﺮﺩ ﻭ ﺍﺭﺑﺎﺏ ﺍﺳﺘﻮﺍﺭﻯ ﺗﺼﻤﻴﻢ ﺍﻭ ﺭﺍ ﺗﺸﺨﻴﺺ ﺩﺍﺩ‪ .‬ﺷﺎﻳﺪ ﻫﻢ‬
‫ﻣﺜﻞ ﺍﻳﻨﻜﻪ ﻧﻤﻰ ﻓﻬﻤﻰ؟ ﻛﻠﻴﻪ ﻣﺴﻴﺤﻴﺎﻥ ﺳﺎﻛﻦ ﺍﻳﻦ ﺧﺎﻧﻪ ﺑﺎﺯﺩﺍﺷﺖ ﻫﺴﺘﻨﺪ ﻭ ﺑﺎﻳﺪ ﺩﺍﺧﻞ ﺧﺎﻧﻪ‬ ‫ﻗﺴﻤﺖ ﺍﻭ ﭼﻨﻴﻦ ﺑﺎﺷﺪ‪ .‬ﻣﻌﻬﺬﺍ ﺑﻼﻓﺎﺻﻠﻪ ﭘﺲ ﺍﺯ ﺣﺮﻛﺖ ﺍﻭ ﻓﺮﻳﺎﺩ ﺑﺮﺁﻭﺭﺩ ﻭ ﮔﻔﺖ‪:‬‬
‫ﺗﺤﺖ ﻧﻈﺮ ﺑﻤﺎﻧﻨﺪ‪ .‬ﻭﻟﻴﻜﻦ ﺑﺎﻳﺪ ﺑﺮﺍﻯ ﺍﻃﻤﻴﻨﺎﻥ ﺩﺭﺏ ﺁﻥ ﺭﺍ ﺑﺴﺘﻪ ﻭ ﻣﻬﺮ ﻭ ﻣﻮﻡ ﻛﻨﻢ‪ .‬ﺁﻳﺎ ﺍﻓﺮﺍﺩ‬ ‫ﺍﮔﺮ ﺗﺼﻤﻴﻢ ﺑﻪ ﻓﺮﺍﺭ ﮔﺮﻓﺘﻰ ﻣﺮﺍ ﺑﻪ ﺧﺎﻃﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺵ ﺗﺎ ﭼﻨﺪ ﺍﺳﺐ ﻭ ﻳﻚ ﻧﻔﺮ ﺑﻠﺪﺭﺍﻩ ﺑﺮﺍﻯ ﺗﻮ‬
‫ﻣﺴﻠﻤﺎﻧﻰ ﺩﺭ ﺍﻳﻦ ﺧﺎﻧﻪ ﻫﺴﺘﻨﺪ؟‬ ‫ﻓﺮﺍﻫﻢ ﻛﻨﻢ‪.‬‬
‫ﺧﻴﺮ ﻛﺴﻰ ﻧﻴﺴﺖ‪.‬‬ ‫ﻫﻨﮕﺎﻣﻰ ﻛﻪ ﺭﺍﻫﺐ ﺧﻮﺍﻥ ﺑﻪ ﺧﺎﻧﻪ ﺑﺮﮔﺸﺖ ﻭ ﺑﺎ ﻧﺎﺭﺍﺣﺘﻰ ﺳﻼﻡ ﺟﻮﺍﻥ ﺭﺍ ﺟﻮﺍﺏ ﺩﺍﺩ‪.‬‬
‫ﻣﻨﻈﻮﺭﻡ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺁﻳﺎ ﻣﺴﻠﻤﺎﻥ ﺍﺯ ﺩﻳﻦ ﺑﺮﮔﺸﺘﻪ ﻭ ﻣﺮﺗﺪﻯ ﺩﺭ ﺍﻳﻦ ﺧﺎﻧﻪ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻳﺎ ﺧﻴﺮ؟‬ ‫ﺟﻮﺍﻥ ﺑﺎ ﻗﻴﺎﻓﻪ ﺍﻯ ﺟﺪﻯ ﮔﻔﺖ‪ :‬ﭘﺪﺭ! ﭘﺪﺭ ﺭﻭﺣﺎﻧﻰ! ﻣﻦ ﺩﺭﺧﻮﺍﺳﺘﻰ ﺩﺍﺭﻡ‪.‬‬
‫ﺭﺍﻫﺐ ﺣﺲ ﻛﺮﺩ ﺗﻤﺎﻡ ﺧﻮﻥ ﺻﻮﺭﺗﺶ ﺩﺍﺭﺩ ﻛﺸﻴﺪﻩ ﻣﻰ ﺷﻮﺩ ﭼﻮﻥ ﺍﻧﺘﻈﺎﺭ ﭼﻨﻴﻦ ﺣﺮﻓﻰ ﺭﺍ‬ ‫‪ -‬ﺑﮕﻮ ﺟﻮﺍﻥ!‬
‫ﻧﺪﺍﺷﺖ‪ .‬ﺧﻮﺷﺒﺨﺘﺎﻧﻪ ﻧﺎﻣﺪﺍﺭ ﺑﺎﻏﺒﺎﻥ ﻛﻪ ﺧﺎﻧﻪ ﺍﺵ ﺩﺭ ﺟﺎﻯ ﺩﻳﮕﺮﻯ ﺑﻮﺩ ﻫﻨﻮﺯ ﺑﺮ ﺳﺮ ﻛﺎﺭ ﻧﻴﺎﻣﺪﻩ ﻭ‬ ‫‪ -‬ﭘﺪﺭ! ﻣﻦ ﻣﻴﻞ ﺩﺍﺭﻡ ﻣﺴﻴﺤﻰ ﺷﻮﻡ‪.‬‬
‫ﺩﻋﺎ ﻛﺮﺩ ﺧﺪﺍ ﻛﻨﺪ ﺍﻣﺮﻭﺯ ﺩﻳﺮ ﺑﻴﺎﻳﺪ‪ .‬ﺳﭙﺲ ﺑﻪ ﻳﺎﺩ ﺟﻮﺍﻥ ﺍﻓﺘﺎﺩ ﻭ ﺭﻭﺡ ﺍﺯ ﺑﺪﻧﺶ ﭘﺮﻭﺍﺯ ﻛﺮﺩ ﻭﻟﻰ ﺟﻮﺍﺏ‬ ‫ﺭﺍﻫﺐ ﺧﻮﺍﻥ ﻛﺘﺎﺏ ﺩﻋﺎﻳﻰ ﻛﻪ ﺩﺭ ﺩﺳﺖ ﺩﺍﺷﺖ ﺯﻣﻴﻦ ﮔﺬﺍﺷﺘﻪ ﻭ ﻧﺎﮔﻬﺎﻥ ﺍﻓﻜﺎﺭﺵ ﺑﻪ ﻧﻘﺎﻁ‬
‫ﺍﻓﺴﺮ ﻣﺄﻣﻮﺭ ﺭﺍ ﺑﺎ ﻫﻤﺎﻥ ﻗﺎﻃﻌﻴﺖ ﺩﺍﺩ ﻭ ﮔﻔﺖ‪:‬‬ ‫ﺩﻭﺭﺩﺳﺘﻰ ﻛﺸﻴﺪﻩ ﺷﺪ‪ .‬ﺳﺎﻝ ﻫﺎ ﺑﻮﺩ ﻛﻪ ﺍﻣﻴﺪﺵ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩﻩ ﺑﻮﺩ‪ .‬ﺳﺎﻝ ﻫﺎ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺭﻭﺡ‬
‫ﺁﻥ ﺩﻳﮕﺮ ﭼﻴﺰﻯ ﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﺧﻮﺩﺗﺎﻥ ﺑﺎﻳﺪ ﻛﺸﻒ ﻛﻨﻴﺪ‪.‬‬ ‫ﺟﻮﺍﻥ ﻛﺎﻭﺵ ﻛﺮﺩﻩ ﻭﻟﻰ ﻫﺮﮔﺰ ﻣﻮﻓﻖ ﺑﻪ ﺟﻠﺐ ﺗﻮﺟﻪ ﺍﻭ ﺑﻪ ﺍﻳﻦ ﺩﻳﻦ ﻧﺸﺪﻩ ﺑﻮﺩ‪ .‬ﺑﺎﺭﻫﺎ ﺩﺭ ﺍﻳﻦ ﻛﺎﺭ‬
‫ﺍﻓﺴﺮ ﻣﺄﻣﻮﺭ ﺍﺯ ﺍﺳﺐ ﭘﻴﺎﺩﻩ ﻭ ﻭﺍﺭﺩ ﺧﺎﻧﻪ ﺷﺪ ﻭ ﺭﺍﻫﺐ ﺧﻮﺍﻥ ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﺧﺎﻧﻪ ﺭﺍ ﺩﺭ ﻧﻬﺎﺭﺧﻮﺭﻯ ﺟﻤﻊ‬ ‫ﺷﻜﺴﺖ ﺧﻮﺭﺩﻩ ﺑﻮﺩ‪ .‬ﺍﻳﻨﻚ ﻋﺠﻴﺐ ﺑﻮﺩ ﻛﻪ ﺟﻮﺍﻥ ﺧﻮﺩﺵ ﻧﺎﮔﻬﺎﻥ ﭼﻨﻴﻦ ﺗﺼﻤﻴﻤﻰ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﻛﺮﺩ‪ .‬ﺍﻓﺴﺮ ﻣﺰﺑﻮﺭ ﺍﺯ ﻫﻤﻪ ﺁﻥ ﻫﺎ ﺧﻮﺍﺳﺖ ﺑﻪ ﻧﻮﺑﺖ ﺑﻪ ﺳﻮﺍﻝ ﻫﺎﻳﺶ ﺟﻮﺍﺏ ﺩﻫﻨﺪ‪.‬‬ ‫ﺭﺍﻫﺐ ﮔﻔﺖ‪ :‬ﻳﻌﻨﻰ ﻣﻰ ﺧﻮﺍﻫﻰ ﺗﻮ ﺭﺍ ﻏﺴﻞ ﺗﻌﻤﻴﺪ ﻛﻨﻢ؟‬
‫ﺟﻮﺍﻥ ﮔﻔﺖ‪ :‬ﺑﻠﻪ‪،‬ﭘﺎﻧﺰﺩﻩ ﺳﺎﻝ ﺍﺳﺖ ﻛﻪ ﻣﻦ ﺧﺪﻣﺘﻜﺎﺭ ﺷﻤﺎ ﺑﻮﺩﻩ ﺍﻡ ﻭ ﺣﺎﻻ ﻣﻰ ﺧﻮﺍﻫﻢ ﺧﺪﻣﺘﮕﺰﺍﺭ‬
‫ﻣﺴﻴﺢ ﺑﺎﺷﻢ‪.‬‬
‫« ﺍﺩﺍﻣﻪ ﺩﺭ ﺷﻤﺎﺭﻩ ﺍﻳﻨﺪﻩ ﺳﻴﻤﺮﻍ ‪24‬‬ ‫ﺭﺍﻫﺐ ﺣﺲ ﻛﺮﺩ ﻗﺎﺩﺭ ﺑﻪ ﺣﺮﻑ ﺯﺩﻥ ﻧﻴﺴﺖ ﻭ ﺑﺮﺍﻯ ﺍﻳﻨﻜﻪ ﻓﺮﺻﺘﻰ ﻳﺎﻓﺘﻪ ﻭ ﺍﻓﻜﺎﺭﺵ ﺭﺍ ﺟﻤﻊ‬
‫ﻛﻨﺪ ﮔﻔﺖ‪ :‬ﺣﺎﻻ ﻣﻰ ﺧﻮﺍﻫﻰ ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﻫﻤﻪ ﺳﺎﻝ ﻣﺴﻴﺢ ﺭﺍ ﻗﺒﻮﻝ ﻛﻨﻰ؟‬

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 ‫ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﻭ ﻭﻳﮋﮔﻴﻬﺎﻯ ﺁﻥ‬
‫ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﺩﺭ ﺯﻧﺪﮔﻰ ﻛﻮﺩﻙ ﻧﻘﺶ ﻣﻬﻢ ﻭ ﻣﻮﺛﺮﻯ ﺩﺍﺭﺩ‪ .‬ﺍﺳﺒﺎﺏ‬
‫ﺣﺮﻛﺎﺕ ﭼﺸﻢ ﻭ ﺣﺮﻛﺎﺕ ﻇﺮﻳﻒ ﺩﺳﺖ ﻛﻤﻚ ﻛﻨﺪ‪.‬‬ ‫ﺑﺎﺯﻯ ﺑﺮﺍﻯ ﻛﻮﺩﻛﺎﻥ ﻧﻮﻋﻰ ﻏﺬﺍﻯ ﺭﻭﺍﻧﻰ ﺍﺳﺖ ﻭ ﻣﻰ ﺗﻮﺍﻥ ﮔﻔﺖ ﻛﻪ‬
‫‪ .5‬ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﺧﻮﺏ ﺗﺼﻮﺭﺍﺕ ﻛﻮﺩﻙ ﺭﺍ ﮔﺴﺘﺮﺵ ﻣﻰ ﺑﺨﺸﺪ ﻭ ﻛﻨﺠﻜﺎﻭﻯ ﻭ ﺗﺠﺴﺲ ﺭﺍ ﺩﺭ‬ ‫ﻳﻜﻰ ﺍﺯ ﻧﻴﺎﺯﻫﺎﻯ ﻣﻬﻢ ﺁﻧﺎﻥ ﺑﻪ ﺣﺴﺎﺏ ﻣﻰ ﺁﻳﺪ ﻭ ﺟﺰﺋﻰ ﺍﺯ ﺯﻧﺪﮔﻰ‬
‫ﺍﻭ ﭘﺮﻭﺭﺵ ﻣﻰ ﺩﻫﺪ‪.‬‬ ‫ﺁﻧﺎﻥ ﺭﺍ ﺗﺸﻜﻴﻞ ﻣﻰ ﺩﻫﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﻫﺎﻯ ﻛﻮﺩﻛﺎﻥ ﺑﺎ ﺩﻗﺖ‬
‫‪ .6‬ﺍﺯ ﻭﻳﮋﮔﻴﻬﺎﻯ ﺩﻳﮕﺮ ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﻣﻨﺎﺳﺐ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﻣﻬﺎﺭﺗﻬﺎﻯ ﺑﺪﻧﻰ ﺭﺍ ﺩﺭ ﻛﻨﺎﺭ ﻣﻬﺎﺭﺗﻬﺎﻯ‬ ‫ﻭ ﺑﺮ ﻃﺒﻖ ﺍﺻﻮﻝ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ ﻭ ﻫﺪﻓﻬﺎﻯ ﺁﻣﻮﺯﺷﻰ ﺍﻧﺘﺨﺎﺏ ﺷﻮﻧﺪ‪،‬‬ ‫ﻗﺴﻤﺖ‬
‫ﺫﻫﻨﻰ ﻛﻮﺩﻙ ﭘﺮﻭﺭﺵ ﻣﻰ ﺩﻫﺪ‪.‬‬ ‫ﺩﺭ ﺯﻧﺪﮔﻰ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺭﻭﺍﻧﻰ ﻭ ﺩﺭ ﺭﺷﺪ ﻓﻜﺮﻯ ﻭ ﺗﺮﺑﻴﺘﻰ ﺁﻧﺎﻥ ﺑﺴﻴﺎﺭ‬ ‫ﺍﻭﻝ‬
‫‪ .7‬ﺍﺳﺒﺎﺏ ﺑﺎﺯﻳﻬﺎﻳﻰ ﻛﻪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻛﻮﺩﻛﺎﻥ ﮔﺬﺍﺷﺘﻪ ﻣﻰ ﺷﻮﺩ ﺑﺎﻳﺪ ﻣﻄﻤﺌﻦ ﻭ ﺑﻰ ﺧﻄﺮ ﺑﺎﺷﻨﺪ ﻭ‬ ‫ﻣﻮﺛﺮ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺍﺳﺖ ﻛﻪ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎﻥ ﻭ ﻣﺮﺑﻴﺎﻥ‬
‫ﺍﺳﺒﺎﺏ ﺑﺎﺯﻳﻬﺎﻯ ﭼﻮﺑﻰ ﻭ ﻓﻠﺰﻯ ﺻﺎﻑ ﻭ ﺑﺪﻭﻥ‬ ‫ﻣﻮﺍﺭﺩ ﺯﻳﺮ ﺩﺭ ﺁﻧﻬﺎ ﺭﻋﺎﻳﺖ ﺷﺪﻩ ﺑﺎﺷﺪ‪- :‬‬ ‫ﻣﺸﻬﻮﺭﻯ ﭼﻮﻥ ﻣﻨﺘﺴﻮﺭﻯ‪ ،‬ﻭﺍﻟﻮﻥ‪ ،‬ﻛﻼﭘﺎﺭﺩ‪ ،‬ﺩﻭﺑﺲ ﻭ ﺩﻛﺘﺮ ﻫﻮﺷﻴﺎﺭ ﺩﺭ‬
‫ﺗﺮﺍﺷﻪ ﺑﺎﺷﻨﺪ ﻛﻪ ﻟﻤﺲ ﻛﺮﺩﻥ ﺁﻧﻬﺎ ﺑﺎﻋﺚ ﺧﺮﺍﺵ ﻭ ﺑﺮﻳﺪﮔﻰ ﭘﻮﺳﺖ ﻛﻮﺩﻙ ﻧﺸﻮﺩ‪ - .‬ﺟﻨﺲ‬ ‫ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﻪ ﺗﻔﺼﻴﻞ ﺑﺤﺚ ﻛﺮﺩﻩ ﻭ ﺑﺎﺯﻯ ﻭ ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﺭﺍ ﺩﺭ ﺭﺷﺪ ﻓﻜﺮﻯ ﻭ ﺗﺮﺑﻴﺖ ﻗﻮﺍﻯ ﻋﻘﻼﻧﻰ‬
‫ﺍﺳﺒﺎﺏ ﺑﺎﺯﻳﻬﺎ ﭼﻴﻨﻰ ﻳﺎ ﺷﻴﺸﻪ ﺍﻯ ﻭ ﺑﻪ ﻃﻮﺭ ﻛﻠﻰ ﺑﻪ ﺁﺳﺎﻧﻰ ﺷﻜﻨﻨﺪﻩ ﻧﺒﺎﺷﻨﺪ‪ - .‬ﺍﺳﺒﺎﺏ ﺑﺎﺯﻳﻬﺎﻯ‬ ‫ﻛﻮﺩﻙ ﻣﻮﺛﺮ ﺩﺍﻧﺴﺘﻪ ﺍﻧﺪ‪ .‬ﻛﻮﺩﻛﺎﻥ‪ ،‬ﺑﻪ ﻫﻨﮕﺎﻡ ﺑﺎﺯﻯ‪ ،‬ﻣﺨﺼﻮﺻﺎ ﺑﺎ ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﻫﺎﻳﻰ ﻛﻪ ﺟﻨﺒﻪ‬
‫ﻻﻳﻰ‬ ‫ﻛﻮﺩﻛﺎﻥ ﻛﻤﺘﺮ ﺍﺯ ‪ 2‬ﺳﺎﻝ ﻛﻪ ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺑﻪ ﺩﻫﺎﻥ ﻣﻰ ﺑﺮﻧﺪ ﻗﺎﺑﻞ ﺷﺴﺘﺸﻮ ﺑﺎﺷﺪ‪- .‬‬ ‫ﻓﻜﺮﻯ ﻭ ﺁﻣﻮﺯﺷﻰ ﺩﺍﺭﻧﺪ ﺑﻬﺘﺮ ﻣﻰ ﺗﻮﺍﻧﻨﺪ ﺑﻪ ﻓﻌﺎﻟﻴﺘﻬﺎﻯ ﻣﺨﺘﻠﻒ ﺫﻫﻨﻰ‪ ،‬ﺣﺮﻛﺘﻰ ﻭ ﺭﻭﺍﻧﻰ ﺑﭙﺮﺩﺍﺯﻧﺪ‪.‬‬
‫ﺍﺳﺒﺎﺏ ﺑﺎﺯﻳﻬﺎﻯ ﭘﺮ ﺷﺪﻩ ﺿﺪ ﻋﻔﻮﻧﻰ ﺷﺪﻩ ﻭ ﺑﻬﺪﺍﺷﺘﻰ ﺑﺎﺷﺪ‪ - .‬ﺍﺳﺒﺎﺏ ﺑﺎﺯﻳﻬﺎﻯ ﻛﻮﺩﻛﺎﻥ ﻛﻤﺘﺮ ﺍﺯ‬ ‫ﺍﺯ ﻧﻈﺮ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ ﻛﻪ ﺗﻤﺎﻳﻞ ﻛﻮﺩﻛﺎﻥ ﺑﻪ ﺑﺎﺯﻯ ﻭ ﻋﻼﻗﻪ ﺷﺪﻳﺪ ﺁﻧﻬﺎ ﺑﻪ ﺩﺍﺷﺘﻦ‬
‫‪ 2‬ﺳﺎﻝ ﺁﻥ ﻗﺪﺭ ﺑﺰﺭگ ﺑﺎﺷﺪ ﻛﻪ ﻛﻮﺩﻙ ﻧﺘﻮﺍﻧﺪ ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﺩﻫﺎﻥ ﺑﺒﺮﺩ‪ .‬ﻣﻬﺮﻩ ﻫﺎﻯ ﺭﻧﮕﻰ ﻛﻮﭼﻚ ﻭ‬ ‫ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﻳﻜﻰ ﺍﺯﻋﻼﻳﻢ ﺳﻼﻣﺖ ﻋﻘﻞ ﻭ ﻛﻨﺠﻜﺎﻭﻯ ﻭ ﻫﻮﺷﻴﺎﺭﻯ ﺁﻧﺎﻥ ﺍﺳﺖ‪ .‬ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻭﺍﻟﺪﻳﻦ‬
‫ﻗﻄﻌﺎﺕ ﺟﺪﺍﺷﺪﻧﻰ ﺑﺮﺧﻰ ﺍﺳﺒﺎﺏ ﺑﺎﺯﻳﻬﺎ ﻧﻈﻴﺮ ﭼﺸﻢ ﻭ ﺑﻴﻨﻰ ﻭ ﺩﻫﺎﻥ ﺣﻴﻮﺍﻧﺎﺕ ﺑﻪ ﻋﻠﺖ ﺁﻧﻜﻪ ﻛﻮﺩﻙ‬ ‫ﻣﻰ ﭘﻨﺪﺍﺭﻧﺪ ﻛﻪ ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﻓﻘﻂ ﺑﺮﺍﻯ ﺗﻔﺮﻳﺢ ﻭ ﺳﺮﮔﺮﻣﻰ ﻛﻮﺩﻛﺎﻥ ﺩﺭﺳﺖ ﺷﺪﻩ ﻭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ‬
‫ﺧﺮﺩﺳﺎﻝ ﻣﻤﻜﻦ ﺍﺳﺖ ﺁﻧﻬﺎ ﺭﺍ ﻗﻮﺭﺕ ﺑﺪﻫﺪ‪ ،‬ﻣﻨﺎﺳﺐ ﻧﻴﺴﺖ‪ - .‬ﻧﺦ ﺍﺳﺒﺎﺏ ﺑﺎﺯﻳﻬﺎﻯ ﻛﺸﻴﺪﻧﻰ ﺑﺎﻳﺪ‬ ‫ﺳﺎﺯﻧﺪﮔﺎﻥ ﺍﺳﺒﺎﺏ ﺑﺎﺯﻳﻬﺎ ﻧﻴﺰ ﻓﻘﻂ ﺑﻪ ﺟﻨﺒﻪ ﻫﺎﻯ ﺗﺠﺎﺭﻯ ﻭ ﻣﺼﺮﻓﻰ ﺍﺳﺒﺎﺏ ﺑﺎﺯﻳﻬﺎ ﭘﺮﺩﺍﺧﺘﻪ ﺍﻧﺪ ﻭ‬
‫ﭼﻨﺎﻥ ﺿﺨﻴﻢ ﻭ ﻧﺮﻡ ﺑﺎﺷﻨﺪ ﻛﻪ ﺩﺳﺖ ﻛﻮﺩﻙ ﺑﺮ ﺍﺛﺮ ﻛﺸﻴﺪﻥ ﺁﻧﻬﺎ ﻧﺒﺮﺩ‪.‬‬ ‫ﺍﺯ ﺍﻳﻦ ﻧﻜﺘﻪ ﻣﻬﻢ ﻏﺎﻓﻠﻨﺪ ﻛﻪ ﺷﺨﺼﻴﺖ ﻭ ﺗﻔﻜﺮ ﻛﻮﺩﻛﺎﻥ ﺩﺭ ﺳﻨﻴﻨﻰ ﺷﻜﻞ ﻣﻰ ﮔﻴﺮﺩ ﻛﻪ ﺑﺎ ﺍﺳﺒﺎﺏ‬
‫‪ .8‬ﻗﺒﻞ ﺍﺯ ﺧﺮﻳﺪ ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﺑﺎﻳﺪ ﻋﻤﻴﻘﺎ ﺑﻪ ﺗﺎﺛﻴﺮﺍﺕ ﺁﻧﻬﺎ ﺩﺭ ﻛﻮﺩﻙ ﺍﻧﺪﻳﺸﻴﺪ ﻭ ﺍﮔﺮ ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ‬ ‫ﺑﺎﺯﻳﻬﺎ‪ ،‬ﺑﺎﺯﻯ ﻣﻰ ﻛﻨﻨﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ‪ ،‬ﺍﻧﺘﺨﺎﺏ ﻭ ﺗﻬﻴﻪ ﻧﻮﻉ ﻣﻨﺎﺳﺐ ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﺑﺮﺍﻯ ﻛﻮﺩﻛﺎﻥ ﺳﻨﻴﻦ‬
‫ﺧﺎﺻﻰ ﺑﻪ ﻧﻮﻋﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﻛﻮﺩﻙ ﻳﺎ ﺩﻳﮕﺮﺍﻥ ﺧﻄﺮ ﺍﻳﺠﺎﺩ ﻣﻰ ﻛﻨﺪ‪ ،‬ﺑﻬﺘﺮ ﺍﺳﺖ ﺑﻪ ﻛﻮﺩﻙ ﺍﺭﺍﺋﻪ‬ ‫ﻣﺨﺘﻠﻒ ﺑﺴﻴﺎﺭ ﻣﻬﻢ ﺍﺳﺖ‪ .‬ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﺑﺎﻳﺪ ﻭﻳﮋﮔﻴﻬﺎﻯ ﺧﺎﺻﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻛﻪ ﺑﻪ ﺑﺮﺧﻰ ﺍﺯ ﺁﻧﻬﺎ‬
‫ﻧﺸﻮﺩ‪ .‬ﺍﺳﺒﺎﺏ ﺑﺎﺯﻳﻬﺎﻳﻰ ﻛﻪ ﺑﺎ ﺑﺮﻕ ﺷﻬﺮ ﻛﺎﺭ ﻣﻰ ﻛﻨﻨﺪ‪ ،‬ﺗﻔﻨﮕﻬﺎﻯ ﺳﺎﭼﻤﻪ ﺍﻯ ﻭ ﺗﻴﺮﻛﻤﺎﻥ ﺍﺯ ﺍﻳﻦ‬ ‫ﺍﺷﺎﺭﻩ ﻣﻰ ﻛﻨﻴﻢ‪:‬‬
‫ﻧﻮﻉ ﻣﺤﺴﻮﺏ ﻣﻰ ﺷﻮﻧﺪ‪.‬‬ ‫‪ .1‬ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﺑﺎﻳﺪ ﻫﻤﻮﺍﺭﻩ ﻣﻨﺎﺳﺐ ﺳﻦ‪ ،‬ﻋﻼﻗﻪ ﻫﺎ ﻭ ﺩﺭ ﺧﻮﺭ ﺗﻮﺍﻧﺎﻳﻴﻬﺎﻯ ﺫﻫﻨﻰ ﻭ ﺭﺷﺪﻯ‬
‫‪ .9‬ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﺑﺎﻳﺪ ﺑﻪ ﮔﻮﻧﻪ ﺍﻯ ﺑﺎﺷﺪ ﻛﻪ ﺑﺮﺍﻯ ﻛﻮﺩﻙ ﺷﺎﺩﻯ ﻭ ﻧﺸﺎﻁ ﻭ ﻟﺬﺕ ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩ‪.‬‬ ‫ﻛﻮﺩﻙ ﺑﺎﺷﺪ‪ .‬ﺑﻪ ﻃﻮﺭﻯ ﻛﻪ ﻛﻮﺩﻙ ﺁﻥ ﺭﺍ ﺑﺎ ﻛﻤﺎﻝ ﻣﻴﻞ ﺑﭙﺬﻳﺮﺩ ﻭ ﺩﺭ ﺣﻴﻦ ﺑﺎﺯﻯ ﺍﺯ ﺁﻥ‪ ،‬ﻭﺍﻗﻌﺎ ﻟﺬﺕ‬
‫ﻓﻬﺮﺳﺖ ﻣﺮﺟﻊ‪ :‬ﺍﺣﻤﺪ ﻭﻧﺪ‪ ،‬ﺩﻛﺘﺮ ﻣﺤﻤﺪ ﻋﻠﻰ‪ ،‬ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ ﺑﺎﺯﻯ) ﺭﺷﺘﻪ ﻋﻠﻮﻡ ﺗﺮﺑﻴﺘﻰ(‪ ،‬ﺗﻬﺮﺍﻥ‪،‬‬ ‫ﺑﺒﺮﺩ‪ .‬ﻛﻮﺩﻛﺎﻥ ﺳﻨﻴﻦ ﺑﻴﻦ ‪ 6‬ﺗﺎ ‪ 18‬ﻣﺎﻩ‪ ،‬ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﻣﻨﺎﺳﺐ ﺧﻮﺩ ﺩﺍﺭﻧﺪ‪ .‬ﺁﻧﻬﺎ ﻃﺒﻖ‬
‫ﺍﻧﺘﺸﺎﺭﺍﺕ ﺩﺍﻧﺸﮕﺎﻩ ﭘﻴﺎﻡ ﻧﻮﺭ‪.1387 ،‬‬ ‫ﻭﻳﮋﮔﻴﻬﺎﻯ ﺭﺷﺪﻯ‪ ،‬ﻣﺎﻳﻠﻨﺪ ﺍﺷﻴﺎ ﻭ ﭼﻴﺰﻫﺎﻯ ﻛﻮﭼﻚ ﺭﺍ ﺑﺎ ﺍﻧﮕﺸﺘﺎﻥ ﺑﮕﻴﺮﻧﺪ ﻭ ﺑﻪ ﻃﺮﻑ ﺩﻫﺎﻥ ﺑﺒﺮﻧﺪ‪.‬‬
‫ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠﻪ‪ ،‬ﭼﻮﻥ ﺩﻧﺪﺍﻧﻬﺎﻯ ﺷﻴﺮﻯ ﺁﻧﺎﻥ ﺩﺭ ﺣﺎﻝ ﺭﺷﺪ ﻭ ﻧﻤﻮ ﺍﺳﺖ ﻣﻰ ﺧﻮﺍﻫﻨﺪ ﻫﺮﭼﻪ ﺑﻪ ﺩﺳﺖ‬
‫ﻣﻨﺒﻊ‪:‬‬ ‫ﻣﻰ ﺁﻭﺭﻧﺪ ﻣﻴﺎﻥ ﻓﻜﻬﺎﻯ ﺧﻮﺩ ﻓﺸﺎﺭ ﺩﻫﻨﺪ‪ .‬ﺑﻪ ﺗﺪﺭﻳﺞ‪ ،‬ﺗﻮﺟﻪ ﺁﻧﻬﺎ ﺑﻪ ﺍﺷﻴﺎﻯ ﺭﻧﮕﻴﻦ ﺑﻴﺸﺘﺮ ﻣﻰ ﺷﻮﺩ‪.‬‬
‫‪ w‬ﻧﺎﻣﻪ ﺗﻌﻠﻴﻢ ﻭ ﺗﺮﺑﻴﺖ‬
‫ﺑﻨﺎﺑﺮﺍﻳﻦ‪ ،‬ﺑﺠﺎﺳﺖ ﻛﻪ ﺍﺳﺒﺎﺏ ﺑﺎﺯﻳﻬﺎﻳﻰ ﻛﻪ ﺑﺮﺍﻯ ﺍﻳﻦ ﻗﺒﻴﻞ ﻛﻮﺩﻛﺎﻥ ﺗﻬﻴﻪ ﻣﻰ ﺷﻮﺩ ﻧﺮﻡ ﻭ ﺣﺘﻰ‬
‫‪v‬‬ ‫ﺍﻻﻣﻜﺎﻥ ﻗﺎﺑﻞ ﺷﺴﺘﺸﻮ ﻭ ﻧﺸﻜﻦ ﺑﺎﺷﺪ ﻭ ﻧﻮﻙ ﺗﻴﺰ‪ ،‬ﻟﺒﻪ ﺩﺍﺭ ﻭ ﻓﻠﺰﻯ ﻧﺒﺎﺷﺪ‪ .‬ﺍﺯ ﺳﻨﻴﻦ ‪ 14‬ﻣﺎﻫﮕﻰ ﺗﺎ‬
‫ﺣﺪﻭﺩ ‪ 3‬ﺳﺎﻟﮕﻰ ﺑﺎﻳﺪ ﺑﺮﺍﻯ ﻛﻮﺩﻛﺎﻥ ﺍﺳﺒﺎﺏ ﺑﺎﺯﻳﻬﺎﻯ ﺭﻧﮕﻴﻦ ﻭ ﻗﺎﺑﻞ ﺍﻧﺘﻘﺎﻟﻰ ﺗﻬﻴﻪ ﻛﺮﺩ ﻛﻪ ﺑﺮﺍﻳﺸﺎﻥ‬
‫ﺗﺎﺯﮔﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺿﻤﻨﺎ ﻗﻮﻩ ﺑﻴﻨﺎﻳﻰ ﺁﻧﻬﺎ ﺭﺍ ﻧﻴﺰ ﭘﺮﻭﺭﺵ ﺩﻫﺪ‪ .‬ﻣﻌﻤﻮﻻ ﺭﻧﮓ ﻗﺮﻣﺰ ﺍﻭﻟﻴﻦ ﺭﻧﮕﻰ‬
‫ﺍﺳﺖ ﻛﻪ ﺗﻮﺟﻪ ﻛﻮﺩﻙ ﺭﺍ ﺟﻠﺐ ﻣﻰ ﻛﻨﺪ‪ .‬ﺩﺭ ﺩﻭﺭﻩ ﺷﻴﺮﺧﻮﺍﺭﮔﻰ ﻭ ﺯﻧﺪﮔﻰ ﺍﻭﻟﻴﻪ ﻛﻮﺩﻛﺎﻥ‪ ،‬ﭘﺴﺘﺎﻧﻚ‬
‫ﺑﻪ ﻣﻨﺰﻟﻪ ﻧﻮﻋﻰ ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﺑﻪ ﺷﻤﺎﺭ ﻣﻰ ﺭﻭﺩ ﻭ ﻛﻮﺩﻙ ﺁﻥ ﺭﺍ ﺑﺎ ﺣﺮﺹ ﻭ ﻭﻟﻊ ﺧﺎﺻﻰ ﺑﻪ ﺩﻫﺎﻥ‬
‫ﻣﻰ ﺑﺮﺩ ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﺍﺳﺖ ﻛﻪ ﻭﻗﺘﻰ ﺍﺯ ﺍﻭ ﻣﻰ ﮔﻴﺮﻧﺪ ﺧﺸﻤﮕﻴﻦ ﻣﻰ ﺷﻮﺩ ﻭ ﮔﺮﻳﻪ ﺳﺮ ﻣﻰ‬
‫ﺩﻫﺪ‪ .‬ﺑﻪ ﺗﺪﺭﻳﺞ ﻛﻪ ﻛﻮﺩﻛﺎﻥ ﺑﺰﺭﮔﺘﺮ ﻣﻰ ﺷﻮﻧﺪ‪ ،‬ﻋﻼﻗﻪ ﻓﺮﺍﻭﺍﻧﻰ ﺑﻪ ﺗﻤﺎﺷﺎﻯ ﻛﺘﺎﺑﻬﺎﻯ ﻣﺼﻮﺭ ﻭ ﺭﻧﮕﻰ‬
‫ﭘﻴﺪﺍ ﻣﻰ ﻛﻨﻨﺪ ﻛﻪ ﺩﺭ ﺣﻘﻴﻘﺖ ﺍﺯ ﻧﻈﺮ ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ‪ ،‬ﻧﻮﻋﻰ ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﺁﻣﻮﺯﻧﺪﻩ ﻭ ﺳﺮﮔﺮﻡ ﻛﻨﻨﺪﻩ‬
‫ﻣﺤﺴﻮﺏ ﻣﻰ ﺷﻮﻧﺪ ﻭ ﺩﺭ ﻣﺮﺍﺣﻞ ﺑﻌﺪﻯ‪ ،‬ﻳﻌﻨﻰ ﺩﺭ ﺳﻨﻴﻦ ﻛﻮﺩﻛﺴﺘﺎﻥ ﻭ ﺩﺑﺴﺘﺎﻥ‪ ،‬ﺩﺭ ﻳﺎﺩﮔﻴﺮﻯ ﻛﻤﻚ‬
‫ﻓﺮﺍﻭﺍﻧﻰ ﻳﻪ ﺁﻧﻬﺎ ﻣﻰ ﻛﻨﺪ‪ .‬ﺍﮔﺮ ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﻣﺘﻨﺎﺳﺐ ﺳﻦ ﻛﻮﺩﻙ ﻧﺒﺎﺷﺪ‪ ،‬ﻫﺪﻓﻬﺎﻯ ﻣﻮﺭﺩ ﻧﻈﺮ ﺗﺤﻘﻖ‬
‫ﻧﻤﻰ ﻳﺎﺑﻨﺪ‪ .‬ﻣﺜﻼ‪ ،‬ﺍﮔﺮ ﻗﻄﻌﺎﺕ ﻟﮕﻮ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻛﻮﺩﻙ ‪ 7‬ﻣﺎﻫﻪ ﻗﺮﺍﺭ ﺩﻫﻴﻢ‪ ،‬ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﺩﻫﺎﻥ ﻣﻰ‬
‫ﺑﺮﺩ‪ ،‬ﺩﺭ ﺣﺎﻟﻰ ﻛﻪ ﻛﻮﺩﻙ ﺑﺰﺭﮔﺘﺮ ﺑﻪ ﺳﺎﺧﺘﻤﺎﻥ ﺳﺎﺯﻯ ﻣﻰ ﭘﺮﺩﺍﺯﺩ ﻭ ﺍﺯ ﻓﻌﺎﻟﻴﺘﻬﺎﻯ ﺧﻮﺩ ﻟﺬﺕ ﻣﻰ ﺑﺮﺩ‪.‬‬
‫‪ .2‬ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﺑﺎﻳﺪ ﻭﺳﻴﻠﻪ ﺭﺷﺪ ﻛﻮﺩﻙ ﺑﺎﺷﺪ‪ ،‬ﺍﻭ ﺭﺍ ﺑﻪ ﺣﺮﻛﺖ ﻭ ﺗﻔﻜﺮ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﺑﻪ ﻣﺒﺎﺭﺯﻩ‬
‫ﻭ ﺗﻼﺵ ﻓﺮﺧﻮﺍﻧﺪ‪ .‬ﺍﺳﺒﺎﺏ ﺑﺎﺯﻳﻬﺎﻯ ﻣﻔﻴﺪ ﺁﻧﻬﺎﻳﻰ ﺍﻧﺪ ﻛﻪ ﻛﻮﺩﻙ ﻣﻰ ﺗﻮﺍﻧﺪ ﻗﻄﻌﺎﺕ ﺁﻧﻬﺎ ﺭﺍ ﺍﺯ ﻫﻢ‬
‫ﺟﺪﺍ ﻛﻨﺪ ﻭ ﺩﺭ ﻫﺮ ﺟﺪﺍﺳﺎﺯﻯ ﺑﺎ ﻣﺴﺌﻠﻪ ﺟﺪﻳﺪﺗﺮﻯ ﻣﻮﺍﺟﻪ ﺷﻮﺩ ﻭ ﺣﺪﺱ ﺑﺰﻧﺪ ﻛﻪ ﺑﻌﺪﺍ ﭼﻪ ﺍﺗﻔﺎﻗﻰ‬
‫ﺧﻮﺍﻫﺪ ﺍﻓﺘﺎﺩ‪ .‬ﺍﮔﺮ ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﺧﻴﻠﻰ ﺳﺎﺩﻩ ﻳﺎ ﺧﻴﻠﻰ ﭘﻴﭽﻴﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﺧﺴﺘﮕﻰ ﻭ ﺑﻰ ﻋﻼﻗﮕﻰ ﺭﺍ ﺩﺭ‬
‫ﻛﻮﺩﻙ ﺑﻮﺟﻮﺩ ﻣﻰ ﺁﻭﺭﺩ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ‪ ،‬ﻳﻜﻰ ﺍﺯ ﻭﻳﮋﮔﻴﻬﺎﻯ ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﺧﻮﺏ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‪ ،‬ﻣﺘﻨﺎﺳﺐ‬
‫ﺑﺎ ﺷﺮﺍﻳﻂ ﺫﻫﻨﻰ ﻭ ﺟﺴﻤﻰ ﻛﻮﺩﻙ‪ ،‬ﺑﺘﻮﺍﻧﺪ ﻗﻮﺍﻯ ﺧﻼﻗﻪ ﻭ ﺍﺳﺘﻌﺪﺍﺩﻫﺎﻯ ﺩﻳﮕﺮ ﺍﻭ ﺭﺍ ﭘﺮﻭﺭﺵ ﺩﻫﺪ‪.‬‬
‫‪ .3‬ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﺑﺎﻳﺪ ﺍﻧﮕﻴﺰﻩ ﻭ ﻣﺤﺮﻙ ﻣﻨﺎﺳﺐ ﺑﻪ ﻫﻤﺮﺍﻩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﻭ ﺑﺘﻮﺍﻧﺪ ﻛﻮﺩﻙ ﺭﺍ ﺟﻠﺐ‬
‫ﻛﻨﺪ‪ .‬ﺍﮔﺮ ﺑﺎﺯﻯ ﺑﺎ ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﺗﻮﺍﻡ ﺑﺎ ﻣﻮﻓﻘﻴﺖ ﺑﺎﺷﺪ‪ ،‬ﻛﻮﺩﻙ ﺑﻪ ﺍﺩﺍﻣﻪ ﺑﺎﺯﻯ ﺗﺮﻏﻴﺐ ﻣﻰ ﮔﺮﺩﺩ‪ .‬ﻣﺜﻼ‬
‫ﻭﻗﺘﻰ ﻛﻪ ﻛﻮﺩﻙ ﻗﻄﻌﺎﺕ ﺭﻧﮕﻰ ﺭﺍ ﺑﺮ ﺍﺳﺎﺱ ﺭﻧﮓ ﺧﺎﺻﻰ ﻫﻤﺎﻫﻨﮓ ﻣﻰ ﻛﻨﺪ ﻳﺎ ﭘﺎﺯﻟﻰ ﺭﺍ ﺣﻞ ﻣﻰ‬
‫ﻛﻨﺪ‪ ،‬ﺍﺣﺴﺎﺱ ﻣﻮﻓﻘﻴﺖ ﻣﻰ ﻛﻨﺪ ﻭ ﺍﻳﻦ ﻣﻮﻓﻘﻴﺖ ﺩﺭ ﺣﻜﻢ ﭘﺎﺩﺍﺷﻰ ﺍﺳﺖ ﻛﻪ ﻭﻯ ﺩﺭﻳﺎﻓﺖ ﻣﻰ ﻛﻨﺪ‪.‬‬
‫‪ .4‬ﺍﺳﺒﺎﺏ ﺑﺎﺯﻯ ﺑﺎﻳﺪ ﺑﻪ ﭘﺮﻭﺭﺵ ﺣﻮﺍﺱ ﻛﻮﺩﻙ ﻭ ﺑﻪ ﻭﻳﮋﻩ ﺍﻳﺠﺎﺩ ﻭ ﮔﺴﺘﺮﺵ ﻫﻤﺎﻫﻨﮕﻰ ﺑﻴﻦ‬

‫ﺷﻤﺎﺭﻩ ‪23‬‬
‫‪26‬‬ ‫‪www.simorghmagazine.com‬‬
‫ﺁﺫﺭ ‪1389‬‬
HOW THE WORLD
IS USING CELLPHONES
Wilson Electronics, Inc. sent
us this interesting (rather
large) infographic outlining the
demographics of cellphone
use (click for full version).
The infographic illustrates,
among other things, the
number of cellphones per
capita in various countries,
the rate of cellphone adoption
in the U.S. during the past
decade and the acceptability
of certain behaviors regarding
cellphone use.
According to the infographic’s
sources, there are nearly

two cellphones for every one

person living in the United Arab
Emirates (1.95 to be exact) and
Estonia (1.94). By comparison,
there are .87 cellphones per
person in the U.S. China
has the greatest number of
cellphones within its borders
(640,000,000), followed by the
U.S. (270,000,000).
In addition, 15% of Americans
take phone calls during
sex, according to a survey
(although 6% to 10% think
it’s acceptable, according to
another survey), and three
in 10 Americans used a
cellphone in 1999, versus nine
in 10 a decade later.

Issue 23
www.simorghmagazine.com
December 2010 27
 expertise, Mussivand has chaired and served as a
member on several boards, and he has been a CEO
of several successful corporations. His leadership has
been responsible for creating over 1,000 man years
in the Canadian workforce and has been the catalyst
for an influx of more than $200 million, primarily from
outside Canada, during the past 10 years.
Mussivand is a Fellow of the International Academy
of Cardiovascular Sciences and a Member of the
European Academy of Sciences. In 2001, he won the
NSERC University-Industry Synergy Award. He is a
Fellow of the Royal Society of Canada (the highest
scholarly honour in Canada) and has served the last
three Canadian prime ministers as a member of the
Prime Minister's Advisory Council on Science and
Technology (PMACST).
Mussivand has published over 250 papers, books and
technical articles, and he has supervised and taught
over 300 students, residents and post-doctoral fellows.
PRESENTER DR. IAN GRAHAM (LEFT) AND
DR.TOFY MUSSIVAND, AWARDEE (RIGHT).
RESEARCH & CLINICAL INTERESTS
OVERVIEW Mussivand's areas of interest and contributions
Tofy Mussivand is Chair and Director of the include artificial hearts (mechanical circulatory support
Cardiovascular Devices Program at the University of devices) as treatment for heart failure, remote power
Ottawa Heart Institute. He is also Chair of the Medical transfer for implantable medical devices, remote
Devices Program, Professor of Surgery in the Faculty of patient monitoring (telemedicine), biofluid dynamics
Medicine, and Professor of Engineering in the School to reduce/eliminate thrombosis in blood conducting
of Information Technology and Engineering at the devices, patient care simulation centre, detection
University of Ottawa. devices and methods for detection, in situ sterilization,
medical devices (failure analysis and regulatory
BACKGROUND process) and medical sensors.
He has been actively involved in the medical devices
field for over 25 years in Canada and internationally.
Mussivand received his undergraduate education
and training in engineering and management.
Following many successful years in senior positions in
government, crown corporations and the private sector,
he received his doctorate in Medical Engineering
and Medical Sciences at the University of Akron and
Northeastern Ohio Universities College of Medicine.
Thereafter, he joined the internationally acclaimed
Cleveland Clinic Hospital and Research Foundation,
where he gained invaluable knowledge and experience
in the development of medical devices, artificial hearts
and cardiac care. In 1989, he was invited to return to
Canada to continue his pioneering work in the field of
medical devices.
Mussivand has achieved national and global
recognition. His breakthroughs have resulted in
prominently situating Canada in the fields of medical
devices, artificial hearts, remote power transfer and in
situ sterilization. He has 15 patents to his name and
another eight pending.
Combining his scientific, management and business
 Simorgh Exclusive

Tofy Mussivand
FRSC, PhD, DEng
Director & CEO, Medical Devices Innovation Institute
(MDI2) and
Director, Cardiovascular Devices Division
University of Ottawa/University of Ottawa Heart Institute
Ottawa, Ontario

The winner of the CIHR Knowledge Translation Award

looks for innovative ways to treat heart failure.
Sometimes complex problems need to be viewed in
simple terms.
Dr. Tofy Mussivand, winner of the 2010 CIHR Knowledge
Translation Award, took a very complex problem - heart
failure - and reduced it to simple mechanical roots.
"I saw many people, young and old, who die from heart
failure. When doctors say you have heart failure, it's of a successful global medical device company that
very bad news - if you don't do anything, within several continues to save lives around the globe. And in Canada,
years you will die," says Dr. Mussivand. "I became very he continues to conduct groundbreaking research and
absorbed in and focused on the problem." develop novel medical devices for a range of health-care
He began his work on this issue at the Cleveland Clinic, applications.
but was eventually persuaded to return to Canada and "We have also established the Medical Devices
join the University of Ottawa Heart Institute by Dr. Wilbert Innovation Institute (MDI2), which is focused on
Keon. There Dr. Mussivand began to explore new advancing new innovative medical devices from concept
approaches to treating heart failure. to clinical use and working to advance Canada's standing
"I love to take complex issues and simplify them," says in the global medical devices sector through enhanced
Dr. Mussivand. "That's the way I understand it and that's collaboration and knowledge sharing."
the way I enjoy it. I simplified heart failure as essentially A strong believer and advocate for multidisciplinary
a problem with a pump." collaboration, Dr. Mussivand feels that knowledge
Having reframed the problem, Dr. Mussivand was able sharing is the key to global competitiveness for Canada.
to combine his backgrounds in engineering and medicine "Without effective knowledge exchange, mankind
and assemble a multidisciplinary team from universities will stagnate" says Dr. Mussivand. "Through greater
and hospitals in Canada and abroad to develop and test collaboration we will enhance opportunities to reduce
an implantable artificial heart and associated enabling suffering and treat disease."
technologies. The CIHR Knowledge Translation Award honours and
Dr. Mussivand's work on the artificial heart led to much supports the exemplary knowledge translation efforts
more than a promising new treatment for people who and activities of an exceptional individual, team or
suffer from heart failure. His work led to the creation organization that has made an outstanding contribution
to increasing the application of research findings,
improving the health of Canadians, health services and
products, or strengthening the health-care system.

DR. TOFY MUSSIVAND,

WINNER OF CIHR
KNOWLEDGE TRANSLATION
AWARD, WITH DR. ALAIN
BEAUDET, CIHR PRESIDENT
(LEFT), AND HIS EXCELLENCY
THE RIGHT HONOURABLE
DAVID JOHNSTON,
GOVERNOR GENERAL OF
CANADA (RIGHT).
 ‫ﺍﺯ ﺣﺮﻑ ﺗﺎ ﻋﻤﻞ‬
‫ﻣﺮﺩ‪:‬‬ ‫ﻭ‬ ‫ﺯﻥ‬ ‫ﺗﺴﺎﻭﻯ‬
‫ﺗﺼﻮﺭ ﻛﻨﻴﺪ‪ ،‬ﺩﻭ ﺩﻫﻪ ﻗﺒﻞ ﺍﺳﺖ ﻭﺷﻤﺎ ﺩﺭ ﺟﻤﻌﻰ ﻣﺘﺸﻜﻞ ﺍﺯ ﺩﻭﺳﺘﺎﻥ‪ ،‬ﻫﻤﻜﺎﺭﺍﻥ ﻭ ﻳﺎ ﻫﻤﺴﺎﻳﮕﺎﻥ‬
‫ﺗﻨﻬﺎ ﻗﺎﻧﻮﻧﻰ ﺩﺭ ﺣﻤﺎﻳﺖ ﺍﺯ ﺯﻥ ﻭﺿﻊ ﻧﻤﻰ ﻛﻨﺪ‪ ،‬ﺣﺘﻰ ﻧﺘﻴﺠﻪ ﺁﻥ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﺩﺭ ﺳﭙﺘﺎﻣﺒﺮ ‪2007‬‬ ‫ﺧﻮﺩ ﻧﺸﺴﺘﻪ ﺍﻳﺪ ﻭ ﺍﺧﺒﺎﺭ ﺁﺯﺍﺭ ﻭ ﺍﺫﻳﺖ ﻭ ﺑﻄﻮﺭ ﻛﻠﻰ ﻧﻘﺾ ﺣﻘﻮﻕ ﺗﻌﺪﺍﺩﻯ ﺍﺯ ﻫﻤﻮﻃﻨﺎﻥ ﺧﻮﺩ ﺭﺍ ﻣﻰ‬
‫ﻃﺮﺣﻰ ﻗﺎﻧﻮﻧﻰ ﺩﺭ ﻣﺠﻠﺲ ﺍﻳﺮﺍﻥ ﭘﻴﺸﻨﻬﺎﺩ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﺑﺎ ﺣﺬﻑ ﺣﻖ ﺭﺿﺎﻳﺖ ﺯﻥ ﺩﺭ ﻣﻮﺭﺩ ﺍﺯﺩﻭﺍﺝ‬ ‫ﺷﻨﻮﻳﺪ ﻛﻪ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﻪ ﻫﺮ ﺩﻟﻴﻠﻰ ﺍﺯﺟﻤﻠﻪ ﺍﻋﺘﻘﺎﺩﺍﺕ ﻣﺬﻫﺒﻰ‪ ،‬ﺳﻴﺎﺳﻰ ﻭ ﻏﻴﺮﻩ ‪ ،‬ﻣﻮﺭﺩ ﺷﻜﻨﺠﻪ‪،‬‬
‫ﺩﻭﻡ ﺷﻮﻫﺮﺵ ﻭ ﻫﻤﭽﻨﻴﻦ ﻭﺍﮔﺬﺍﺭﻯ ﺗﺼﻤﻴﻢ ﻧﻬﺎﺋﻰ ﺩﺭ ﻣﻮﺭﺩ ﭼﻨﺪ ﻫﻤﺴﺮﻯ ﺑﻪ ﺩﺍﺩﮔﺎﻩ‪ ،‬ﺍﺳﺎﺳ ًﺎ ﺗﺘﻤﻪ‬ ‫ﺿﺒﻂ ﺍﻣﻮﺍﻝ‪ ،‬ﺯﻧﺪﺍﻥ‪ ،‬ﺍﻋﺪﺍﻡ ﻭ ﻏﻴﺮﻩ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺑﺎﺷﻨﺪ‪ .‬ﺁﻳﺎ ﺍﺯ ﺟﻤﻊ ﻣﻮﺭﺩ ﺗﺼﻮﺭ ﺷﻤﺎ ﺍﻓﺮﺍﺩﻯ ﻫﺴﺘﻨﺪ‬
‫ﺁﺑﺮﻭﻯ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﻣﺮﺩﺍﻥ ﺍﻳﺮﺍﻧﻰ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﻣﻰ ﺭﻳﺰﺩ ﻭ ﺑﻪ ﻛﻠﻰ ﺟﻬﺪ ﺑﻠﻴﻎ ﺩﺭ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻦ‬ ‫ﻛﻪ ﻣﺨﺎﻟﻔﺖ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺍﻳﻨﮕﻮﻧﻪ ﺑﺮﺧﻮﺭﺩ ﻫﺎ ﺍﻋﻼﻡ ﻛﻨﻨﺪ ﻭ ﺣﺎﺿﺮ ﺷﻮﻧﺪ ﺑﺮﺍﻯ ﺭﻫﺎﺋﻰ ﺍﻳﻦ ﺍﻓﺮﺍﺩ ﺍﺯ‬
‫ﻣﻨﺰﻟﺖ ﻭ ﺍﻧﺴﺎﻧﻴﺖ ﺯﻧﺎﻥ ﻣﻰ ﻧﻤﺎﻳﺪ‪.‬‬ ‫ﺍﻳﻦ ﮔﻮﻧﻪ ﺟﻮﺭ ﻭ ﺑﻰ ﻋﺪﺍﻟﺘﻰ ﻫﺎ ﻛﺎﺭﻯ ﺑﻜﻨﻨﺪ؟ ﺍﺯ ﺍﻳﻦ ﺟﻤﻊ ﭼﻪ ﺗﻌﺪﺍﺩﻯ‪ ،‬ﺍﻳﻦ ﺍﻋﻤﺎﻝ ﺭﺍ ﭘﺴﻨﺪﻳﺪﻩ ﻭ‬
‫ﻋﺪﻩ ﺍﻯ ﻛﻪ ﻫﻤﻴﺸﻪ‪ ،‬ﺍﺳﺘﻔﺎﺩﻩ ﺍﺑﺰﺍﺭﻯ ﺍﺯ ﺯﻥ ﺑﺮﺍﻯ ﺗﺒﻠﻴﻐﺎﺕ ﻭ ﺳﻮﺩ ﺟﻮﺋﻰ ﻫﺎﻯ ﻣﺎﻟﻰ ﺭﺍ ﺩﺭ ﺟﻮﺍﻣﻊ‬ ‫ﺍﻳﻦ ﮔﻮﻧﻪ ﺭﻓﺘﺎﺭ ﺭﺍ ﺷﺎﻳﺴﺘﻪ ﻭ ﺣﻖ ﻫﺮ ﺩﮔﺮﺍﻧﺪﻳﺸﻰ ﺩﺭ ﺍﻳﻦ ﻣﺮﺯ ﻭ ﺑﻮﻡ ﻣﻴﺪﺍﻧﻨﺪ؟ ﺟﻮﺍﺏ ﺍﻳﻦ ﺳﻮﺍﻝ ﻫﺎ‬
‫ﻏﺮﺑﻰ ﺑﻪ ﻧﻘﺪ ﻛﺸﻴﺪﻩ ﺍﻧﺪ ‪ ،‬ﺗﺎ ﻛﻨﻮﻥ ﺍﻧﺪﻳﺸﻴﺪﻩ ﺍﻧﺪ ﻛﻪ ﺧﻮﺩ ﺑﻪ ﭼﻪ ﭼﺸﻤﻰ ﺑﻪ ﺟﻤﻌﻴﺖ ﻧﺴﻮﺍﻥ‬ ‫ﺍﻟﺒﺘﻪ ﺑﻪ ﻓﺮﺍﺧﻮﺭ ﺟﻤﻊ ﻣﻮﺭﺩ ﺗﺼﻮﺭ ﺷﻤﺎ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺁﻧﭽﻪ ﺩﺭ ﻛﻞ ﺑﻪ ﺍﻗﺮﺍﺭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺟﻮﺍﻧﺎﻥ‬
‫ﻧﮕﺮﻳﺴﺘﻪ ﺍﻧﺪ؟ ﭼﺸﻤﻰ ﻛﻪ ﻫﻤﻮﺍﺭﻩ ﺯﻥ ﺭﺍ ﻭﺳﻴﻠﻪ ﺍﻯ ﺍﻟﺒﺘﻪ ﻧﻪ)!( ﺑﺮﺍﻯ ﺳﻮﺩ ﺟﻮﺋﻰ ﻣﺎﻟﻰ‪ ،‬ﺍﻣﺎ ﺑﺮﺍﻯ‬ ‫ﺁﻥ ﺳﺎﻟﻬﺎ ﺭﻭﺷﻦ ﻭ ﻣﺸﺨﺺ ﮔﺸﺘﻪ‪ ،‬ﺍﻳﻦ ﺑﻮﺩﻩ ﻛﻪ ﻛﻤﺘﺮ ﻛﺴﻰ ﺩﺭ ﺁﻥ ﺳﺎﻟﻬﺎ ﺿﻤﺎﻧﺖ ﺳﻼﻣﺖ‪ ،‬ﺭﻓﺎﻩ‬
‫ﺳﻮﺩ ﺟﻮﺋﻰ ﺟﻨﺴﻰ ﺷﺨﺼﻰ‪ ،‬ﺣﻼﻝ ﺩﺍﻧﺴﺘﻪ ﻭ ﺩﺭ ﻃﻤﻊ ﺑﻴﺸﺘﺮ ﺩﺍﺷﺘﻦ ﺍﺯ ﺁﻥ ﻫﻴﭻ ﺗﻌﺎﺭﻓﻰ ﺑﺎ ﺍﺣﺪﻯ‬ ‫ﻭ ﺁﺳﺎﻳﺶ ﺧﻮﺩ ﻭ ﺧﺎﻧﻮﺍﺩﻩ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﮔﺮﻭ ﺳﻼﻣﺖ ﻭ ﺁﺳﺎﻳﺶ ﮔﺮﻭﻩ ﻫﺎﻯ ﻣﺨﺘﻠﻒ ﻓﻜﺮﻯ‪ ،‬ﻋﻘﻴﺪﺗﻰ‪،‬‬
‫ﻧﺪﺍﺭﺩ‪ .‬ﺗﺎ ﺑﺪﺍﻧﺠﺎ ﻛﻪ ﺍﮔﺮ ﺳﻮﺩ ﻭ ﻟﺬﺕ ﺑﻪ ﻧﻔﻊ ﺑﺎﺷﺪ‪ ،‬ﻗﻮﺍﻧﻴﻦ ﻧﻴﺰ ﻣﻮﺍﻓﻖ ﻣﻰ ﺷﻮﻧﺪ‪ ،‬ﺷﺮﻉ ﮔﺮﺩﻥ ﺧﻢ‬ ‫ﺳﻴﺎﺳﻰ ﻭ ﻏﻴﺮﻩ ﻣﻰ ﺩﻳﺪ‪ .‬ﭼﻪ ﺑﺴﻴﺎﺭ ﻛﺴﺎﻧﻰ ﺑﻮﺩﻧﺪ ﻛﻪ ﻧﻪ ﺗﻨﻬﺎ ﺫﺭﻩ ﺍﻯ ﺍﺯ ﺍﻳﻦ ﺑﻰ ﻋﺪﺍﻟﺘﻰ ﻫﺎ ﺑﺪ ﺑﻪ‬
‫ﻣﻴﻜﻨﺪ ﻭ ﺍﺻﻮﻝ ﺍﻧﺴﺎﻧﻴﺖ ﻫﻢ ﺗﻐﻴﻴﺮ ﻣﻰ ﻛﻨﻨﺪ‪ ،‬ﺍﻣﺎ ﺍﮔﺮ ﺑﻪ ﻧﻔﻊ ﻧﺒﻮﺩ ﻫﺰﺍﺭﺍﻥ ﻣﺎﺩﻩ ﻭ ﺗﺒﺼﺮﻩ ﺑﻪ ﻛﻤﻚ‬ ‫ﺩﻝ ﺭﺍﻩ ﻧﻤﻰ ﺩﺍﺩﻧﺪ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﺧﻴﺎﻝ ﺧﻮﺩ ﺑﺎ ﺗﺎﺋﻴﺪ ﻭ ﺳﻜﻮﺕ ﺩﺭ ﺍﻳﻦ ﺛﻮﺍﺏ ﻧﺎﻧﻮﺷﺘﻪ‪ ،‬ﺷﺮﻳﻚ ﮔﺸﺘﻪ ﺍﻧﺪ‪.‬‬
‫ﺧﻮﺍﻫﻨﺪ ﺁﻣﺪ‪ .‬ﺍﻓﺮﺍﺩﻯ ﻛﻪ ﺗﻤﺎﻡ ﻗﻮﺍ ﻭ ﻧﻴﺮﻭﻯ ﺧﻮﺩ ﻭ ﺍﻟﺒﺘﻪ ﺛﺮﻭﺕ ﻣﻠﻰ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﮔﺮﻓﺘﻪ ﺍﻧﺪ ﺗﺎ ﺯﻧﻰ‬ ‫ﺍﻳﻦ ﻭﺍﻗﻌﻴﺖ ﻛﻪ ﺍﻛﻨﻮﻥ ﺑﻪ ﺷﻜﻞ ﭘﺘﻜﻰ ﺩﺭﺩﻧﺎﻙ ﻣﺪﺍﻡ ﺑﺮ ﺳﺮ ﺍﻳﻦ ﺟﺎﻣﻌﻪ ﺧﻮﺭﺩﻩ ﻭ ﻣﻰ ﺧﻮﺭﺩ‪،‬‬
‫ﺑﺎ ﺁﺳﺘﻴﻦ ﺣﻠﻘﻪ ﺍﻯ ﺩﺭ ﺭﺳﺎﻧﻪ ﻣﻠﻰ ﻇﺎﻫﺮ ﻧﺸﻮﺩ ﻭ ﻳﺎ ﺩﺧﺘﺮﻯ ﺑﺎ ﺻﻨﺪﻝ ﻗﺮﻣﺰ ﺩﺭ ﺧﻴﺎﺑﺎﻥ ﻗﺪﻡ ﻧﺰﻧﺪ‪،‬‬ ‫ﺩﺭﻙ ﻫﻤﻴﻦ ﺭﺍﺑﻄﻪ ﺳﺎﺩﻩ ﺍﺳﺖ‪ ،‬ﺭﺍﺑﻄﻪ ﺳﺎﺩﻩ ﺩﺭ ﻧﻈﺮ‪ ،‬ﺍﻣﺎ ﺳﺨﺖ ﺩﺭ ﻋﻤﻞ ﻛﻪ ﺁﺳﺎﻳﺶ ﻭ ﺍﻣﻨﻴﺖ‪،‬‬
‫ﺩﺭ ﻣﻮﺭﺩ ﺳﻴﺼﺪ ﻫﺰﺍﺭ ﺯﻧﻰ ﻛﻪ ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﺩﺭ ﺧﻴﺎﺑﺎﻥ ﻫﺎﻯ ﺗﻬﺮﺍﻥ‪ ،‬ﺑﻰ ﺧﺎﻧﻤﺎﻥ ﻭ ﺳﺮﮔﺮﺩﺍﻧﻨﺪ‬ ‫ﺭﻓﺎﻩ ﻭ ﺳﻌﺎﺩﺕ‪ ،‬ﺩﺭ ﮔﺮﻭ ﻭﺣﺪﺗﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﻛﺜﺮﺕ ﺣﺎﺻﻞ ﻣﻰ ﺷﻮﺩ‪ .‬ﻭﺣﺪﺗﻰ ﻛﻪ ﻧﺘﻴﺠﻪ ﺁﻥ ﻣﻘﺎﺑﻠﻪ‬
‫ﭼﻪ ﻓﻜﺮﻯ ﻣﻰ ﻛﻨﻨﺪ ﻭ ﺍﺳﺎﺳ ًﺎ ﺑﻪ ﺁﻧﻬﺎ ﺑﺎ ﭼﻪ ﭼﺸﻤﻰ ﻣﻰ ﻧﮕﺮﻧﺪ؟ ﺁﻳﺎ ﻗﻮﺍﻧﻴﻦ ﭘﻴﺸﻨﻬﺎﺩﻯ ﻗﺎﻧﻮﻥ ﮔﺬﺍﺭ‪،‬‬ ‫ﺑﺎ ﺑﻰ ﻋﺪﺍﻟﺘﻰ ﺑﺮﺍﻯ ﻫﻤﻪ ﺑﺎﺷﺪ‪ ،‬ﺣﺘﻰ ﻛﺴﺎﻧﻰ ﻛﻪ ﺍﻋﺘﻘﺘﺪﺍﺗﺸﺎﻥ؛ ﺍﻓﻜﺎﺭ ﻣﺬﻫﺒﻰ ﻳﺎ ﺳﻴﺎﺳﻴﺸﺎﻥ‪ ،‬ﺑﺎﻭﺭ‬
‫ﺩﺭ ﻣﻮﺭﺩ ﭼﻨﺪ ﻫﻤﺴﺮﻯ ﻛﻪ ﺣﺘﻰ ﺑﺎ ﻣﻮﺍﻓﻘﺖ ﺑﻌﻀﻰ ﺍﺯ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﺯﻥ ﻧﻴﺰ ﻣﻮﺍﺟﻪ ﻣﻰ ﺷﻮﺩ‪ ،‬ﺷﻴﻮﻩ‬ ‫ﻫﺎ ﻭ ﺭﺳﻮﻡ ﺯﻧﺪﮔﻴﺸﺎﻥ‪ ،‬ﺑﺎ ﺁﻧﭽﻪ ﻣﻦ ﻭ ﺗﻮ ﺩﺭﺳﺖ ﻣﻰ ﭘﻨﺪﺍﺭﻳﻢ ﻣﺘﻔﺎﻭﺕ ﺑﺎﺷﺪ‪ .‬ﺍﻛﻨﻮﻥ ﺩﺭﺟﺎﻣﻌﻪ ﺑﺰﺭگ‬
‫ﺟﺪﻳﺪ ﻛﻤﻚ ﺭﺳﺎﻧﻰ ﺑﻪ ﻣﺎﺩﺭﺍﻥ ﺑﻰ ﺳﺮﭘﺮﺳﺖ ﻭ ﺗﻨﻬﺎﺋﻰ ﺍﺳﺖ ﻛﻪ ‪ 29‬ﺩﺭﺻﺪ ﺍﺯ ﺧﺎﻧﻮﺍﺩﻩ ﻫﺎﻯ ﺯﻳﺮ‬ ‫ﻣﺎ ﻛﻤﺘﺮ ﻛﺴﻰ ﭘﻴﺪﺍ ﻣﻰ ﺷﻮﺩ ﻛﻪ ﺩﺍﻏﻰ ﺍﺯ ﺑﻰ ﻋﺪﺍﻟﺘﻰ ﻭ ﻧﻘﺾ ﺣﻖ‪ ،‬ﺑﺮ ﭘﻴﻜﺮﻩ ﺧﻮﺩ‪ ،‬ﺧﺎﻧﻮﺍﺩﻩ ﻭ ﻳﺎ‬
‫ﺧﻂ ﻓﻘﺮ ﺍﻳﺮﺍﻥ ﺭﺍ ﺗﺸﻜﻴﻞ ﻣﻴﺪﻫﻨﺪ؟‬ ‫ﺑﺴﺘﮕﺎﻧﺶ ﻧﻨﺸﺴﺘﻪ ﺑﺎﺷﺪ‪ .‬ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﺗﺠﺮﺑﻪ ﺗﻠﺦ ﺍﻛﻨﻮﻥ ﺑﺎﻭﺭ ﺍﻳﻦ ﺍﺻﻞ ﺑﺮﺍﻯ ﻛﺜﻴﺮﻯ ﺍﺯ ﺍﻳﺮﺍﻧﻴﺎﻥ‬
‫ﺍﮔﺮ ﻫﻨﻮﺯ ﻧﺸﺴﺘﻪ ﺍﻳﻢ ﺗﺎ ﺑﺎ ﺗﻐﻴﻴﺮ ﻗﻮﺍﻧﻴﻦ ﻭ ﺩﻳﺪ ﻣﺴﺌﻮﻟﻴﻦ ﻧﺴﺒﺖ ﺑﻪ ﺣﻘﻮﻕ ﺯﻧﺎﻥ ﻭ ﻳﺎ ﻋﻤﻞ ﺑﻪ‬ ‫ﺷﺪﻩ ﻛﻪ ﺣﻘﻮﻕ ﺑﺸﺮ ﺑﺮﺍﻯ ﺑﺸﺮ ﺍﺳﺖ ﻭ ﺩﺭ ﺑﺸﺮ ﺑﻮﺩﻥ ﻳﺎ ﻧﺒﻮﺩﻥ ﺍﻓﺮﺍﺩ ﻧﻤﻰ ﺗﻮﺍﻥ ﺷﻚ ﻛﺮﺩ‪ ،‬ﭼﺮﺍﻛﻪ‬
‫ﻣﻌﺎﻫﺪﻩ ﻫﺎﻯ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ ﺩﺭﺍﻳﻦ ﺯﻣﻴﻨﻪ ﮔﺮﻩ ﺍﺯ ﻛﺎﺭ ﺍﻳﻦ ﻣﺸﻜﻞ ﺑﺎﺯ ﺷﻮﺩ‪ ،‬ﺑﻬﺘﺮ ﺍﺳﺖ ﺻﻨﺪﻟﻰ ﺭﺍﺣﺖ‬ ‫ﺣﻀﺮﺕ ﺣﻖ ﻫﻤﻪ ﺭﺍ ﻳﻜﺴﺎﻥ ﺧﻠﻖ ﻧﻤﻮﺩﻩ‪ .‬ﺁﻳﺎ ﺑﻬﺘﺮ ﻧﻴﺴﺖ ﺑﺠﺎﻯ ﺧﻠﻖ ﺗﺠﺮﺑﻪ ﻫﺎﻯ ﺗﻠﺦ ﺟﺪﻳﺪ‪ ،‬ﺍﺯ‬
‫ﺗﺮﻯ ﺑﺮﺍﻯ ﻧﺸﺴﺘﻦ ﺧﻮﺩ ﺑﻴﺎﺑﻴﻢ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺍﻳﺮﺍﻥ ﻧﻪ ﺗﻨﻬﺎ "ﻣﻴﺜﺎﻕ ﺍﻣﺤﺎء ﺟﻤﻴﻊ ﺍﺷﻜﺎﻝ ﺗﺒﻌﻴﺾ ﻋﻠﻴﻪ‬ ‫ﻳﻚ ﺗﺠﺮﺑﻪ ﺩﺭﺱ ﺑﮕﻴﺮﻳﻢ ﻭ ﺑﺎ ﻫﺰﻳﻨﻪ ﻫﺎﻯ ﺟﺎﻧﻰ ﻭ ﻣﺎﻟﻰ ﻛﻤﺘﺮﻯ ﺑﻪ ﺑﺎﻭﺭ ﻫﺎﻯ ﻣﺸﺘﺮﻙ ﺑﺮﺳﻴﻢ؟‬
‫ﺯﻧﺎﻥ" ﺭﺍ ﻛﻪ ﺩﺭ ﺩﻭﺭﻩ ﺁﻗﺎﻯ ﺧﺎﺗﻤﻰ ﭘﻴﺸﻨﻬﺎﺩ ﺷﺪ‪ ،‬ﻧﭙﺬﻳﺮﻓﺖ ﻭ ﺁﻥ ﺭﺍ ﻧﺎﺳﺎﺯﮔﺎﺭ ﺑﺎ ﻫﻨﺠﺎﺭﻫﺎﻯ ﺍﺳﻼﻣﻰ‬ ‫ﺁﻧﭽﻪ ﺑﺎﻳﺪ ﻳﺎﺩ ﮔﺮﻓﺖ ﺍﻳﻨﺴﺖ ﻛﻪ؛ ﺗﺠﺮﺑﻪ ﺧﻮﺑﺴﺖ ﺍﻣﺎ ﺗﻜﺮﺍﺭ ﺗﺠﺮﺑ ِﻪ ﺍﺷﺘﺒﺎﻩ‪ ،‬ﺣﻤﺎﻗﺖ ﺍﺳﺖ‪.‬‬
‫ﺩﺍﻧﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺑﺎ ﻋﻤﻞ ﻧﻜﺮﺩﻥ ﺑﻪ ﺳﺎﻳﺮ ﻣﻌﺎﻫﺪﺍﺕ ﺍﺯ ﺟﻤﻠﻪ ﻣﻴﺜﺎﻕ ﻫﺎﻯ ﺑﻴﻦ ﺍﻟﻤﻠﻠﻰ "ﺣﻘﻮﻕ ﻣﺪﻧﻰ‬ ‫ﺣﺎﻝ ﺗﺼﻮﺭ ﻧﻤﺎﺋﻴﺪ ﻛﻪ ﻣﻤﻜﻦ ﺍﺳﺖ ﺩﺭ ﺩﻭ ﺩﻫﻪ ﺑﻌﺪ‪ ،‬ﺩﻭﺑﺎﺭﻩ ﻣﺠﻨﻮﻧﻰ ﺑﻨﺸﻴﻨﺪ ﻭ ﻣﻘﺎﻟﻪ ﺍﻯ‬
‫ﻭ ﺳﻴﺎﺳﻰ"‪"،‬ﺍﻣﺤﺎء ﺗﺒﻌﻴﺾ ﻧﮋﺍﺩﻯ"‪"،‬ﺣﻘﻮﻕ ﻛﻮﺩﻙ" ﻭ ‪ ،...‬ﻛﻪ ﻣﻮﺭﺩ ﺍﻣﻀﺎء ﺍﻳﺮﺍﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺑﻮﺩ؛‬ ‫ﺑﻨﻮﻳﺴﺪ؛ ﻛﻪ ﺩﺭ ﺳﺎﻟﻬﺎ ﭘﻴﺶ ﺍﻓﺮﺍﺩﻯ ﺑﻮﺩﻧﺪ ﻛﻪ ﻋﻠﻰ ﺭﻏﻢ ﺗﻤﺎﻡ ﺑﻰ ﻋﺪﺍﻟﺘﻰ ﻫﺎ‪ ،‬ﻧﺸﺴﺘﻨﺪ ﻭ ﻫﻤﭽﻮﻥ‬
‫ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﻛﻪ ﺭﻗﺒﺘﻰ ﺑﻪ ﺍﺟﺮﺍﻯ ﺍﻳﻨﮕﻮﻧﻪ ﻣﻌﺎﻫﺪﺍﺕ ﻧﺪﺍﺭﺩ‪ .‬ﭘﺲ ﺑﻬﺘﺮ ﺍﺳﺖ ﺭﺍﻩ ﺣﻞ ﺭﺍ ﺩﺭ ﺧﻮﺩ‬ ‫ﮔﺬﺷﺘﮕﺎﻧﺸﺎﻥ‪ ،‬ﺩﻡ ﻧﺰﺩﻧﺪ‪ .‬ﻧﺪﺍ ﻫﺎﻯ ﺍﻃﺮﺍﻑ ﺧﻮﺩ ﺭﺍ ﺷﻨﻴﺪﻧﺪ ﻭ ﺩﻳﺪﻧﺪ ﻭ ﻧﻪ ﺗﻨﻬﺎ ﺫﺭﻩ ﺍﻯ ﺍﺯ ﺍﻳﻦ ﺑﻰ‬
‫ﺟﺴﺘﺠﻮ ﻛﻨﻴﻢ؛ ﺭﺍﻩ ﺣﻞ ﻫﺎﻯ ﺳﺎﺩﻩ ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﻣﺤﻜﻢ ﻣﺎﺳﺖ ﻛﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺳﺎﻳﺮ ﺗﻌﺼﺒﺎﺕ‬ ‫ﻋﺪﺍﻟﺘﻰ ﻫﺎ ﺑﺪ ﺑﻪ ﺩﻝ ﺭﺍﻩ ﻧﺪﺍﺩﻧﺪ ﻭ ‪ . ...‬ﺷﺎﻳﺪ ﺍﻭ ﺍﻳﻨﺒﺎﺭ ﺑﻨﻮﻳﺴﺪ ﻛﻪ ﺑﻮﺩﻧﺪ ﻛﺴﺎﻧﻰ ﻛﻪ ﺩﺭ ﻣﻘﺎﺑﻞ‬
‫ﻣﺘﺪﺍﻭﻝ ﺭﺍ ﻧﻴﺰ ﺍﺯ ﺑﻴﻦ ﻣﻰ ﺑﺮﺩ ﻭ ﺳﺒﺐ ﺑﺮ ﺍﻓﺘﺎﺩﻥ ﺑﻨﻴﺎﻥ ﺟﻨﮓ ﻭ ﺟﺪﺍﻝ ﻣﻰ ﺷﻮﺩ ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﻣﺎ‬ ‫ﺷﻌﺎﺭ ﺗﺴﺎﻭﻯ ﺣﻘﻮﻕ ﺯﻥ ﻭ ﻣﺮﺩ ﺳﺮ ﺗﻜﺎﻥ ﻣﻰ ﺩﺍﺩﻧﺪ ﻭ ﺩﺭ ﺩﻝ ﺑﺎﻭﺭﻯ ﺩﻳﮕﺮ ﺩﺍﺷﺘﻨﺪ ﻭ ﺩﺭ ﺭﻓﺘﺎﺭ‪،‬‬
‫ﺭﺍ ﺑﻪ ﺭﻭﺯ ﭘﺮ ﺷﻜﻮﻫﻰ ﻣﻰ ﺭﺳﺎﻧﺪ ﻛﻪ ﺗﺼﻮﺭ ﺻﻠﺢ ﺩﺭ ﭼﻨﺪ ﻗﺪﻣﻰ ﻣﺎ‪ ،‬ﺍﻳﻨﻘﺪﺭ ﻣﺸﻜﻞ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪.‬‬ ‫ﻓﺎﺟﻌﻪ ﻋﻤﻞ ﻣﻰ ﻛﺮﺩﻧﺪ‪ .‬ﺍﮔﺮ ﭼﻨﻴﻦ ﺑﻨﻮﻳﺴﺪ‪ ،‬ﺣﻖ ﺩﺍﺭﺩ‪ .‬ﺷﺎﻳﺪ ﺍﻭ ﺑﻨﻮﻳﺴﺪ ﻛﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺣﺮﻓﻰ‬
‫ﺑﻴﺎﺋﻴﺪ ﻣﻨﺼﻔﺎﻧﻪ ﻋﻤﻞ ﻛﻨﻴﻢ‪ ،‬ﻋﺼﺮ ﭘﻴﺶ ﺭﻭ ﻋﺼﺮﻯ ﻧﻴﺴﺖ ﻛﻪ ﻣﺮﺩ ﺑﻪ ﻭﺍﺳﻄﻪ ﺯﻭﺭﻣﻨﺪﻯ ﻭ ﻗﻮﻯ ﺗﺮ‬ ‫ﺍﺯ ﺗﺴﺎﻭﻯ ﺯﻥ ﻭ ﻣﺮﺩ ﺑﻮﺩ ﻭﻟﻰ ﻋﻤﻠﻰ ﺍﺯ ﻛﺴﻰ ﺩﻳﺪﻩ ﻧﺸﺪ‪ .‬ﺷﺎﻳﺪ ﺍﻭ ﺭﻭﺯﻯ ﺑﺪﺍﻧﺪ ﻛﻪ ‪ 67‬ﺩﺭﺻﺪ ﺍﺯ‬
‫ﺑﻮﺩﻥ ﺑﺮ ﺯﻥ ﻏﺎﻟﺐ ﻭ ﻣﺴﻠﻂ ﺑﻤﺎﻧﺪ‪ .‬ﺩﺭﻋﺼﺮ ﻛﻨﻮﻧﻰ ﻫﻮﺷﻴﺎﺭﻯ ﻭ ﻓﺮﺍﺳﺖ ﻓﻄﺮﻯ ﻭ ﺧﺼﺎﺋﻞ ﺭﻭﺣﺎﻧﻰ‬ ‫ﻣﺤﺼﻠﻴﻦ ﻣﺤﺮﻭﻡ ﺍﺯ ﺗﺤﺼﻴﻞ‪ ،‬ﺩﺧﺘﺮﺍﻥ ﺑﻴﻦ ‪ 11‬ﺗﺎ ‪ 16‬ﺳﺎﻝ ﺑﻮﺩﻩ ﺍﻧﺪ ‪ ،‬ﺍﻭ ﻫﻤﭽﻨﻴﻦ ﺧﻮﺍﻫﺪ ﻓﻬﻤﻴﺪ‬
‫ﻣﺤﺒﺖ ﻭ ﺧﺪﻣﺖ ﺯﻥ ﻗﻮﻯ ﺗﺮ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺳﺒﺐ ﺷﺪﻩ ﺗﺎ ﻋﺼﺮ ﺟﺪﻳﺪ ﺑﺎ ﻋﻮﺍﻃﻒ ﻭ ﻧﻮﺍﻳﺎﻯ ﺯﻧﺎﻥ‬ ‫ﻛﻪ ﺳﻬﻢ ﺯﻧﺎﻥ ﺩﺭ ﺍﻭﺍﺳﻂ ﺩﻫﻪ ﻫﺸﺘﺎﺩ ﺷﻤﺴﻰ ﺍﺯ ﻛﻞ ﺍﺷﺘﻐﺎﻝ ﺍﻳﻦ ﻣﻤﻠﻜﺖ ﻓﻘﻂ ‪ 11‬ﺩﺭﺻﺪ ﺑﻮﺩﻩ‬
‫ﺁﻣﻴﺨﺘﻪ ﺷﻮﺩ ﺗﺎ ﺑﺎ ﺻﻼﺑﺖ ﻣﺮﺩﺍﻥ‪ .‬ﺍﻣﺎ ﺩﺭ ﻫﻤﻴﻦ ﻋﺼﺮ ﺑﺎ ﻭﺟﻮﺩ ﺑﺰﺭﮔﻰ ﻣﺸﻜﻞ ﻋﺪﻡ ﺗﺴﺎﻭﻯ ﺯﻥ‬ ‫ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﭼﻨﻴﻦ ﺑﻨﻮﻳﺴﺪ‪ ،‬ﺣﻖ ﺩﺍﺭﺩ‪ .‬ﭼﺮﺍﻛﻪ ﻫﻨﻮﺯ ﻛﺴﺎﻧﻰ ﻫﺴﺘﻨﺪ ﻛﻪ ﻭﻗﺘﻰ ﻣﻴﮕﻮﺋﻰ؛ ﺳﻌﺎﺩﺕ ﻭ‬
‫ﻭ ﻣﺮﺩ ﻭ ﺗﺎﺛﻴﺮ ﺷﮕﺮﻑ ﺁﻥ ﺑﺮ ﺣﺎﻝ ﻭ ﺁﻳﻨﺪﻩ ﺑﺸﺮﻳﺖ ‪ ،‬ﺭﺍﻩ ﺣﻞ ﻫﺎﻯ ﻛﻮﭼﻚ ﻭ ﺳﺎﺩﻩ ﺍﻯ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‬ ‫ﭘﻴﺸﺮﻓﺖ ﻣﺮﺩﻡ ﻭ ﻣﻤﻠﻜﺖ ﺩﺭ ﮔﺮﻭ ﺗﺴﺎﻭﻯ ﺑﺪﻭﻥ ﻗﻴﺪ ﻭ ﺷﺮﻁ ﺣﻘﻮﻕ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺗﻮ‬
‫ﻛﻪ ﺩﺭ ﺧﺎﻧﻪ ﻣﺎﺳﺖ‪ ،‬ﺩﺭ ﻣﺤﻞ ﻛﺎﺭ ﻣﺎﺳﺖ‪ ،‬ﺩﺭ ﺧﻴﺎﺑﺎﻥ ﻭ ﻛﻮﭼﻪ ﻣﺎﺳﺖ ﻭ ﺁﻥ‪ ،‬ﺍﻳﻦ ﺑﺎﻭﺭ ﺍﺳﺖ ﻛﻪ ﻧﺰﺩ‬ ‫ﻣﻰ ﺧﻨﺪﻧﺪ‪ .‬ﻫﻨﻮﺯ ﻫﺴﺘﻨﺪ ﻛﺴﺎﻧﻰ ﻛﻪ ﻭﻗﺘﻰ ﻣﻴﮕﻮﺋﻰ ﺯﻥ ﻭ ﻣﺮﺩ ﺣﻜﻢ ﺩﻭ ﺑﺎﻝ ﺍﻧﺪ ﺑﺮﺍﻯ ﭘﺮﻭﺍﺯ ﻣﺮﻍ‬
‫ﺣﻖ ﺗﻌﺎﻟﻰ ﺁﺩﻣﻰ ﺍﺯ ﻳﻚ ﺟﻨﺲ ﺍﺳﺖ ﻭ ﺑﺮﺍﻯ ﺍﻳﺸﺎﻥ ﻣﺮﺩ ﻳﺎ ﺯﻥ ﺑﻮﺩﻥ ﺍﻣﺘﻴﺎﺭ ﻧﻴﺴﺖ ﻭ ﻣﻬﻤﺘﺮ ﺍﺯ ﺍﻳﻦ‬ ‫ﺳﻌﺎﺩﺕ ﺑﺸﺮﻳﺖ ﻭ ﻣﺮﻍ ﺑﻪ ﻳﻚ ﺑﺎﻝ ﻧﻤﻰ ﭘﺮﺩ‪ ،‬ﺁﻧﻬﺎ ﺑﺨﻨﺪﻧﺪ‪ .‬ﭼﺮﺍﻛﻪ ﭘﺮﻭﺍﺯ ﺭﺍ ﺑﺎﻭﺭ ﻧﺪﺍﺭﻧﺪ‪ .‬ﻳﺎ ﺷﺎﻳﺪ‬
‫ﺑﺎﻭﺭ ﭘﺎﻳﺪﺍﺭﻯ ﺑﺮ ﺍﻳﻦ ﺑﺎﻭﺭ ﺍﺳﺖ‪ ،‬ﺣﺘﻰ ﻭﻗﺘﻰ ﺭﺍﻧﻨﺪﻩ ﺟﻠﻮﺋﻰ ﻛﻪ ﺑﻴﺠﺎ ﺗﻮﻗﻒ ﻛﺮﺩﻩ ﺯﻥ ﺑﺎﺷﺪ‪ .‬ﺣﺘﻰ‬ ‫ﻫﻨﻮﺯ ﺑﻪ ﺩﻧﺒﺎﻝ ﺧﻠﻖ ﺗﺠﺮﺑﻪ ﺍﻧﺪ!‬
‫ﻭﻗﺘﻰ ﺑﺮﺍﻯ ﺍﺩﺍﻣﻪ ﺗﺤﺼﻴﻞ ﻓﺮﺯﻧﺪﺍﻧﺖ ﻗﺎﺩﺭ ﺑﻪ ﺗﺄﻣﻴﻦ ﻫﺰﻳﻨﻪ ﻫﺎﻯ ﻳﻜﻰ ﺍﺯﺁﻧﻬﺎ ﻫﺴﺘﻰ ﻭ ﺗﻮ ﺩﺧﺘﺮﺕ‬ ‫ﺍﻳﻦ ﺗﻔﻜﺮ ﺍﺷﺘﺒﺎﻩ ﻛﻪ ﺯﻧﺎﻥ ﻣﺤﺾ ﭘﺮﺳﺘﺎﺭﻯ ﺍﻃﻔﺎﻝ ﻭ ﺧﺪﻣﺎﺕ ﺧﺎﻧﻪ ﺧﻠﻖ ﺷﺪﻩ ﺍﻧﺪ ﻭ ﺗﺤﺼﻴﻞ‬
‫ﺭﺍ ﺍﻧﺘﺨﺎﺏ ﻣﻰ ﻛﻨﻰ ﭼﻮﻥ ﺑﺮ ﺍﻳﻦ ﺑﺎﻭﺭ ﭘﺎﻳﺒﻨﺪﻯ ﻛﻪ ﺩﺧﺘﺮﺕ ﻗﺮﺍﺭ ﺍﺳﺖ ﻣﺎﺩﺭ ﺑﺎﺷﺪ ﻭ ﻣﺴﺌﻮﻟﻴﺖ‬ ‫ﻋﻠﻮﻡ ﻭ ﻓﻀﺎﺋﻞ ﻣﺨﺎﻟﻒ ﺑﺎ ﻋﻔﺖ ﻭ ﻋﺼﻤﺖ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺗﻨﺎﺳﺐ ﺭﺷﺪ ﻓﻜﺮﻯ ﺟﺎﻣﻌﻪ ﻭ ﺑﺎ ﺍﻭﺝ ﮔﻴﺮﻯ‬
‫ﺗﺮﺑﻴﺖ ﻓﺮﺯﻧﺪﺍﻧﻰ ﺭﺍ ﺑﻪ ﻋﻬﺪﻩ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‪ .‬ﺭﺍﻩ ﺣﻞ ﺁﻥ ﺍﺣﺴﺎﺱ ﺷﺎﺩﻣﺎﻧﻰ ﻭﺍﻗﻌﻰ ﻭ ﺩﺭﻭﻧﻰ ﺗﻮ‬ ‫ﺑﻠﻮﻍ ﻓﺮﻫﻨﮕﻰ ﺁﻥ ﺭﻭ ﺑﻪ ﻧﺎﺑﻮﺩﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﺍﻣﺎ ﭼﻨﺪ ﺯﻥ ﺑﺎﻳﺪ ﺧﻮﺩﺳﻮﺯﻯ ﻛﻨﻨﺪ ﺗﺎ ﻫﻤﻪ ﺑﻪ ﺍﻳﻦ ﺑﺎﻭﺭ‬
‫ﺩﺭ ﺑﺮﺍﺑﺮ ﺑﻪ ﺩﻧﻴﺎ ﺁﻣﺪﻥ ﺩﺧﺘﺮﺕ ﺩﻗﻴﻘ ًﺎ ﺑﺮﺍﺑﺮ ﺑﺎ ﺷﺎﺩﻯ ﺣﺎﺻﻞ ﺍﺯ ﺑﺪﻧﻴﺎ ﺁﻣﺪﻥ ﭘﺴﺮﺕ ﺍﺳﺖ‪ .‬ﺭﺍﻩ ﺣﻞ‬ ‫ﺑﺮﺳﻨﺪ‪ .‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺜﺎﻝ ‪ 375‬ﻧﻔﺮ ﺧﻮﺩ ﺳﻮﺯﻯ ﻧﻤﺎﻳﺸﻰ ﻓﻘﻂ ﺩﺭ ﺳﺎﻝ ‪ 2001‬ﻛﺎﻓﻰ ﻧﻴﺴﺖ؟ ﺁﻧﻮﻗﺖ‬
‫ﻭﻗﺘﻰ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﻭﺟﻮﺩ ﻫﻤﻪ ﻣﺨﺎﻟﻔﺖ ﻫﺎ ﺗﻮ ﻭﺻﻴﺖ ﻣﻴﻜﻨﻰ ﻛﻪ ﺑﻪ ﻓﺮﺯﻧﺪﺍﻧﺖ ﺑﻪ ﻃﻮﺭ ﺑﺮﺍﺑﺮ ﺍﺭﺙ‬ ‫ﭼﻨﺪ ﻣﺮﺩ ﺭﺍ ﻣﻰ ﺷﻨﺎﺳﻴﺪ ﻛﻪ ﺩﺭ ﻃﻮﻝ ﺗﻤﺎﻡ ﻧﺎﻣﻼﻳﻤﺎﺕ ﺯﻧﺪﮔﻰ ﺑﺮ ﺍﻳﻦ ﺑﺎﻭﺭ ﺍﺳﺘﻮﺍﺭ ﺑﻤﺎﻧﻨﺪ؟ ﺭﺍﺣﺖ‬
‫ﺑﺮﺳﺪ‪ .‬ﺭﺍﻩ ﺣﻞ ﻭﻗﺘﻰ ﺍﺳﺖ ﻛﻪ ﺗﻮ ﺩﺭ ﺧﺎﻧﻪ‪ ،‬ﻧﻈﺮ ﻭ ﺗﻔﻜﺮ ﺩﺧﺘﺮ ﻭ ﺯﻧﺖ ﺭﺍ ﺑﺮﺍﺑﺮ ﺑﺎ ﻧﻈﺮ ﻭ ﺗﻔﻜﺮ ﭘﺴﺮ ﻭ‬ ‫ﺗﺮ ﺑﮕﻮﺋﻴﻢ؛ ﭼﻨﺪ ﺛﺎﻧﻴﻪ ﺩﺳﺖ ﺧﻮﺩ ﺭﺍ ﺭﻭﻯ ﺑﻮﻕ ﺍﺗﻮﻣﺒﻴﻞ ﻧﮕﺎﻩ ﻣﻴﺪﺍﺭﻳﺪ ﻭﻗﺘﻰ ﻣﻴﻔﻬﻤﻴﺪ ﻛﻪ ﺭﺍﻧﻨﺪﻩ‬
‫ﺷﻮﻫﺮﺕ ﺑﺪﺍﻧﻰ ﺗﺎ ﺑﻪ ﻗﺎﺿﻰ ﺩﺍﺩﮔﺎﻩ ﻳﺎﺩ ﺩﻫﻰ ﻛﻪ ﻫﺮ ﻛﺴﻰ ﻣﻴﺘﻮﺍﻧﺪ ﻓﻜﺮ‪ ،‬ﻧﻈﺮ ﻭ ﺣﻖ ﺷﻬﺎﺩﺕ ﺑﺮﺍﺑﺮ‬ ‫ﺟﻠﻮﺋﻰ ﻛﻪ ﺗﻮﻗﻒ ﺑﻴﺠﺎ ﻛﺮﺩﻩ‪ ،‬ﺯﻥ ﺍﺳﺖ؟ ﻣﺸﻜﻞ ﺑﺰﺭﮔﺘﺮ ﺍﺯ ﺍﻳﻦ ﻣﺜﺎﻝ ﺳﺎﺩﻩ ﺍﺳﺖ‪ ،‬ﭼﺮﺍﻛﻪ ﻫﻤﻪ‬
‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ .‬ﺭﺍﻩ ﺣﻞ ﺁﻥ ﺑﺎﻭﺭ ﺗﻮ ﺍﺳﺖ ﻭﻗﺘﻰ ﻛﻪ ﻣﺠﺒﻮﺭﻯ ﺍﺯ ﻫﻤﺴﺮﺕ ﺟﺪﺍ ﺷﻮﻯ ﻭ ﻫﻤﺎﻧﻨﺪ ﻓﺮﺩﻯ‬ ‫ﻣﻨﺘﻈﺮ ﻧﺸﺴﺘﻪ ﺍﻳﻢ ﺗﺎ ﻗﻮﺍﻧﻴﻦ ﻭ ﺩﻳﺪ ﻣﺴﺌﻮﻟﻴﻦ ﻭ ﺣﻜﻮﻣﺖ ﻧﺴﺒﺖ ﺑﻪ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﻋﻮﺽ ﺷﻮﺩ‪ ،‬ﺗﺎ ﻣﺎ‬
‫ﺑﺎﻟﻎ ﻭ ﻋﺎﻗﻞ ﻣﻰ ﺩﺍﻧﻰ ﻛﻪ ﻫﻤﺴﺮﺕ ﻧﻴﺰ ﭼﻮﻥ ﺗﻮ ﻗﺎﺩﺭ ﺑﻪ ﺳﺮﭘﺮﺳﺘﻰ ﺍﺯ ﻛﻮﺩﻙ ﺍﺳﺖ ﻭ ﺗﻮ ﺍﺯ ﺣﻖ‬ ‫ﻧﻴﺰ ﺩﺭ ﺳﺎﻳﻪ ﻗﻮﺍﻧﻴﻦ ﺟﺪﻳﺪ‪ ،‬ﺑﻪ ﺯﻥ ﻭ ﺣﻘﻮﻗﺶ ﺍﺣﺘﺮﺍﻡ ﺑﮕﺬﺍﺭﻳﻢ ﻭ ﺍﻳﻦ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻣﺸﻜﻞ ﻣﺎﺳﺖ‪ .‬ﺍﻣﺎ‬
‫ﻏﻴﺮ ﻗﺎﻧﻮﻧﻰ ﺍﺕ ﻛﻪ ﻗﺎﻧﻮﻥ ﺑﻪ ﺗﻮ ﺩﺍﺩﻩ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻤﻰ ﻛﻨﻰ‪ .‬ﺭﺍﻩ ﺣﻞ ﻭﻗﺘﻰ ﺍﺳﺖ ﻛﻪ ﺯﻧﺖ ﺭﺍ ﺑﻪ ﺍﺯﺍﻯ‬ ‫ﺍﮔﺮ ﻧﺨﻮﺍﻫﻴﻢ ﺗﺠﺮﺑﻪ ﺗﻠﺦ ﺩﻳﮕﺮﻯ ﺭﺍ ﺭﻗﻢ ﺑﺰﻧﻴﻢ ﻭ ﺑﺎ ﺩﻳﺪﻯ ﺑﺎﺯ ﺗﺮ ﻧﮕﺎﻩ ﻛﻨﻴﻢ‪ ،‬ﺧﻮﺍﻫﻴﻢ ﻓﻬﻤﻴﺪ ﻛﻪ‬
‫ﻗﻴﻤﺖ ﻣﻬﺮﻳﻪ ﺑﺎﻻ ﻧﻤﻰ ﺧﺮﻯ ﻭ ﻳﺎ ﻭﻓﺎﺩﺍﺭﻯ ﺷﻮﻫﺮﺕ ﺭﺍ ﺑﺎ ﻣﻬﺮﻳﻪ ﺑﺎﻻ ﺗﻀﻤﻴﻦ ﻧﻤﻴﻜﻨﻰ‪ .‬ﺭﺍﻩ ﺣﻞ‬ ‫ﺗﺎ ﻭﻗﺘﻰ ﻗﺎﻧﻮﻥ ﮔﺬﺍﺭ ﻣﻌﻨﻰ ﺣﻘﻴﻘﻰ ﻭ ﺩﻭﺭﻩ ﻭ ﺯﻣﺎﻥ " ﺍﻟﺮﺟﺎﻝ ﻗﻮﺍﻣﻮﻥ ﻋﻠﻰ ﺍﻟﻨﺴﺎء" ﺭﺍ ﻧﻔﻬﻤﻴﺪﻩ‪ ،‬ﻧﻪ‬
‫ﻭﻗﺘﻰ ﺍﺳﺖ ﻛﻪ ﻫﻤﺎﻧﻘﺪﺭ ﻛﻪ ﺍﺯﺩﻭﺍﺝ ﻫﻤﺰﻣﺎﻥ ﻳﻚ ﺯﻥ ﺑﺎ ﺩﻭ ﻳﺎ ﭼﻨﺪ ﻫﻤﺴﺮ ﺭﺍ ﺯﺷﺖ ﻭ ﻗﺒﻴﺢ ﻣﻴﺪﺍﻧﻰ‪،‬‬

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 ‫ﺭﻳﺸﻪ ﺿﺮﺏ ﺍﻟﻤﺜﻞ ﻫﺎﻯ ﻓﺎﺭﺳﻰ‪:‬‬
‫ﺑﻠﺒﻞ ﺑﻪ ﺷﺎﺥ ﮔﻞ ﻧﺸﺴﺖ‬ ‫ﺍﺯﺩﻭﺍﺝ ﻫﻤﺰﻣﺎﻥ ﻭ ﭼﻨﺪ ﻫﻤﺴﺮﻯ ﻳﻚ ﻣﺮﺩ ﺭﺍ ﻫﻢ ﺑﻪ ﻫﻤﻴﻦ ﻣﻴﺰﺍﻥ ﺯﺷﺖ ﻭ ﻗﺒﻴﺢ ﺑﺪﺍﻧﻰ ﻭ ﺑﺨﻮﺍﻧﻰ‪.‬‬
‫ﺭﺍﻩ ﺣﻞ ﻋﻤﻞ ﺗﻮﺳﺖ‪ ،‬ﻭﻗﺘﻰ ﺍﻧﺘﻈﺎﺭ ﺩﺍﺭﻯ ﻛﺎﺭ ﻛﺮﺩﻥ ﺗﻮ ﺭﺍ ﺍﺭﺝ ﻧﻬﻨﺪ‪ ،‬ﻭ ﺗﻮ ﺯﻧﺖ ﺭﺍ ﻫﻢ ﺩﺭ ﺩﺭﺁﻣﺪ ﻭ‬
‫ﻣﺨﺎﺭﺝ ﺧﺎﻧﻮﺍﺩﻩ ﺳﻬﻴﻢ ﻣﻰ ﻛﻨﻰ ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ ﺷﻮﻫﺮﺕ ﺭﺍ ﺩﺭ ﺑﺮﺍﺑﺮ ﺗﺮﺑﻴﺖ ﻓﺮﺯﻧﺪﺍﻥ ﻣﺴﺌﻮﻝ ﻭ ﺳﻬﻴﻢ‬
‫ﻣﻰ ﺩﺍﻧﻰ‪ .‬ﺭﺍﻩ ﺣﻞ ﻭﻗﺘﻰ ﺍﺳﺖ ﻛﻪ ﻗﺒﻞ ﺍﺯ ﺗﺼﻤﻴﻢ ﺑﻪ ﺍﺯﺩﻭﺍﺝ ﻣﻮﻗﺖ ﻳﺎ ﺻﻴﻐﻪ ﺩﺭ ﻣﻮﺭﺩ ﺗﺄﺛﻴﺮﺍﺕ ﺁﻥ‬
‫ﺑﺮ ﺟﺎﻣﻌﻪ‪ ،‬ﺧﻮﺩﺕ‪ ،‬ﻓﺮﺩ ﻣﻮﺭﺩ ﻧﻈﺮ ﻭ ﻓﺮﺯﻧﺪ ﺍﺣﺘﻤﺎﻟﻰ ﺣﺎﺻﻞ ﺍﺯ ﺍﻳﻦ ﺧﻄﺎ‪ ،‬ﺧﻮﺏ ﻓﻜﺮ ﻭ ﻣﻄﺎﻟﻌﻪ ﻛﻨﻰ‪،‬‬
‫ﺗﺎ ﺍﻳﻦ ﻛﻼﻩ ﺷﺮﻋﻰ ﺭﺍ ﺑﺮ ﺳﺮﺕ ﻧﮕﺬﺍﺭﻧﺪ‪ .‬ﺭﺍﻩ ﺣﻞ ﻭﻗﺘﻰ ﺍﺳﺖ ﻛﻪ ﺩﻩ ﻫﺎ ﻣﻮﺭﺩ ﺑﻪ ﺍﻳﻦ ﻣﻮﺍﺭﺩ ﺍﺿﺎﻓﻪ‬
‫ﻛﻨﻰ ﻭ ﺑﻪ ﺁﻥ ﺗﺤﺖ ﻫﺮ ﺷﺮﺍﻳﻄﻰ ﭘﺎﻳﺒﻨﺪ ﺑﻤﺎﻧﻰ ﻭ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻧﻴﺰ ﺗﺸﻮﻳﻖ ﻛﻨﻰ‪ .‬ﺭﺍﻩ ﺣﻞ ﻭﻗﺘﻰ ﺍﺳﺖ‬
‫ﻛﻪ ﺑﺠﺎﻯ ﺯﻥ ﮔﺮﻓﺘﻦ‪ ،‬ﺑﺎ ﺯﻥ ﻣﻮﺭﺩ ﻋﻼﻗﻪ ﺍﺕ ﺍﺯﺩﻭﺍﺝ ﻛﻨﻰ‪.‬‬
‫ﻣﻨﺒﻊ‪:‬‬
‫‪ w‬ﺳﺎﻳﺖ ﮔﻔﺘﻤﺎﻥ ﺍﻳﺮﺍﻥ‬
‫‪v‬‬

‫ﻭﻗﺘﻰ ﻛﻪ ﻳﻚ ﻧﻔﺮ ﺣﺮﻑ ﺯﺷﺖ ﻭ ﻧﺎﺑﺠﺎﻳﻰ ﺑﺰﻧﺪ ﻣﻰﮔﻮﻳﻨﺪ ﺣﻜﺎﻳﺖ ﺍﻳﻦ ﺑﺎﺑﺎ ﻫﻢ ﻫﻤﺎﻥ‬
‫ﺣﻜﺎﻳﺖ ﺑﻠﺒﻞ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﺷﺎﺥ ﮔﻞ ﻧﺸﺴﺘﻪ!‬

‫ﺩﺭ ﺭﻭﺯﮔﺎﺭ ﻗﺪﻳﻢ ﻳﻜﻰ ﺍﺯ ﺧﺎﻥﻫﺎ ﺗﻤﺎﻡ ﺩﻭﺳﺘﺎﻥ ﺧﻮﺩ ﺭﺍ ﻛﻪ ﻫﻤﻪ ﺧﺎﻥ ﺑﻮﺩﻧﺪ ﺑﻪ ﻣﻨﺰﻝ ﺧﻮﺩ‬
‫ﺩﻋﻮﺕ ﻛﺮﺩ‪ .‬ﺭﻭﺯ ﻣﻴﻬﻤﺎﻧﻰ ﺗﻤﺎﻡ ﺧﺎﻥﻫﺎ ﺳﻮﺍﺭ ﺑﺮ ﺍﺳﺐ ﺑﻨﺪﻯ ﻫﻤﺮﺍﻩ ﻧﻮﻛﺮ ﻣﺨﺼﻮﺹ ﺧﻮﺩ‬
‫ﺑﻪ ﺧﺎﻧﻪ ﺧﺎﻥ ﺁﻣﺪﻧﺪ ﭼﻮﻥ ﻫﺮﻛﺪﺍﻡ ﺍﺯ ﻳﻚ ﻣﺤﻞ ﺑﻮﺩﻧﺪ ﻫﻤﺮﺍﻩ ﻫﻢ ﻧﻴﺎﻣﺪﻧﺪ ﺑﻠﻜﻪ ﺟﺪﺍﺟﺪﺍ‬
‫ﺁﻣﺪﻧﺪ‪ ،‬ﻭﻗﺘﻰ ﺟﻠﻮ ﻣﻨﺰﻝ ﺭﺳﻴﺪﻧﺪ ﺍﺯ ﺍﺳﺐ ﭘﻴﺎﺩﻩ ﺷﺪﻧﺪ ﻭ ﻧﻮﻛﺮ ﻣﺨﺼﻮﺹ ﻫﻢ ﺍﺳﺐ ﺭﺍ ﺩﺭ‬
‫ﻃﻮﻳﻠﻪ ﻳﺎ ﺟﺎﻯ ﺩﻳﮕﺮ ﺑﺴﺖ ﻭ ﺧﻮﺏ ﺑﻪ ﺍﺳﺐ ﺭﺳﻴﺪ ﻭ ﺍﺯ ﺁﻥ ﭘﺬﻳﺮﺍﻳﻰ ﻛﺮﺩ‪ ،‬ﺁﻣﺪﻧﺪ ﺩﺭ ﺍﺗﺎﻕ‬
‫ﭘﺬﻳﺮﺍﻳﻰ ﻧﺸﺴﺘﻨﺪ ‪.‬‬

‫ﺍﻟﺒﺘﻪ ﻫﺮ ﻧﻮﻛﺮﻯ ﻣﺴﺆﻭﻝ ﭘﺬﻳﺮﺍﻳﻰ ﺍﺭﺑﺎﺏ ﺧﻮﺩ ﺑﻮﺩ‪ ،‬ﺗﺎ ﻭﻗﺖ ﻧﺎﻫﺎﺭ ﺷﺪ ﻭ ﺍﺯ ﻃﺮﻑ ﺻﺎﺣﺒﺨﺎﻧﻪ‬
‫ﺷﺮﻭﻉ ﻛﺮﺩﻧﺪ ﺑﻪ ﻧﺎﻫﺎﺭ ﺩﺍﺩﻥ ﻣﻴﻬﻤﺎﻥﻫﺎ ﻭ ﻫﺮﻛﺪﺍﻡ ﺍﺯ ﻧﻮﻛﺮﻫﺎ ﺩﺳﺖ ﺑﻪ ﺳﻴﻨﻪ ﺑﺮﺍﻯ ﭘﺬﻳﺮﺍﻳﻰ‬ ‫ﺑﻪ ﺟﺎﻯ ﺗﺎﺝ ﮔﻞ ﺑﺰﺭﮔﻰ ﻛﻪ‬
‫ﺍﺭﺑﺎﺏ ﺧﻮﺩ ﺁﻣﺪﻩ ﺑﻮﺩ‪ .‬ﺑﻪ ﺧﻮﺑﻰ ﺧﺎﻥﻫﺎ ﺭﺍ ﭘﺬﻳﺮﺍﻯ ﻛﺮﺩﻧﺪ ﻭ ﻧﺎﻫﺎﺭ ﺩﺍﺩﻧﺪ ﻳﻜﻰ ﺍﺯ ﺧﺎﻥﻫﺎ ﻛﻪ‬
‫ﻣﺸﻐﻮﻝ ﻏﺬﺍ ﺧﻮﺭﺩﻥ ﺑﻮﺩ ﭼﻨﺪ ﺩﺍﻧﻪ ﭘﻠﻮﺍ ﻛﻪ ﺑﺎ ﺭﻧﮓ ﺧﻮﺭﺷﺖ ﻫﻢ ﺯﺭﺩ ﺷﺪﻩ ﺑﻮﺩ ﺑﺮ ﭘﺸﺖ‬ ‫ﭘﺲ ﺍﺯ ﻣﺮﮔﻢ ﺑﺮﺍﻯ ﺗﺎﺑﻮﺗﻢ ﻣﻰ‬
‫ﺳﺒﻴﻠﺶ ﭼﺴﺒﻴﺪﻩ ﺑﻮﺩ ﺍﻣﺎ ﺧﻮﺩ ﺧﺎﻥ ﻣﺘﻮﺟﻪ ﻧﺒﻮﺩ‪ ،‬ﺗﺎ ﺍﻳﻨﻜﻪ ﻧﻮﻛﺮﺵ ﻣﺘﻮﺟﻪ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺷﺪ‬
‫ﻭ ﺩﻳﺪ‪ ،‬ﻳﻚ ﺩﻓﻌﻪ ﺍﺯ ﻛﻨﺎﺭ ﺩﺭ ﺻﺪﺍ ﺯﺩ‪ :‬ﺁﻗﺎ! ﺁﻗﺎ! ﻫﺮﻛﺪﺍﻡ ﺍﺯ ﺧﺎﻥﻫﺎ ﺻﺪﺍﻯ ﻧﻮﻛﺮ ﺧﻮﺩﺷﺎﻥ ﺭﺍ‬ ‫ﺁﻭﺭﻯ‪،‬‬
‫ﻣﻰﺷﻨﺎﺧﺘﻨﺪ ﻭ ﻫﻤﻪ ﺧﺎﻥﻫﺎ ﺳﺮ ﺧﻮﺩ ﺭﺍ ﺑﺮﮔﺮﺩﺍﻧﺪﻧﺪ ﻭ ﻧﻮﻛﺮ ﺭﺍ ﻧﮕﺎﻩ ﻛﺮﺩﻧﺪ ﺗﺎ ﻫﻤﺎﻥ ﺧﺎﻧﻰ ﻛﻪ‬
‫ﺩﺭ ﭘﺸﺖ ﻟﺒﺶ ﺑﺎﻗﻴﻤﺎﻧﺪﻩ ﻏﺬﺍ ﺑﻮﺩ ﺳﺮﺵ ﺭﺍ ﺑﻠﻨﺪ ﻛﺮﺩ‪ ،‬ﺩﻳﺪ ﻧﻮﻛﺮ ﺧﻮﺩﺵ ﻫﺴﺖ ﻭ ﺟﻮﺍﺑﺶ‬ ‫ﺷﺎﺧﻪ ﺍﻯ ﺍﺯ ﺁﻥ ﺭﺍ ﻫﻤﻴﻦ ﺍﻣﺮﻭﺯ‬
‫ﺩﺍﺩ‪ ،‬ﻧﻮﻛﺮ ﮔﻔﺖ‪» :‬ﺁﻗﺎ‪ ،‬ﺑﻠﺒﻞ ﺑﻪ ﺷﺎﺥ ﮔﻞ ﻧﺸﺴﺖ« ﺧﺎﻥ ﻣﺘﻮﺟﻪ ﺷﺪ‪ ،‬ﭘﺸﺖ ﻟﺒﺶ ﺭﺍ ﺧﻮﺏ‬
‫ﭘﺎﻙ ﻛﺮﺩ‪ ،‬ﺑﻘﻴﻪ ﺧﺎﻥﻫﺎ ﻛﻪ ﺩﺭ ﺁﻥ ﻣﺠﻠﺲ ﺑﻮﺩﻧﺪ ﺧﻴﻠﻰ ﺗﻌﺠﺐ ﻛﺮﺩﻧﺪ ﻛﻪ ﺍﻳﻦ ﻧﻮﻛﺮ ﻋﺠﺐ‬ ‫ﺑﻪ ﻣﻦ ﻫﺪﻳﻪ ﻛﻦ‬
‫ﺣﺮﻑ ﻗﺸﻨﮕﻰ ﺯﺩ ﻭ ﭼﻄﻮﺭﻯ ﺍﺭﺑﺎﺏ ﺧﻮﺩﺵ ﺭﺍ ﻣﺘﻮﺟﻪ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﻛﺮﺩ‪.‬‬

‫ﺷﻜﺴﭙﻴﺮ‬

‫‪Issue 23‬‬
‫‪www.simorghmagazine.com‬‬
‫‪December 2010‬‬ ‫‪31‬‬
‫ﺗﺤﺼﻴﻞ ﺩﺭ ﻣﺮﺍﺗﺐ ﻋﺎﻟﻴﻪ ﺩﺍﻧﺸﮕﺎﻩ ﻣﻲ ﺷﻮﻧﺪ ‪ ،‬ﺍﺟﺎﺯﻩ ﻧﺪﺍﺭﻧﺪ ﺩﺭ ﺍﺩﺍﺭﺍﺕ ﺩﻭﻟﺘﻲ ﻳﺎ ﻣﺮﺍﺗﺐ ﻋﺎﻟﻴﻪ ﺁﻥ‬
‫ﺍﺳﺘﺨﺪﺍﻡ ﺷﻮﻧﺪ‪ ،‬ﺍﺯ ﺣﻖ ﺍﺟﺮﺍء ﺁﺩﺍﺏ ﻗﻮﻣﻲ ﻭ ﻣﺮﺍﺳﻢ ﻣﺬﻫﺒﻲ ﺧﻮﺩ ﻣﺤﺮﻭﻡ ﻣﻲ ﺷﻮﻧﺪ ﻭ ﺁﺯﺍﺩﻱ ﺁﻧﺎﻥ‬
‫ﺩﺭ ﺍﻳﻦ ﻣﻮﺍﺭﺩ ﺳﻠﺐ ﻳﺎ ﻣﺤﺪﻭﺩ ﻣﻲ ﮔﺮﺩﺩ‪ ،‬ﺍﺟﺎﺯﻩ ﻧﺪﺍﺭﻧﺪ ﺑﺮﺍﻱ ﺧﻮﺩ ﻋﺒﺎﺩﺗﮕﺎﻩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ‪،‬ﻟﺒﺎﺳﻬﺎﻱ‬
‫ﻣﺤﻠﻲ ﺧﻮﺩ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪ ،‬ﺯﺑﺎﻥ ﻣﺤﻠﻲ ﺧﻮﺩ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ‪،‬ﻛﺘﺎﺑﻬﺎﻱ ﻣﺬﻫﺒﻲ ﺧﻮﺩ ﺭﺍ ﺩﺍﺷﺘﻪ‬
‫ﺗـﺒـﻌﻴـﺾ‬
‫ﺑﺎﺷﻨﺪ ‪،‬ﺍﺟﺎﺯﻩ ﻧﺪﺍﺭﻧﺪ ﺍﺯ ﺍﻋﺘﻘﺎﺩﺍﺗﺸﺎﻥ ﺑﺎ ﻛﺴﻲ ﺳﺨﻦ ﺑﮕﻮﻳﻨﺪ ‪.‬‬ ‫ﺗﺒﻌﻴﺾ ﻳﻜﻲ ﺍﺯ ﻣﻌﻀﻼﺕ ﺟﺎﻣﻌﻪ ﺑﺸﺮﻱ ﺍﺳﺖ ‪ .‬ﺷﻴﻌﻴﺎﻥ ﺩﺭ‬
‫ﺗﻌﺼﺐ ﻭ ﺗﺒﻌﻴﺾ ﺍﺯ ﺟﻤﻠﻪ ﻣﻌﻀﻼﺕ ﻭ ﻣﺸﻜﻼﺕ ﺍﺟﺘﻤﺎﻉ ﻭ ﻧﻘﻄﻪ ﻣﻘﺎﺑﻞ ﺻﻔﺎﺕ ﻭ ﻧﮕﺮﺷﻬﺎﻳﻲ‬ ‫ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻛﺸﻮﺭﻫﺎ ﻣﻮﺭﺩ ﺗﺒﻌﻴﺾ ﻭ ﻣﺤﺪﻭﺩﻳﺖ ﻭ ﻣﺤﺮﻭﻣﻴﺖ‬
‫ﻫﻤﭽﻮﻥ ﺑﺮﺩﺑﺎﺭﻱ ﻭ ﺗﺤﻤﻞ ﺁﺩﺍﺏ ﻭ ﻣﻌﺘﻘﺪﺍﺕ ﺩﻳﮕﺮﺍﻥ ﺍﺯ ﻫﺮ ﻗﻮﻡ ﻭ ﺗﺒﺎﺭ ﻭ ﺩﻳﻦ ﻭ ﺁﻳﻴﻦ ﻭ ﻃﺒﻘﻪ‬
‫ﻭ ﻣﺴﻠﻚ ﺍﺳﺖ‪.‬‬
‫ﺍﻧﺪ ﻭ ﺯﺭﺩﺷﺘﻴﺎﻥ ‪ ،‬ﻣﺴﻴﺤﻴﺎﻥ ‪ ،‬ﺑﻬﺎﻳﻴﺎﻥ ‪ ،‬ﻛﻠﻴﻤﻴﺎﻥ ‪،‬ﺍﻫﻞ ﺳﻨﺖ ‪،‬‬
‫ﺍﺯ ﺩﻳﺪﮔﺎﻩ ﺭﻭﺍﻧﺸﻨﺎﺳﻲ‪ ،‬ﺗﻌﺼﺐ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺗﺒﻌﻴﺾ ‪ ،‬ﺍﺯ ﻣﻘﻮﻟﻪ ﻧﮕﺮﺷﻬﺎﻱ ﺍﺟﺘﻤﺎﻋﻲ ﺍﺳﺖ ﻛﻪ‬ ‫ﺩﺭﺍﻭﻳﺶ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻗﻮﺍﻣﻲ ﭼﻮﻥ ﻛﺮﺩ‪ ،‬ﺗﺮﻙ ‪،‬ﺑﻠﻮچ‪،‬ﺗﺮﻛﻤﻦ‪ ،‬ﻟﺮ‬
‫ﺩﻻﻟﺖ ﺑﺮ ﻣﻮﻗﻒ ﻭ ﻣﻮﺿﻊ ﻫﺮ ﻛﺲ ﺩﺭ ﺑﺮﺍﺑﺮ ﻧﮋﺍﺩ ‪،‬ﺩﻳﻦ ﻭ ﻓﺮﻫﻨﮓ ﻏﻴﺮ‪ ،‬ﺗﻌﺮﻳﻒ ﻣﻲ ﺷﻮﺩ ‪.‬‬ ‫ﻭ ﻏﻴﺮﻩ ﻧﻴﺰ ﺩﺭ ﺍﻳﺮﺍﻥ ﻣﻮﺭﺩ ﺗﺒﻌﻴﺾ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ ‪ .‬ﻣﻘﺎﻟﻪ ﺫﻳﻞ ﺑﻪ‬
‫ﺗﻌﺼﺐ ﻋﻠﻞ ﻋﺪﻳﺪﻩ ﺍﻱ ﺩﺍﺭﺩ ﺍﻣﺎ ﺭﻳﺸﻪ ﻫﻤﻪ ﺁﻧﻬﺎ ﺩﺭ ﻧﻮﻉ ﺗﺮﺑﻴﺖ ﻓﺮﺩ‪ ،‬ﻧﻬﻔﺘﻪ ﺍﺳﺖ‪ .‬ﭼﮕﻮﻧﮕﻲ ﻧﺸﻮ‬ ‫ﺑﺮﺭﺳﻲ ﻋﻠﻞ ﺗﺒﻌﻴﺾ ﻭ ﺭﺍﻩ ﺣﻞ ﺁﻥ ﻣﻲ ﭘﺮﺩﺍﺯﺩ‪.‬‬
‫ﻭ ﻧﻤﺎﻱ ﻓﺮﺩ ﻭ ﻧﻮﻉ ﺍﻧﻀﺒﺎﻃﻲ ﻛﻪ ﺧﺎﻧﻮﺍﺩﻩ ﺩﺭ ﺣﻖ ﻓﺮﺯﻧﺪﺍﻥ ﺍﻋﻤﺎﻝ ﻣﻲ ﻧﻤﺎﻳﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﻧﻮﻉ ﻧﮕﺮﺵ‬
‫ﻭﺍﻟﺪﻳﻦ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ ﻧﻘﺶ ﻣﻬﻤﻲ ﺩﺍﺭﺩ‪.‬‬
‫ﺩﺭ ﺧﺎﻧﻮﺍﺩﻩ ﻫﺎﻳﻲ ﻛﻪ ﻛﻮﺩﻛﺎﻥ ﺭﺍ ﺑﺎ ﺳﺨﺖ ﮔﻴﺮﻱ ﻫﺎﻱ ﺷﺪﻳﺪ ﺑﺎﺭ ﻣﻲ ﺁﻭﺭﻧﺪ ﻭ ﺑﺎ ﺑﻲ ﺭﺣﻤﻲ ﻭ‬ ‫ﻣﻌﻀﻠﻲ ﺑﻪ ﻧﺎﻡ ﺗﺒﻌﻴﺾ ﻭ ﻧﻘﺶ ﺗﺮﺑﻴﺖ ﺩﺭ ﺁﻥ‬
‫ﺳﻨﮓ ﺩﻟﻲ ﺗﻨﺒﻴﻪ ﻣﻲ ﻛﻨﻨﺪﻭ ﻳﺎ ﻭﺍﻟﺪﻳﻦ ﺧﻮﺩ ﮔﺮﻓﺘﺎﺭ ﺗﻨﮕﻲ ﺩﻳﺪ ﻭ ﻧﮕﺮﺵ ﻣﻨﻔﻲ ﻧﺴﺒﺖ ﺑﻪ ﺳﺎﻳﺮ‬ ‫ﻧﮕﺎﺭﺵ ﺷﻴﺴﺘﺎﻥ‬
‫ﺍﻗﻠﻴﺖ ﻫﺎ ﻭ ﮔﺮﻭﻫﻬﺎ ﻣﻲ ﺑﺎﺷﻨﺪ ﺑﻪ ﺍﺣﺘﻤﺎﻝ ﻗﻮﻱ ﻓﺮﺯﻧﺪﺍﻧﺸﺎﻥ ﻧﻮﻋﻲ ﭘﻴﺶ ﺁﻣﺎﺩﮔﻲ ﺑﺮﺍﻱ ﺍﺗﺨﺎﺫ‬ ‫ﺩﻛﺘﺮ ﻣﺤﻤﺪ ﻣﻌﻴﻦ ﺩﺭ ﻣﻌﻨﻲ ﺗﺒﻌﻴﺾ ﭼﻨﻴﻦ ﻣﻲ ﻧﻮﻳﺴﺪ ‪" :‬ﺗﺒﻌﻴﺾ ﺑﻪ ﻣﻌﻨﺎﻱ ﺗﻘﺴﻴﻢ ﻭ ﺟﺪﺍ ﻛﺮﺩﻥ‬
‫ﻧﮕﺮﺷﻬﺎﻱ ﺑﺪ ﺧﻮﺍﻫﺎﻧﻪ ﻭ ﻛﻴﻨﻪ ﺗﻮﺯﺍﻧﻪ ﻧﺴﺒﺖ ﺑﻪ ﻏﻴﺮ ﭘﻴﺪﺍ ﻣﻲ ﻛﻨﻨﺪ ﻛﻪ ﻣﻨﺸﺎء ﺁﻥ ‪ ،‬ﻋﻘﺪﻩ ﻫﺎﻱ ﻧﺎ‬ ‫ﺑﻌﻀﻲ ﺍﺯ ﺑﻌﻀﻲ ﺍﺳﺖ ﻭ ﻳﺎ ﺑﻴﻦ ﺩﻭ ﻳﺎ ﭼﻨﺪ ﻛﺲ ﻛﻪ ﻣﺴﺎﻭﻱ ﻫﺴﺘﻨﺪ ﻳﻜﻲ ﻳﺎ ﺑﻌﻀﻲ ﺭﺍ ﺍﻣﺘﻴﺎﺯ ﺩﺍﺩﻥ‬
‫ﮔﺸﻮﺩﻩ ﻧﺎﺷﻲ ﺍﺯ ﺳﻮء ﺗﺮﺑﻴﺖ ﻭ ﻳﺎ ﺍﻟﻘﺎء ﻧﮕﺮﺷﻬﺎﻱ ﻣﻨﻔﻲ ﺑﻪ ﻛﻮﺩﻛﺎﻥ ﺍﺳﺖ ‪.‬‬ ‫ﻭ ﻫﻤﭽﻨﻴﻦ ﺭﺟﺤﺎﻥ ﺑﻌﻀﻲ ﺑﺮ ﺑﻌﻀﻲ ﺑﺪﻭﻥ ﻣﺮﺟﺢ "‬
‫ﺍﻓﺮﺍﺩﻱ ﻛﻪ ﺑﺎ ﺳﻮء ﺗﺮﺑﻴﺖ ﺑﺎﺭ ﺁﻣﺪﻩ ﺍﻧﺪ ‪،‬ﺁﻣﺎﺩﮔﻲ ﺑﻴﺸﺘﺮﻱ ﺩﺍﺭﻧﺪ ﻛﻪ ﺑﺎ ﺍﻧﺪﻙ ﺗﻠﻘﻴﻨﻲ ‪،‬ﺗﻌﺼﺐ ﻭ‬ ‫ﺩﺭ ﺍﺟﺘﻤﺎﻉ ‪،‬ﺗﺒﻌﻴﺾ ﺭﺍ ﺑﻪ ﮔﻮﻧﻪ ﻫﺎﻱ ﻣﺨﺘﻠﻔﻲ ﻣﻲ ﺗﻮﺍﻥ ﻣﺸﺎﻫﺪﻩ ﻛﺮﺩ ﺍﺯ ﺟﻤﻠﻪ ﺗﺒﻌﻴﺾ ﻗﻮﻣﻲ ‪:‬‬
‫ﻧﺎﺑﺮﺩﺑﺎﺭﻱ ﭘﻴﺸﻪ ﻛﻨﻨﺪ ‪ .‬ﺩﺭ ﺿﻤﻴﺮ ﭼﻨﻴﻦ ﻛﺴﺎﻧﻲ ‪ ،‬ﻧﻴﻚ ﺩﻟﻲ ﻭ ﻣﺤﺒﺖ ﻭ ﺧﻴﺮ ﺧﻮﺍﻫﻲ ﻣﻌﺪﻭﻡ ﮔﺸﺘﻪ‬ ‫ﺗﺒﻌﻴﺾ ﻗﻮﻣﻲ ﺑﺪﻳﻦ ﻣﻌﻨﺎ ﺍﺳﺖ ﻣﻴﺎﻥ ﺍﻗﻮﺍﻡ ﻣﺨﺘﻠﻒ ﻛﻪ ﻫﻤﻪ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻧﺪ ﻭ ﻛﻞ ﺍﺯ ﻳﻚ ﺟﻨﺲ‬
‫ﻭ ﺩﺭ ﻋﻮﺽ ﺑﺪ ﺩﻟﻲ ﻭ ﻛﮋ ﺍﻧﺪﻳﺸﻲ ﺧﺎﻧﻪ ﻛﺮﺩﻩ ﺍﺳﺖ ‪.‬‬ ‫ﺍﻧﺪ ﻭﻫﻤﻪ ﺍﺯ ﺳﻼﻟﻪ ﻳﻚ ﺷﺨﺺ ﺗﻔﺎﻭﺕ ﻭ ﺗﻤﺎﻳﺰ ﻗﺎﺋﻞ ﺷﻮﻳﻢ ﻭ ﻳﺎ ﺑﺮﺍﻱ ﺑﻌﻀﻲ ﺍﻗﻮﺍﻡ ﺍﻣﺘﻴﺎﺯﺍﺗﻲ ﺭﺍ‬
‫ﺗﺌﻮﺩﻭﺭ ﺁﺩﻭ ﺭﻧﻮ ﻭ ﻫﻤﻜﺎﺭﺍﻧﺶ ﺩﺭ ﺑﺮﺭﺳﻲ ﻫﺎﻳﻲ ﻛﻪ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻧﺪ ﺍﻓﺮﺍﺩﻱ ﺭﺍ ﺑﺎ ﺷﺨﺼﻴﺖ ﻫﺎﻱ‬ ‫ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺑﺮﺧﻲ ﺍﻗﻮﺍﻡ ﺩﻳﮕﺮ ﺭﺍ ﺍﺯ ﺁﻥ ﺍﻣﺘﻴﺎﺯ ﻣﺤﺮﻭﻡ ﻛﻨﻴﻢ ‪.‬‬
‫ﺍﺳﺘﺒﺪﺍﺩﻱ ﺗﻌﺮﻳﻒ ﻧﻤﻮﺩﻧﺪ ‪ .‬ﺍﻳﻦ ﺍﻓﺮﺍﺩ ﺩﺍﺭﺍﻱ ﻣﺸﺨﺼﺎﺕ ﺯﻳﺮ ﺑﻮﺩﻧﺪ ‪:‬‬ ‫ﻧﻮﻉ ﺩﻳﮕﺮ ﺗﺒﻌﻴﺾ‪ ،‬ﺗﺒﻌﻴﺺ ﺟﻨﺴﻴﺘﻲ ﺍﺳﺖ ﻳﻌﻨﻲ ﻣﻴﺎﻥ ﺯﻥ ﻭ ﻣﺮﺩ ﺗﻔﺎﻭﺕ ﻗﺎﺋﻞ ﺷﻮﻳﻢ ﻭ ﻳﻚ‬
‫ﺩﺭ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺧﻮﺩ ﺧﺸﻚ ﻭ ﻣﺘﺤﺠﺮ‬ ‫ﺟﻨﺲ ﺭﺍ ﺑﺮ ﺟﻨﺲ ﺩﻳﮕﺮ ﺭﺟﺤﺎﻥ ﺩﻫﻴﻢ ﻭ ﺍﻣﺘﻴﺎﺯﺍﺗﻲ ﺭﺍ ﺑﺮﺍﻱ ﻳﻚ ﺟﻨﺲ ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻳﻢ ﻭ ﺟﻨﺲ‬
‫ﺩﺍﺭﺍﻱ ﺍﺭﺯﺷﻬﺎﻱ ﺳﻨﺘﻲ‬ ‫ﺩﻳﮕﺮ ﺭﺍ ﺍﺯ ﺁﻥ ﺍﻣﺘﻴﺎﺯ ﻣﺤﺮﻭﻡ ﻛﻨﻴﻢ‪.‬‬
‫ﻋﺪﻡ ﺑﺮﺩﺑﺎﺭﻱ ﻭ ﺷﻜﻴﺒﺎﻳﻲ ﻧﺴﺒﺖ ﺑﻪ ﺿﻌﻒ ﻭ ﻧﺎﺗﻮﺍﻧﻲ‬ ‫ﺗﺒﻌﻴﺾ ﺩﻳﻨﻲ ﻭ ﻣﺬﻫﺒﻲ ﻧﻴﺰ ﮔﻮﻧﻪ ﺍﻱ ﺩﻳﮕﺮ ﺍﺯ ﺗﺒﻌﻴﺾ ﺍﺳﺖ ‪.‬ﻳﻌﻨﻲ ﺩﻳﻨﻲ ﺭﺍ ﺑﺮﺗﺮ ﺍﺯ ﺳﺎﻳﺮ ﺍﺩﻳﺎﻥ‬
‫ﺑﺴﻴﺎﺭ ﻛﻴﻔﺮ ﺩﻫﻨﺪﻩ ﻭ ﻣﺠﺎﺯﺍﺕ ﻛﻨﻨﺪﻩ‬ ‫ﺑﺸﻤﺮﻳﻢ ﻭ ﻣﺬﻫﺒﻲ ﺭﺍ ﺑﺮ ﻣﺬﺍﻫﺐ ﺩﻳﮕﺮ ﺭﺟﺤﺎﻥ ﺩﻫﻴﻢ ﻭﺑﻪ ﺧﺎﻃﺮ ﺍﻳﻦ ﺭﺟﺤﺎﻥ ﺍﻣﺘﻴﺎﺯﺍﺗﻲ ﺭﺍ ﺑﺮﺍﻱ‬
‫ﻧﺴﺒﺖ ﺑﻪ ﺍﻓﺮﺍﺩ ‪ ،‬ﺩﺍﺭﺍﻱ ﺳﻮء ﻇﻦ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﺻﺎﺣﺒﺎﻥ ﻗﺪﺭﺕ‪ ،‬ﺍﺣﺘﺮﺍﻡ ﻓﺮﺍﻭﺍﻥ ﻗﺎﺋﻞ ﺑﻮﺩﻧﺪ‬ ‫ﭘﻴﺮﻭﺍﻥ ﻳﻚ ﺩﻳﻦ ﻳﺎ ﻣﺬﻫﺐ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﻭ ﺳﺎﻳﺮ ﭘﻴﺮﻭﺍﻥ ﺍﺩﻳﺎﻥ ﻭ ﻣﺬﺍﻫﺐ ﺭﺍ ﺍﺯ ﺁﻥ ﺍﻣﺘﻴﺎﺯﺍﺕ‬
‫ﺁﺯﻣﺎﻳﺸﺎﺕ ﻧﺸﺎﻥ ﻣﻲ ﺩﺍﺩ ﻛﻪ ‪.‬ﺍﻓﺮﺍﺩﻱ ﻛﻪ ﺩﺍﺭﺍﻱ ﺗﻤﺎﻳﻞ ﺍﺳﺘﺒﺪﺍﺩﻱ ﺑﻮﺩﻧﺪ ﻧﺴﺒﺖ ﺑﻪ ﻫﻤﻪ‬ ‫ﻣﺤﺮﻭﻡ ﻛﻨﻴﻢ‪.‬‬
‫ﮔﺮﻭﻫﻬﺎﻱ ﺍﻗﻠﻴﺖ ‪،‬ﺗﻌﺼﺐ ﻭ ﭘﻴﺶ ﺩﺍﻭﺭﻱ ﺩﺍﺷﺘﻨﺪ‪.‬‬ ‫ﺗﺒﻌﻴﺾ ﻧﺘﻴﺠﻪ ﺗﻌﺼﺐ ﺍﺳﺖ ‪ .‬ﻓﺮﺩ ﻣﺘﻌﺼﺐ ﺩﺭ ﻣﻴﺎﻥ ﺍﻓﺮﺍﺩ ﻭ ﺍﻗﻮﺍﻡ ﻭ ﺍﺩﻳﺎﻥ‪ ،‬ﺗﻔﺎﻭﺗﻬﺎ ﺭﺍ ﻣﻲ ﺑﻴﻨﺪ ﻭ‬
‫ﺁﺩﻭ ﺭﻧﻮ ﻭ ﻫﻤﻜﺎﺭﺍﻧﺶ ﺍﺯ ﻃﺮﻳﻖ ﻣﺼﺎﺣﺒﻪ ﻫﺎﻱ ﺑﺎﻟﻴﻨﻲ ﻃﻮﻻﻧﻲ ﺑﺎ ﻛﺴﺎﻧﻲ ﻛﻪ ﺩﺭ ﺍﺭﺯﻳﺎﺑﻲ ﻫﺎﻱ‬ ‫ﺁﻥ ﺭﺍ ﻭﺳﻴﻠﻪ ﺍﻱ ﺑﺮﺍﻱ ﻃﺒﻘﻪ ﺑﻨﺪﻱ ﻭ ﺍﻣﺘﻴﺎﺯ ﺩﺍﺩﻥ ﻭ ﻣﺤﺮﻭﻡ ﻛﺮﺩﻥ ﺑﺮﺧﻲ ﺩﻳﮕﺮ‪ ،‬ﺍﺯ ﻫﻤﺎﻥ ﺍﻣﻜﺎﻧﺎﺕ‬
‫ﻣﺮﺑﻮﻁ ﺑﻪ ﺷﺨﺼﻴﺖ ﺍﺳﺘﺒﺪﺍﺩﻱ‪ ،‬ﻧﻤﺮﻩ ﭘﺎﻳﻴﻦ ﻭ ﻳﺎ ﺑﺎﻻ ﺩﺍﺷﺘﻨﺪ ‪ ،‬ﭘﻲ ﺑﺮﺩﻧﺪ ﻛﻪ ﺗﻜﻮﻳﻦ ﺍﻳﻦ ﻧﻮﻉ‬ ‫ﻭ ﺍﻣﺘﻴﺎﺯﺍﺕ‪ ،‬ﻗﺮﺍﺭ ﻣﻲ ﺩﻫﺪ ‪ .‬ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﺩﺭ ﺧﻠﻘﺖ ﺧﺪﺍﻭﻧﺪ ﺗﻔﺎﻭﺗﻬﺎ ﻣﻮﺟﺐ ﺍﻣﺘﻴﺎﺯ ﻧﻴﺴﺖ ‪ .‬ﻫﻤﻪ ﺩﺭ‬
‫ﻧﮕﺮﺷﻬﺎ ﻭ ﺍﺭﺯﺷﻬﺎ ‪ ،‬ﺑﻪ ﺩﻭﺭﺍﻥ ﻛﻮﺩﻛﻲ ﺁﻧﺎﻥ ﺑﺮ ﻣﻲ ﮔﺮﺩﺩ ﻭ ﻣﻌﻤﻮﻻ ﺩﺭ ﺧﺎﻧﻮﺍﺩﻩ ﻫﺎﻳﻲ ﺭﺥ ﻣﻲ ﺩﻫﺪ‬ ‫ﺁﻓﺮﻳﻨﺶ ﻫﻤﭽﻮﻥ ﺑﺮﮔﻬﺎﻱ ﻳﻚ ﺩﺭﺧﺘﻨﺪ ﻭ ﺍﻣﻮﺍﺝ ﻳﻚ ﺩﺭﻳﺎ ﻭ ﮔﻠﻬﺎﻱ ﻳﻚ ﮔﻠﺴﺘﺎﻥ ‪ .‬ﺍﮔﺮ ﺗﻔﺎﻭﺗﻲ‬
‫ﻛﻪ ﻣﻌﺘﻘﺪ ﺑﻪ ﺗﻨﺒﻴﻪ ﻫﺎﻱ ﺳﺨﺖ ﻭ ﺗﻬﺪﻳﺪ ﺁﻣﻴﺰﻧﺪ ﻭ ﻧﻴﺰ ﻭﺍﻟﺪﻳﻨﻲ ﺩﺍﺷﺘﻪ ﺍﻧﺪ ﻛﻪ ﺍﺯ ﺍﺑﺰﺍﺭ ﻋﺸﻖ ﻭ‬ ‫ﺩﺭ ﺭﻧﮓ ﻭ ﺷﻜﻞ ﻭ ﻋﻄﺮ ﮔﻠﻬﺎ ﻱ ﻳﻚ ﮔﻠﺴﺘﺎﻥ ﻣﻮﺟﻮﺩ ﺍﺳﺖ ‪ ،‬ﺍﻳﻦ ﺗﻔﺎﻭﺕ ﺑﻪ ﺟﻬﺖ ﺗﻨﻮﻉ ﻭ ﺯﻳﺒﺎﻳﻲ‬
‫ﻣﺤﺒﺖ ﻭ ﻳﺎ ﻣﻀﺎﻳﻘﻪ ﺁﻥ ﺍﺯ ﻛﻮﺩﻙ ‪،‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻭﺳﻴﻠﻪ ﺍﺻﻠﻲ ﺍﻳﺠﺎﺩ ﺍﻃﺎﻋﺖ ﻭ ﻓﺮﻣﺎﻧﺒﺮﺩﺍﺭﻱ ‪،‬ﺍﺳﺘﻔﺎﺩﻩ‬ ‫ﮔﻠﺴﺘﺎﻥ ﺍﺳﺖ ﻭ ﺍﻻ ﻫﻤﻪ ﮔﻠﻬﺎ ﻣﺨﻠﻮﻕ ﺩﺳﺖ ﺧﺎﻟﻖ ﻳﻜﺘﺎ ﻫﺴﺘﻨﺪ ﻭ ﻫﻤﻪ ﺯﻳﺒﺎﻳﻨﺪ ‪ .‬ﺍﻣﺘﻴﺎﺯﻱ ﻣﻴﺎﻥ‬
‫ﻣﻲ ﻛﺮﺩﻧﺪ‬ ‫ﺁﻧﺎﻥ ﻧﻴﺴﺖ ‪.‬ﻫﺮ ﻳﻚ ﺧﺎﺻﻴﺘﻲ ﻭ ﻋﻄﺮﻱ ﻭ ﺭﻧﮓ ﻭ ﺷﻜﻞ ﻣﺨﺼﻮﺹ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧﺪ‪.‬‬
‫‪.‬ﺑﺮﺩﺍﺷﺘﻦ ﺗﻌﺼﺐ ﻭ ﭘﻴﺶ ﺩﺍﻭﺭﻱ ﺍﺯ ﺁﻥ ﺭﻭ ﺩﺷﻮﺍﺭ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﭘﺪﻳﺪﻩ ﺯﻳﺎﻥ ﺑﺎﺭ‪ ،‬ﺣﺎﺻﻞ ﺗﺮﻛﻴﺐ‬ ‫ﺗﻌﺼﺐ ﻭ ﺗﺒﻌﻴﺾ ﻧﺘﺎﻳﺞ ﻣﺨﺮﺑﻲ ﺩﺭ ﺟﺎﻣﻌﻪ ﺑﺸﺮﻱ ﺩﺍﺭﺩ ‪ .‬ﻣﻮﺟﺐ ﺍﺧﺘﻼﻑ ﺍﺳﺖ ‪،‬ﻣﻮﺟﺐ ﺟﻨﮓ ﻭ‬
‫ﻋﻮﺍﻣﻞ ﺭﻭﺍﻧﻲ ﻭ ﺍﺟﺘﻤﺎﻋﻲ ﺍﺳﺖ ﻟﺬﺍ ﺑﻪ ﻭﺍﻟﺪﻳﻦ ﻋﺰﻳﺰ ﺗﻮﺻﻴﻪ ﻣﻲ ﺷﻮﺩ ﺩﺭ ﺗﺮﺑﻴﺖ ﺻﺤﻴﺢ ﻛﻮﺩﻛﺎﻥ‬ ‫ﻗﺘﻞ ﺍﺳﺖ ‪،‬ﻣﻮﺟﺐ ﻇﻠﻢ ﻭ ﻭﻳﺮﺍﻧﻲ ﺍﺳﺖ ‪،‬ﻣﻮﺟﺐ ﺩﺷﻤﻨﻲ ﻭ ﻧﺰﺍﻉ ﻭ ﻛﺪﻭﺭﺕ ﺍﺳﺖ‪ .‬ﺑﻪ ﺧﺎﻃﺮ ﺗﻌﺼﺐ‬
‫ﺧﻮﺩ ﺑﻪ ﺍﻳﻦ ﻧﻜﺎﺕ ﺍﺻﻮﻟﻲ ﺗﻮﺟﻪ ﻓﺮﻣﺎﻳﻨﺪ‪:‬‬ ‫ﻭ ﺗﺒﻌﻴﺾ ﻧﮋﺍﺩﻱ ﻭ ﻗﻮﻣﻲ ﻭ ﺩﻳﻨﻲ ﻭ ﺟﻨﺴﻴﺘﻲ ‪،‬ﻫﺰﺍﺭﺍﻥ ﻧﻔﺮ ﺩﺭ ﺳﺮﺍﺳﺮ ﺩﻧﻴﺎ ﺍﺯ ﺟﻤﻠﻪ ﺟﺎﻣﻌﻪ ﻣﺎ ﺑﻪ‬
‫‪ -1‬ﻫﺮﮔﺰ ﻛﻮﺩﻛﺎﻥ ﺧﻮﺩ ﺭﺍ ﺗﻨﺒﻴﻪ ﺳﺨﺖ ﻭ ﺑﺪﻧﻲ ﻧﻜﻨﻴﺪ‪.‬‬ ‫ﺧﺎﻙ ﻭ ﺧﻮﻥ ﻛﺸﻴﺪﻩ ﻣﻲ ﺷﻮﻧﺪ ‪،‬ﻣﻨﺎﺯﻟﺸﺎﻥ ﻭﻳﺮﺍﻥ ﻣﻲ ﺷﻮﺩ ‪ ،‬ﻟﻌﻦ ﻭ ﻃﻌﻦ ﻣﻲ ﺷﻮﻧﺪ‪،‬ﺍﻓﻜﺎﺭ ﻭ ﺁﺩﺍﺏ‬
‫‪ -2‬ﻫﻤﻮﺍﺭﻩ ﻛﻮﺩﻛﺎﻥ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﺤﻴﻄﻲ ﺳﺮ ﺷﺎﺭ ﺍﺯ ﻋﺸﻖ ﻭ ﻣﺤﺒﺖ ﭘﺮﻭﺭﺵ ﺩﻫﻴﺪ ‪.‬ﻋﺸﻖ ﻭ‬ ‫ﻭ ﻋﻘﺎﻳﺪﺷﺎﻥ ﺑﻪ ﺳﺨﺮﻳﻪ ﮔﺮﻓﺘﻪ ﻣﻲ ﺷﻮﺩ ‪،‬ﺑﻪ ﺯﻧﺪﺍﻥ ﺍﻓﻜﻨﺪﻩ ﻣﻲ ﺷﻮﻧﺪ ‪،‬ﻣﺤﺮﻭﻡ ﺍﺯ ﺍﻣﺘﻴﺎﺯﺍﺗﻲ ﻣﺜﻞ‬

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 ‫ﻣﺤﺒﺖ ﻭﺍﻟﺪﻳﻦ ﺑﻪ ﻛﻮﺩﻙ ﺑﺎﻳﺪ ﺑﺪﻭﻥ ﻗﻴﺪ ﻭ ﺷﺮﻁ ﺑﺎﺷﺪ ﺑﺪﻳﻦ ﻣﻌﻨﺎ ﻛﻪ ﻭﺍﻟﺪﻳﻦ ﺑﺎﻳﺪ ﺩﺭ ﻫﺮ ﺷﺮﺍﻳﻄﻲ‬
‫ﻋﺸﻖ ﻭ ﻣﺤﺒﺖ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻛﻮﺩﻛﺎﻥ ﻧﺜﺎﺭ ﻧﻤﺎﻳﻨﺪ ﻭ ﺑﺎ ﻣﻀﺎﻳﻘﻪ ﺁﻥ ﺍﺯ ﻛﻮﺩﻙ‪ ،‬ﺁﻥ ﺭﺍ ﻭﺳﻴﻠﻪ ﻭ ﺍﺑﺰﺍﺭﻱ‬

‫ﻣﺎﺩﺭ‬ ‫ﺍﺻﻠﻲ ﺑﺮﺍﻱ ﺍﻳﺠﺎﺩ ﺍﻃﺎﻋﺖ ﻧﻨﻤﺎﻳﻨﺪ‪.‬‬

‫‪ -3‬ﻛﻮﺩﻛﺎﻥ ﺭﺍ ﺩﺭ ﺍﻋﺘﻘﺎﺩﺍﺗﺸﺎﻥ ﺧﺸﻚ ﻭ ﻣﺘﺤﺠﺮ ﺑﺎﺭ ﻧﻴﺎﻭﺭﻳﺪ ﺑﻠﻜﻪ ﺑﻪ ﺁﻧﺎﻥ ﺗﻔﻜﺮ ﻭ ﺗﻌﻤﻖ ﺩﺭ‬
‫ﻫﺮ ﺍﻣﺮ ﺭﺍ ﺁﻣﻮﺯﺵ ﺩﻫﻨﺪ‪.‬‬
‫‪ -4‬ﺑﻪ ﻛﻮﺩﻛﺎﻥ ﺧﻮﺩ ﺑﺮﺩﺑﺎﺭﻱ ﻭ ﺗﺤﻤﻞ ﺁﺭﺍء ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺁﻣﻮﺯﺵ ﺩﻫﻴﺪ‪ .‬ﺑﻪ ﺁﻧﺎﻥ ﺑﻴﺎﻣﻮﺯﻳﺪ‬
‫ﻛﻪ ﺍﻓﺮﺍﺩ ﻣﺨﺘﻠﻒ ﺑﺎ ﺁﺭﺍء ﻭ ﻋﻘﺎﻳﺪ ﻭ ﺁﺩﺍﺑﻲ ﻣﺨﺘﻠﻒ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ ﻛﻪ ﺑﺎﻳﺪ ﺑﻪ ﻫﺮ ﻳﻚ ﺍﺯ ﺁﻧﻬﺎ ﺍﺣﺘﺮﺍﻡ‬
‫ﻗﻠﻢ ﺑﺮﺩﻡ ﻛﺘﺎﺑﻰ ﺑﺮ ﻧﻮﻳﺴﻢ‬ ‫ﮔﺬﺍﺷﺖ‪.‬‬
‫ﺯ ﻟﻄﻒ ﻣﺎﺩﺭﻡ ﻳﻜﺴﺮ ﻧﻮﻳﺴﻢ‬ ‫‪ -5‬ﻫﻴﭽﮕﺎﻩ ﻣﻴﺎﻥ ﻛﻮﺩﻛﺎﻥ ﺧﻮﺩ ﻭ ﺳﺎﻳﺮ ﻛﻮﺩﻛﺎﻥ ﺍﺯ ﻃﺒﻘﺎﺕ ﺩﻳﮕﺮ ﻳﺎ ﺳﺎﻳﺮ ﺍﺩﻳﺎﻥ ﺍﻗﻮﺍﻡ ﻭ ﻏﻴﺮﻩ‬
‫ﻓﺎﺻﻠﻪ ﻭ ﺟﺪﺍﻳﻲ ﻗﺮﺍﺭ ﻧﺪﻫﻴﺪ ﺑﻠﻜﻪ ﺳﻌﻲ ﻛﻨﻴﺪ ﺩﺭ ﻣﻮﻗﻌﻴﺖ ﻫﺎﻱ ﻣﺨﺘﻠﻒ ﺁﻧﺎﻥ ﺭﺍ ﻫﻤﺒﺎﺯﻱ ﻧﻤﺎﻳﻴﺪ‬
‫ﻭ ﻭﺳﺎﻳﻞ ﻣﻌﺎﺷﺮﺕ ﺑﺎ ﺁﻧﺎﻥ ﺭﺍ ﻓﺮﺍﻫﻢ ﻧﻤﺎﻳﻴﺪ‪.‬‬
‫‪ -6‬ﺩﺭ ﻫﻨﮕﺎﻡ ﺻﺤﺒﺖ ﺩﺭ ﻣﻮﺭﺩ ﺳﺎﻳﺮ ﺍﻗﻮﺍﻡ ﻭ ﺍﺩﻳﺎﻥ ﻭ ﺍﺟﻨﺎﺱ ﻭ ﻃﺒﻘﺎﺕ ﺩﻳﮕﺮ‪ ،‬ﺭﻋﺎﻳﺖ ﺍﺣﺘﺮﺍﻡ‬
‫ﺑﺪﻳﻦ ﻓﻜﺮﺕ ﻛﻪ ﮔﺮ ﻛﻮﺷﻴﺪﻩ ﺑﺎﺷﻢ‬ ‫ﺭﺍ ﻧﻤﻮﺩﻩ ﻭ ﺍﺯ ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻥ ﺳﺨﻨﺎﻥ ﺍﻫﺎﻧﺖ ﺁﻣﻴﺰ ﻭ ﻳﺎ ﺗﻤﺴﺨﺮ ﺁﻧﺎﻥ ﭘﺮﻫﻴﺰ ﻧﻤﺎﻳﻴﺪ ﻭ ﺍﺯ ﺁﻧﺎﻥ ﻋﻴﺐ‬
‫ﺑﻬﺸﺖ ﻣﻬﺮ ﺭﺍ ﻣﻨﻈﺮ ﻧﻮﻳﺴﻢ‬ ‫ﺟﻮﻳﻲ ﻳﺎ ﺑﺪ ﮔﻮﻳﻲ ﻧﻜﻨﻴﺪ‪.‬‬
‫‪ -7‬ﻣﺤﺒﺖ ﻛﺮﺩﻥ ﺑﻪ ﻫﻤﻨﻮﻉ ﺭﺍ ﺑﺪﻭﻥ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ ﻧﻮﻉ ﻣﺬﻫﺐ ﻭ ﻧﮋﺍﺩ ﻭ ﺭﻧﮓ ﻭ ﻗﻮﻣﻴﺖ‬
‫ﻭ ﺟﻨﺲ ‪،‬ﺍﺯ ﻫﻤﺎﻥ ﺩﻭﺭﺍﻥ ﻛﻮﺩﻛﻲ ﺩﺭ ﻃﻔﻞ ﺧﻮﺩ ﭘﺮﻭﺭﺵ ﺩﻫﻴﺪ ‪ ).‬ﺑﺮﺍﻱ ﺍﻳﻦ ﻛﺎﺭ ﻣﻲ ﺗﻮﺍﻧﻴﺪ ﺍﺯ‬
‫ﺩﺍﺳﺘﺎﻥ ‪،‬ﺑﺎﺯﻱ ﻭ ﮔﻔﺘﮕﻮﻫﺎﻱ ﺩﻭﺳﺘﺎﻧﻪ ﺍﺳﺘﻔﺎﺩﻩ ﻧﻤﻮﺩﻩ ﻭ ﺑﻪ ﻛﻮﺩﻛﺎﻥ ﺧﻮﺩ ﺑﻴﺎﻣﻮﺯﻳﺪ ﻛﻪ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬﺎ‬
‫ﺑﮕﻴﺮﻡ ﺩﺍﻣﻦ ﺷﺐ ﺯﻧﺪﻩ ﺩﺍﺭﻯ‬ ‫ﺭﺍ ﺧﺪﺍ ﺧﻠﻖ ﻛﺮﺩﻩ ﻭ ﻻﻳﻖ ﻣﺤﺒﺘﻨﺪ(‬
‫ﻛﺰﺁﻥ ﺩﺍﻣﺎﻥ ﺟﺎﻥ ﭘﺮﻭﺭ ﻧﻮﻳﺴﻢ‬ ‫‪ -8‬ﻛﻮﺩﻛﺎﻥ ﺧﻮﺩ ﻭ ﺳﺎﻳﺮ ﺍﻗﻠﻴﺖ ﻫﺎ ﭼﻪ ﻗﻮﻣﻲ ﻭ ﻧﮋﺍﺩﻱ ﻳﺎ ﺩﻳﻨﻲ ﻭ ﻣﺬﻫﺒﻲ ﻳﺎ ﺟﻨﺴﻲ ﺭﺍ ﺩﺭ‬
‫ﻣﻮﻗﻌﻴﺖ ﻫﺎﻳﻲ ﻗﺮﺍﺭ ﺩﻫﻴﺪ ﻛﻪ ﻣﺘﻘﺎﺑﻼ ﺑﻪ ﻳﻜﺪﻳﮕﺮ ﻧﻴﺎﺯﻣﻨﺪ ﺑﺎﺷﻨﺪ ﻳﻌﻨﻲ ﺩﺭ ﻣﻮﻗﻌﻴﺖ ﻫﺎﻳﻲ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ‬
‫ﻛﻪ ﻣﺠﺒﻮﺭ ﺑﺎﺷﻨﺪ ﺑﺮﺍﻱ ﻧﻴﻞ ﺑﻪ ﻳﻚ ﻫﺪﻑ ﺑﺎ ﻫﻢ ﻫﻤﻜﺎﺭﻱ ﻛﻨﻨﺪ ﻣﺜﻼ ﺩﺭ ﻳﻚ ﺗﻴﻢ ﻭﺭﺯﺷﻲ ﺑﺎﺯﻱ‬
‫ﻛﻨﻨﺪ ﻳﺎ ﺑﺮﺍﻱ ﻳﻚ ﻛﺎﺭ ﺗﺤﻘﻴﻘﻲ ﺑﺎ ﻫﻢ ﻫﻤﻜﺎﺭﻱ ﻧﻤﺎﻳﻨﺪ‪.‬‬
‫ﺑﭙﻮﻳﻢ ﭘﻬﻨﻪ ﻫﻔﺖ ﺁﺳﻤﺎﻥ ﺭﺍ‬
‫ﻣﮕﺮ ﺯﺍﻥ ﻗﻠﺐ ﭘﻬﻨﺎﻭﺭ ﻧﻮﻳﺴﻢ‬

‫ﻧﻮﺷﺘﻢ ﭘﺎﺭﻩ ﻛﺮﺩﻡ ﺻﻔﺤﻪ ﺻﻔﺤﻪ‬

‫ﺑﺪﻳﻦ ﺑﺎﻭﺭ ﻛﻪ ﻧﺎ ﺑﺎﻭﺭ ﻧﻮﻳﺴﻢ‬

‫ﻗﻠﻢ ﭼﻮﻥ ﭘﻨﺠﻪ ﻫﺎﻳﻢ ﺧﺸﻚ ﻣﺎﻧﺪ‬

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‫ﻋﺒﺪﺍﻟﺼﻤﺪ ﺍﺻﻔﻬﺎﻧﻰ ﺭﺍ ﺩﺭ ﻗﻴﺎﺱ ﺑﺎ ﺩﻳﮕﺮ ﺁﺛﺎﺭ ﺗﺎﺭﻳﺨﻰ ﻣﻌﺮﻭﻑ ﻛﻢ ﺍﻋﺘﺒﺎﺭ ﺟﻠﻮﻩ ﺩﻫﺪ ﻳﺎ ﺍﺑﻴﺎﻧﻪ ﺭﺍ‬
‫ﭘﺸﺖ ﻗﺒﺎﻟﻪ ﻛﺎﺷﺎﻥ ﺑﻴﻨﺪﺍﺯﺩ‪.‬‬
‫ﺍﻟﺒﺘﻪ ﺍﻳﻦﻫﺎ ﺭﺍ ﻧﻤﻰﺗﻮﺍﻥ ﺍﺯ ﺟﺎ ﻛﻨﺪ ﻭ ﺑﺮﺍﻯ ﻛﺴﻰ ﺑﻪ ﺳﻮﻏﺎﺕ ﺑُﺮﺩ ﺍﻣﺎ ﻣﺴﺄﻟﻪ ﺍﻳﻦ ﺟﺎﺳﺖ ﻛﻪ‬
‫ﺳﻮﻏﺎﺕ ﻧﻄﻨﺰ ﻣﻨﺤﺼﺮ ﺑﻪ ﮔﻼﺑﻰ ﻧﻴﺴﺖ‪ .‬ﭼﻴﻨﻰ ﻧﻔﻴﺲ ﻭ ﺧﻮﺵ ﻧﻘﺶ ﻭ ﻧﮕﺎﺭ ﻧﻄﻨﺰ ﻛﻪ ﻧﻔﺲﻫﺎﻯ‬
‫ﺁﺧﺮ ﺭﺍ ﻣﻰﻛﺸﺪ‪ ،‬ﻫﻴﭻ ﻛﻢ ﺍﺯ ﮔﻼﺑﻰ ﻧﺪﺍﺭﺩ ﻭ ﺩﺭﻫﺎﻯ ﭘﺎﻧﺼﺪ ﺳﺎﻟﻪ ﻣﺴﺠﺪ ﺟﺎﻣﻊ ﻭ ﺑﻘﻌﻪ ﺳﻴﺪ ﺣﺴﻦ‬
‫ﺗﺤﻔﻪﺍﻯ ﺑﻪ ﻧﺎﻡ ﻧﻄﻨﺰ‬
‫ﺳﻪ ﺳﺎﻝ ﭘﻴﺶ ﺑﻮﺩ ﻛﻪ ﺑﺮﺍﻯ ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭ ﺑﻪ ﻧﻄﻨﺰ ﺭﻓﺘﻢ‪ .‬ﺑﺎ ﮔﺮﻭﻫﻰ ﺍﺯ ﺩﻭﺳﺘﺎﻥ ﺭﻭﺯﻧﺎﻣﻪ ﻧﮕﺎﺭ ﺑﻪ‬
‫ﻭﺍﻗﻒ ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺻﻨﻌﺖ ﺧﺮﺍﻃﻰ ﺩﺭ ﺍﻳﻦ ﺷﻬﺮ ﭼﻪ ﭘﺎﻳﻪ ﻭ ﻣﺎﻳﻪﺍﻯ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺑﻪ ﺍﻳﻨﻬﺎ‬ ‫ﻛﺎﺷﺎﻥ ﺭﻓﺘﻪ ﺑﻮﺩﻳﻢ ﻛﻪ ﺧﻴﻠﻰ ﺍﺗﻔﺎﻗﻰ ﺑﻪ ﻣﺪﻳﺮ ﻣﻴﺮﺍﺙ ﻓﺮﻫﻨﮕﻰ ﺷﻬﺮﺳﺘﺎﻥ ﻧﻄﻨﺰ ﺑﺮﺧﻮﺭﺩﻳﻢ ﻭ ﺑﻪ‬
‫ﺍﺿﺎﻓﻪ ﻛﻨﻴﻢ ﺁﻫﻨﮕﺮﻯ ﻭ ﻗﻔﻞ ﺳﺎﺯﻯ ﻭ ﺗﻔﻨﮓ ﺳﺎﺯﻯ ﺭﺍ ﻛﻪ ﻫﻤﮕﻰ ﺍﺯ ﻣﻴﺎﻥ ﺭﻓﺘﻪﺍﻧﺪ‪ .‬ﻗﺎﻟﻰ ﺑﺎﻓﻰ‬ ‫ﺩﻋﻮﺕ ﺗﻮﺃﻡ ﺑﺎ ﺍﺻﺮﺍﺭ ﺍﻭ ﺭﺍﻫﻰ ﻧﻄﻨﺰ ﺷﺪﻳﻢ‪.‬‬
‫ﻫﻨﻮﺯ ﺩﺭ ﺭﻭﺳﺘﺎﻫﺎ ﺭﺍﻳﺞ ﺍﺳﺖ ﺍﻣﺎ ﭼﻮﻥ ﻗﺎﻟﻰﻫﺎ ﺭﺍ ﻳﻜﺮﺍﺳﺖ ﺑﻪ ﺑﺎﺯﺍﺭ ﻛﺎﺷﺎﻥ ﻣﻰﻓﺮﺳﺘﻨﺪ‪ ،‬ﺑﻪ ﺍﺳﻢ‬ ‫ﭘﺮﺳﻴﺪ‪ :‬ﺍﻭﻟﻴﻦ ﺑﺎﺭ ﺍﺳﺖ ﻛﻪ ﺑﻪ ﻛﺎﺷﺎﻥ ﻣﻰﺁﻳﻴﺪ؟ ﺟﻮﺍﺑﻤﺎﻥ ﻣﻨﻔﻰ ﺑﻮﺩ‪ .‬ﻫﺮ ﻛﺪﺍﻡ ﺍﺯ ﻣﺎ ﺩﻭ ﻳﺎ ﺳﻪ ﺑﺎﺭ‬
‫ﻗﺎﻟﻰ ﻛﺎﺷﺎﻥ ﻓﺮﻭﺵ ﻣﻰﺭﻭﺩ‪.‬‬ ‫ﺩﻳﮕﺮ ﻛﺎﺷﺎﻥ ﺭﺍ ﺩﻳﺪﻩ ﺑﻮﺩﻳﻢ‪ .‬ﺑﻪ ﻃﻌﻨﻪ ﮔﻔﺖ‪ :‬ﺷﻤﺎ ﭼﮕﻮﻧﻪ ﺧﺒﺮﻧﮕﺎﺭﺍﻧﻰ ﻫﺴﺘﻴﺪ ﻛﻪ ﻳﻚ ﺟﺎ ﺭﺍ ﭼﻨﺪ ﺑﺎﺭ‬
‫ﺍﺯ ﺭﺳﺘﻪ ﺧﻮﺭﺍﻛﻰﻫﺎ‪ ،‬ﺍﻧﺎﺭ ﻧﻄﻨﺰ‪ ،‬ﺍﮔﺮﻧﻪ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﮔﻼﺑﻰ‪ ،‬ﺍﻣﺎ ﺩﺭ ﺣﺪ ﺧﻮﺩﺵ ﺑﺴﻴﺎﺭ ﻣﻌﺮﻭﻑ ﺍﺳﺖ‪.‬‬ ‫ﻣﻰﺑﻴﻨﻴﺪ ﻭ ﺟﺎﻯ ﺩﻳﮕﺮ ﺭﺍ ﺍﺻﻼ ﻧﻤﻰﺑﻴﻨﻴﺪ؟ ﺁﻥ ﻫﻢ ﺟﺎﻳﻰ ﻣﺜﻞ ﻧﻄﻨﺰ ﺭﺍ! ﭘﺎﺳﺨﻰ ﻧﺪﺍﺷﺘﻴﻢ ﻛﻪ ﺑﺪﻫﻴﻢ‪.‬‬
‫ﺍﻧﺎﺭﺳﺘﺎﻥﻫﺎﻯ ﺍﻳﻦ ﺷﻬﺮﺳﺘﺎﻥ ﻏﺎﻟﺒﺎ ﺩﺭ ﺑﺎﺩﺭﻭﺩ ﻭ ﭘﻴﺮﺍﻣﻮﻥ ﺟﺎﻯ ﮔﺮﻓﺘﻪﺍﻧﺪ ﻭ ﺩﺭ ﻣﻘﺎﻳﺴﻪ ﺑﺎ ﺍﻧﺎﺭ ﺳﺎﻭﻩ‬ ‫ﺳﻔﺮﻩ ﺩﻟﺶ ﺑﺎﺯ ﺷﺪ ﻭ ﺗﺎ ﻓﺎﺻﻠﻪ ﻫﻔﺘﺎﺩ ﻫﺸﺘﺎﺩ ﻛﻴﻠﻮﻣﺘﺮﻯ ﻛﺎﺷﺎﻥ ﺑﻪ ﻧﻄﻨﺰ ﺭﺍ ﻃﻰ ﻛﻨﻴﻢ‪ ،‬ﺷﺮﻭﻉ‬
‫ﻫﻤﻴﻦ ﺑﺲ ﻛﻪ ﺍﻧﺎﺭ ﺳﺎﻭﻩ ﺭﺍ ﺑﻪ ﺗﻬﺮﺍﻥ ﻣﻰﻓﺮﺳﺘﻨﺪ ﻭ ﺍﻧﺎﺭ ﺑﺎﺩﺭﻭﺩ ﺭﺍ ﺑﻪ ﺍﺭﻭﭘﺎ!‬ ‫ﺑﻪ ﺩﺭﺩ ﺩﻝ ﻛﺮﺩ‪ .‬ﻣﻰﻧﺎﻟﻴﺪ ﺍﺯ ﺍﻳﻦ ﻛﻪ ﺷﻬﺮﺷﺎﻥ ﺑﺎ ﺁﻥ ﻫﻤﻪ ﺩﻳﺪﻧﻰ ﺟﻮﺭﻭﺍﺟﻮﺭ ﺧﺎﻟﻰ ﺍﺯ ﻣﺴﺎﻓﺮ ﺍﺳﺖ‪.‬‬
‫ﭼﻨﺪ ﺳﺎﻟﻰ ﺍﺳﺖ ﻛﻪ ﻧﻄﻨﺰﻯﻫﺎ ﻓﻬﻤﻴﺪﻩ ﺍﻧﺪ ﺧﺎﻙ ﻭ ﺁﺏ ﻭ ﻫﻮﺍﻳﺸﺎﻥ ﻋﻼﻭﻩ ﺑﺮ ﺍﻧﺎﺭ ﻭ ﮔﻼﺑﻰ ﻭ‬ ‫ﻣﻰﮔﻔﺖ ﻛﻪ ﺩﺭ ﺍﻭﻗﺎﺕ ﻣﺨﺘﻠﻒ ﺳﺎﻝ‪ ،‬ﻫﺰﺍﺭﺍﻥ ﻧﻔﺮ ﺑﻪ ﺩﻳﺪﺍﺭ ﻛﺎﺷﺎﻥ ﻭ ﺍﺑﻴﺎﻧﻪ ﻣﻰﺁﻳﻨﺪ ﺍﻣﺎ ﻛﻤﺘﺮ ﻛﺴﻰ‬
‫ﺩﻳﮕﺮ ﻣﺤﺼﻮﻻﺕ ﺑﺎﻏﻰ‪ ،‬ﻣﺴﺘﻌﺪ ﻛﺸﺖ ﻃﻼﻯ ﺳﺮﺥ ﻫﻢ ﻫﺴﺖ ﻭ ﺍﺯ ﺍﻳﻦ ﺭﻭ ﻧﻄﻨﺰ ﺑﻌﺪ ﺍﺯ ﺧﺮﺍﺳﺎﻥ‬ ‫ﺳﺮﺍﻍ ﻧﻄﻨﺰ ﺭﺍ ﻣﻰﮔﻴﺮﺩ‪.‬‬
‫ﺩﻭﻣﻴﻦ ﺗﻮﻟﻴﺪ ﻛﻨﻨﺪﻩ ﺯﻋﻔﺮﺍﻥ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﻪ ﺷﻤﺎﺭ ﻣﻰﺁﻳﺪ‪.‬‬ ‫ﺍﺯ ﻛﺎﺷﻰﻫﺎ ﮔﻼﻳﻪ ﻣﻰﻛﺮﺩ ﻛﻪ ﺩﺭ ﺗﺒﻠﻴﻐﺎﺕ ﺧﻮﺩﺷﺎﻥ ﺭﻭﺳﺘﺎﻯ ﻣﻌﺮﻭﻑ ﺍﺑﻴﺎﻧﻪ ﻭ ﺯﻳﺎﺭﺗﮕﺎﻩ ﻣﻌﺘﺒﺮ "ﺁﻗﺎ‬
‫ﺍﻳﻦ ﻫﻤﻪ ﺗﺤﻔﻪﻫﺎﻯ ﺷﻬﺮﻯ ﻫﺴﺘﻨﺪ ﻛﻪ ﺧﻮﺩ ﺑﻪ ﺗﺤﻔﻪ ﻣﻰﻣﺎﻧﺪ‪ :‬ﺗﺤﻔﻪﺍﻯ ﺑﻪ ﻧﺎﻡ ﻧﻄﻨﺰ‬ ‫ﻋﻠﻰ ﻋﺒﺎﺱ" ﺭﺍ ﺯﻳﺮﻣﺠﻤﻮﻋﻪ ﻛﺎﺷﺎﻥ ﻭﺍﻧﻤﻮﺩ ﻣﻰﻛﻨﻨﺪ ﻭ ﻣﻮﺟﺐ ﻣﻬﺠﻮﺭﻳﺖ ﺑﻴﺸﺘﺮ ﻧﻄﻨﺰ ﻣﻰﺷﻮﻧﺪ‪.‬‬
‫ﺣﺎﻝ ﺁﻥ ﻛﻪ ﻫﻢ ﺍﺯ ﻧﻈﺮ ﺟﻐﺮﺍﻓﻴﺎﻯ ﻃﺒﻴﻌﻰ‪ ،‬ﻫﻢ ﺍﺯ ﺣﻴﺚ ﺗﻘﺴﻴﻤﺎﺕ ﻛﺸﻮﺭﻯ ﻭ ﻫﻢ ﺍﺯ ﺩﻳﺪ ﻓﺮﻫﻨﮕﻰ‬
‫ﻣﻨﺒﻊ‪:‬‬
‫‪ w‬ﺳﺎﻳﺖ ﺟﺪﻳﺪ ﺍﻧﻼﻳﻦ‬ ‫ﻭ ﺗﺎﺭﻳﺨﻰ‪ ،‬ﺍﻳﻨﻬﺎ ﺟﺰﻳﻰ ﺍﺯ ﻧﻄﻨﺰ ﻫﺴﺘﻨﺪ‪ .‬ﻣﻰﮔﻔﺖ ﺍﻳﻦ ﻫﻢ ﻳﻜﻰ ﺍﺯ ﺁﻥ ﺯﺭﻧﮕﻰﻫﺎﻳﻰ ﺍﺳﺖ ﻛﻪ‬
‫ﻛﺎﺷﻰﻫﺎ ﺑﻪ ﺩﺍﺷﺘﻨﺶ ﺷﻬﺮﻩﺍﻧﺪ‪.‬‬
‫‪v‬‬
‫ﻣﺎ ﻓﻘﻂ ﮔﻮﺵ ﻣﻰﻛﺮﺩﻳﻢ ﻭ ﭼﻴﺰﻯ ﻧﻤﻰﮔﻔﺘﻴﻢ‪ .‬ﺷﺎﻳﺪ ﺻﺤﺒﺖﻫﺎﻯ ﺍﻭ ﺭﺍ ﺍﺯ ﺟﻨﺲ ﺭﻗﺎﺑﺖﻫﺎ ﻭ ﭼﺸﻢ‬
‫ﻭ ﻫﻢ ﭼﺸﻤﻰﻫﺎﻳﻰ ﻣﻰﺩﺍﻧﺴﺘﻴﻢ ﻛﻪ ﻣﻴﺎﻥ ﺍﻫﺎﻟﻰ ﺷﻬﺮﺳﺘﺎﻥﻫﺎﻯ ﻫﻤﺠﻮﺍﺭ ﻣﻌﻤﻮﻝ ﺍﺳﺖ‪ .‬ﺧﺼﻮﺻﺎ‬
‫ﻧﺘﻬﺎ‬ ‫ﻛﻪ ﺧﻮﺩﺵ ﻣﻰﮔﻔﺖ ﺩﺭ ﻧﻄﻨﺰ ﻫﻴﭻ ﻫﺘﻞ ﺁﺑﺮﻭﻣﻨﺪﻯ ﺑﺮﺍﻯ ﺍﻗﺎﻣﺖ ﮔﺮﺩﺷﮕﺮﺍﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪.‬‬
‫ﺍﻟﻐﺮﺽ‪ ،‬ﺍﺯ ﻛﻨﺎﺭ ﺗﻮپﻫﺎﻯ ﺿﺪﻫﻮﺍﻳﻰ ﻛﻪ ﻧﺰﺩﻳﻚ ﺷﺪﻥ ﺑﻪ ﻣﺮﻛﺰ ﺍﺗﻤﻰ ﻧﻄﻨﺰ ﺭﺍ ﮔﻮﺷﺰﺩ ﻣﻰﻛﺮﺩﻧﺪ‪،‬‬
‫ﺭﺩ ﺷﺪﻳﻢ ﻭ ﺍﺯ ﺑﺰﺭﮔﺮﺍﻩ ﻛﺎﺷﺎﻥ‪ -‬ﺍﺻﻔﻬﺎﻥ ﺑﻪ ﺟﺎﺩﻩ ﻓﺮﻋﻰ ﻧﻄﻨﺰ ﭘﻴﭽﻴﺪﻳﻢ‪ .‬ﺍﻳﻦ ﺟﺎﺩﻩ ﻛﻮﻫﺴﺘﺎﻧﻰ‬
‫ﺩﺭ ﺍﺭﺗﻔﺎﻉ ﺑﺎﻻﺗﺮﻯ ﻧﺴﺒﺖ ﺑﻪ ﻧﻄﻨﺰ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﺍﻳﻦ ﺍﻣﻜﺎﻥ ﺭﺍ ﺑﻪ ﺗﺎﺯﻩ ﻭﺍﺭﺩﺍﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﻣﻨﻈﺮﻩ‬
‫ﻛﺴﺎﻧﻰ ﻛﻪ ﺗﻨﻬﺎ ﺯﻧﺪﮔﻰ ﻧﻜﺮﺩﻩ ﺍﻧﺪ ﻧﻤﻰ ﺩﺍﻧﻨﺪ‬
‫ﻛﺎﻣﻠﻰ ﺍﺯ ﺷﻬﺮ ﺭﺍ ﺗﻤﺎﺷﺎ ﻛﻨﻨﺪ‪.‬‬
‫ﻛﻪ ﺳﻜﻮﺕ ﭼﻄﻮﺭ ﺁﺩﻡ ﺭﺍﺑﻪ ﻭﺣﺸﺖ ﻣﻰ ﺍﻧﺪﺍﺯﺩ‬ ‫ﺑﺎ ﺍﻳﻦ ﻛﻪ ﺍﻭﺍﺧﺮ ﭘﺎﻳﻴﺰ ﺑﻮﺩ ﻭ ﺩﺭﺧﺘﺎﻥ ﻛﻤﺎﺑﻴﺶ ﺑﻰ ﺑﺮگ ﻭ ﺑﺎﺭ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺷﻬﺮ ﺑﻪ ﺑﺎﻍ ﺑﺰﺭﮔﻰ‬
‫ﭼﻄﻮﺭ ﺁﺩﻡ ﺑﺎ ﺧﻮﺩﺵ ﺣﺮﻑ ﻣﻰ ﺯﻧﺪ‬ ‫ﻣﻰﻣﺎﻧﺴﺖ ﻛﻪ ﺳﺎﺧﺘﻤﺎﻥﻫﺎﻳﺶ ﺯﻳﺮ ﺩﺭﺧﺘﺎﻥ ﭼﻨﺎﺭ ﮔﻢ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﭼﻴﺰﻯ ﺭﺍ ﻛﻪ ﻫﻤﻴﺸﻪ ﺩﺭ‬
‫ﭼﻄﻮﺭ ﻣﻰ ﺩﻭﺩ ﺑﻪ ﻃﺮﻑ ﺁﻳﻨﻪ ﻫﺎ‬ ‫ﻋﻜﺲﻫﺎﻯ ﻗﺪﻳﻤﻰ ﺷﻤﻴﺮﺍﻥ ﺩﻳﺪﻩ ﺑﻮﺩﻳﻢ‪ ،‬ﺍﻳﻦ ﺟﺎ ﺩﺭ ﻋﺎﻟﻢ ﻭﺍﻗﻊ ﻣﻰﺩﻳﺪﻳﻢ ﻭ ﺍﻟﺒﺘﻪ ﻣﻰﺷﻨﻴﺪﻳﻢ‬
‫ﺩﺭ ﺣﺴﺮﺕ ﻳﻚ ﻣﻮﺟﻮﺩ ﺯﻧﺪﻩ‬ ‫ﺻﺪﺍﻯ ﺁﺏ ﺟﻮﻳﺒﺎﺭﻫﺎ ﻭ ﭼﺸﻤﻪ ﺳﺎﺭﺍﻥ ﺭﺍ‪.‬‬
‫ﺩﺭ ﺁﻥ ﻳﻚ ﺭﻭﺯ ﻭ ﻧﻴﻤﻰ ﻛﻪ ﺩﺭ ﻧﻄﻨﺰ ﺑﻮﺩﻳﻢ‪ ،‬ﻛﺎﺭﻣﻨﺪﺍﻥ ﺍﺩﺍﺭﻩ ﻣﻴﺮﺍﺙ ﻓﺮﻫﻨﮕﻰ ﻫﻤﺮﺍﻫﻰ ﻛﺮﺩﻧﺪ‬
‫ﺗﺎ ﻋﻼﻭﻩ ﺑﺮ ﮔﺮﺩﺵ ﻛﺎﻣﻞ ﺩﺭ ﺷﻬﺮ‪ ،‬ﺯﻳﺮﻣﺠﻤﻮﻋﻪﻫﺎﻯ ﺷﻬﺮﺳﺘﺎﻥ ﻧﻄﻨﺰ ﭼﻮﻥ ﺷﻬﺮ ﺑﺎﺩﺭﻭﺩ‪ ،‬ﻗﻠﻌﻪ‬
‫ﺍﺑﻴﺎﺯﻥ ﻭ ﺭﻭﺳﺘﺎﻯ َﻃ ْﺮﻕ ﺭﺍ ﺑﺒﻴﻨﻴﻢ‪) .‬ﺩﺍﺳﺘﺎﻥ ﻃﺮﻕ ﻭ ﻗﻠﻌﻪ ﺗﺎﺭﻳﺨﻰﺍﺵ ﺭﺍ ﻛﻪ ﺯﻣﺎﻧﻰ ﭘﻨﺎﻫﮕﺎﻩ ﻣﺮﺩﻡ‬
‫ﺩﺭ ﺑﺮﺍﺑﺮ ﻏﺎﺭﺗﮕﺮﺍﻥ ﻣﺤﻠﻰ ﺑﻮﺩ ﻭ ﺑﻌﺪ ﻣﻬﺮﻳﻪ ﻭ ﺟﻬﻴﺰﻳﻪ ﺩﺧﺘﺮﺍﻥ ﺭﻭﺳﺘﺎﻳﻰ ﺷﺪ‪ ،‬ﺩﺭ ﮔﺰﺍﺭﺵ ﺩﻳﮕﺮﻯ‬
‫ﺑﺎﺯﮔﻔﺘﻪﺍﻡ‪(.‬‬
‫ﻧﻤﻰ ﺧﻮﺍﻫﻢ ﺗﻌﺮﻳﻒ ﻛﻨﻢ ﻛﻪ ﭼﻪ ﺩﻳﺪﻳﻢ ﻭ ﭼﻪ‬
‫ﻧﺪﻳﺪﻳﻢ‪ .‬ﺍﻳﻨﻬﺎ ﺭﺍ ﺧﻮﺩﺗﺎﻥ ﺩﺭ ﮔﺰﺍﺭﺵ ﺗﺼﻮﻳﺮﻯ ﺍﻳﻦ‬
‫ﺻﻔﺤﻪ ﺧﻮﺍﻫﻴﺪ ﺩﻳﺪ‪ .‬ﺍﻣﺎ ﺩﺍﻧﺴﺘﻴﻢ ﻛﻪ ﻣﻴﺰﺑﺎﻥ ﻣﺎ ﺭﺍﺳﺖ‬
‫ﻣﻰﮔﻔﺖ‪ .‬ﺷﻬﺮﻯ ﻛﻪ ﺍﻳﻦ ﺭﻭﺯﻫﺎ ﺑﻪ ﺧﺎﻃﺮ ﻭﺟﻮﺩ ﻳﻚ‬
‫ﻣﺮﻛﺰ ﺍﺗﻤﻰ ﻣﻌﺮﻭﻓﻴﺖ ﺯﻳﺎﺩﻯ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﻭ ﺗﺤﻔﻪﺍﺵ ﺍﺯ‬
‫ﻗﺪﻳﻢ ﺍﻻﻳﺎﻡ ﻭﺭﺩ ﺯﺑﺎﻥﻫﺎ ﺑﻮﺩﻩ‪ ،‬ﺁﻥ ﻗﺪﺭ ﻛﻪ ﺑﺎﻳﺪ ﻭ ﺷﺎﻳﺪ‬
‫ﺷﻨﺎﺧﺘﻪ ﺷﺪﻩ ﻧﻴﺴﺖ‪.‬‬
‫ﺩﺭ ﻭﺍﻗﻊ‪ ،‬ﻫﻤﻴﺸﻪ ﻳﻚ ﭼﻴﺰﻯ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺗﺎ ﺍﻧﺒﻮﻩ‬
‫ﺯﻳﺒﺎﻳﻰﻫﺎ ﻭ ﺷﮕﻔﺘﻰﻫﺎﻯ ﻧﻄﻨﺰ ﺭﺍ ﺗﺤﺖ ﺍﻟﺸﻌﺎﻉ ﺧﻮﺩ‬
‫ﻗﺮﺍﺭ ﺩﻫﺪ؛ ﺧﻮﺍﻩ ﺗﺤﻔﻪ ﻧﻄﻨﺰ ﻛﻪ ﮔﻼﺑﻰ ﺧﻮﺵ ﺁﺏ ﻭ‬
‫ﺭﻧﮓ ﺁﻥ ﺍﺳﺖ‪ ،‬ﺧﻮﺍﻩ ﺍﻧﺮژﻯ ﻫﺴﺘﻪﺍﻯ‪.‬‬
‫ﺍﻟﺒﺘﻪ ﺳﻨﺒﻪ ﺍﻳﻦ ﺩﻭ ‪ -‬ﺧﺼﻮﺻﺎ ﺁﻥ ﮔﻼﺑﻰ ﺭﻳﺰ ﺍﻣﺎ‬
‫ﻟﺬﻳﺬ‪ -‬ﺑﺎﻳﺪ ﺧﻴﻠﻰ ﭘﺮ ﺯﻭﺭ ﺑﺎﺷﺪ ﻛﻪ ﺑﺘﻮﺍﻧﺪ ﻛﻮﺭﻩﻫﺎﻯ‬
‫ﺷﺶ ﻫﺰﺍﺭﺳﺎﻟﻪ ﺍﺭﻳﺴﻤﺎﻥ )ﺩﺭ ‪ 10‬ﻛﻴﻠﻮﻣﺘﺮﻯ ﺷﻤﺎﻝ‬
‫ﻧﻄﻨﺰ( ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻜﻰ ﺍﺯ ﻧﺨﺴﺘﻴﻦ ﻛﻮﺭﻩﻫﺎﻯ ﺫﻭﺏ‬
‫ﻓﻠﺰ ﺟﻬﺎﻥ ﺑﻪ ﻣﺤﺎﻕ ﺑﺒﺮﺩ؛ ﻳﺎ ﺁﻥ ﻫﻤﻪ ﭼﻨﺎﺭ ﭼﻨﺪﺻﺪ‬
‫ﺳﺎﻟﻪ ﻣﻘﺪﺱ ﺭﺍ ﺑﻪ ﺩﺳﺖ ﻓﺮﺍﻣﻮﺷﻰ ﺑﺴﭙﺎﺭﺩ ﻳﺎ ﺑﺰﺭگ‬
‫ﺗﺮﻳﻦ ﺷﺎﻫﻜﺎﺭﻫﺎﻯ ﻣﻌﻤﺎﺭﻯ ﺍﻳﺮﺍﻥ ﻣﺎﻧﻨﺪ ﺑﻘﻌﻪ ﺷﻴﺦ‬

‫‪Issue 23‬‬
‫‪www.simorghmagazine.com‬‬
‫‪December 2010‬‬ ‫‪37‬‬
 next to another man. And some -- like Shahla -- submit to
HANDS OF IGNORANCE
EVER SO VICTORIOUS IN DEFEATING YET
the yearning of their hearts and fall prey to the so-called-
charms of lustful men.
One would look at Shahla and her bold, brave, manner of
ANOTHER WOMAN
defending herself in public court, and would wonder sadly
BY: GLORIA YAZDANI at how her passion was so overtly wasted on the lustful
desires of a man.
On 1 December 2010, a young woman in Tehran met her
What would Shahla be if not infatuated at age 13 with a
death by hanging.
grown man who enjoyed celebrity status? Where would she
Shahla Jahed, a fiery, outspoken woman in love, is only
be now if her talents, passion and drive had been exerted
one example amongst many women whose lives have
towards attainments which would be possible for women in
ended in futile pursuits in a nation where democracy is a
an atmosphere of true equality?
foreign, unfamiliar, concept.
Shahla, by her own testimony, fell in love at age 13 with
For years, men and women of insight have struggled for
a football star; and, passionate as she was, she set out to
equality, for true liberty and for freedom from oppression
pursue what she perceived as the love of her life. Outspoken
and injustice. Throughout the last century, the world has
she was in her love and unyielding in her efforts to be with
frowned upon racial prejudice and all sorts of barbaric
the object of her desire. The football star -- married though
attitudes. We have celebrated an end to the era of slavery
he was -- fanned the flames of the young woman’s heart
and have rejoiced by such ideologies that humanity can
and led her on through a journey of no return.
only fulfil its noble destiny by coming together in peace and
Shahla’s world came crumbling down when the football
harmony.
star’s wife was murdered, and
Yet, it seems that in a nation
fingers were pointed at her for
that has prided itself with one
the crime; even though certain
of the oldest and most glorious
evidence indicated that the
civilisations, women are still
murder victim was raped prior to
struggling.
death and that the crime could
Surely, enlightened souls would
not have been committed by a
agree that the one thing that
woman.
has been most instrumental
Shahla was sentenced to
for the collective prosperity
death by hanging, based on
of humankind has been the
a confession she had given:
ever-growing awareness of the
a confession which was
importance of pursuing equal
dramatised and filmed with
rights for all the members of
Shahla herself playing the part of
the human family regardless of
the perpetrator!
social, ethnic, religious or racial background.
The severity of the ignorance is so sad that it makes one
How then can the rights of half of the population of a
break into nervous laughter! What sort of child’s play would
nation be so brutally violated? And why is it that the voices
ever prompt a serious court into asking the suspect to star
raised in plight of women’s rights are not loud enough to
in the enactment of the murder, of which she is accused?
shake the foundations of brutality?
And since when confessions of any sort in a court-system
Who was Shahla Jahed? Why did her life have to come to
whose reputation precedes it for getting forced confessions
such an abrupt end in such a painful manner? What really
is of any value?
was her crime in this scandalous story? And would a man
Sadly, there seems not to be any audible answers to these
accused of the same crime meet the same end in a nation
and many more questions; for, if there were, Iran would not
like Iran?
be suffering so terribly. One would also wonder as to why
Sadly in this nation, which has long lost its lustre and is
the football star was never thought to be a suspect, and
deeply immersed in the dark clouds of religious ignorance,
why is it that his infidelity was not even frowned upon by the
women are victim of inequality from the moment of birth
authorities.
and even in their own homes amongst their loved ones.
Yes, this sad saga is considered to be a scandalous story
Boys are often given more advantages and treated
of love and lust; but behind the layers, can one really not
differently; while women are brought up to be instruments
see the fiendish grimace of injustice, sneering at women --
whose main purpose is to please their man by standing
ever so victorious in defeating yet another woman?
behind his professional progress, keeping perfect house for
Perhaps a deeper reflection is needed by just-minded
him, and satisfying him in the bedroom.
people and stronger cries of help for an entire nation that is
Some dare not ever fall in love, for they know their fate is
ruled by the hands of ignorance!
to serve a man who is selected for them. Some others fall
in love but, burying it deep in their hearts, spend their lives

23 ‫ﺷﻤﺎﺭﻩ‬
38 www.simorghmagazine.com
1389 ‫ﺁﺫﺭ‬
 10 Accent 07 Mazda3 10 Elantra 10 Accord LX 06 Matrix 10 Sentra Xtronic CVT
• Load, A/C, • A/C, • Load, A/C, • Load, • Load, A/C,
Auto Std Auto A/C, Auto, • A/C, Std Auto
• st: 31175 • st: 29278 • st: 31215 • st: 31038 • st: 29661 • st: 31218
• km: 46334 • km: 73424 • km: 38092 • km: 1588 • km: 77004 • km: 37455
$ $ $ $ $ $
10,750 10,670 13,840 23,830 8,860 13,950
$
87 *** $
97 *** $
112 * $
184*** $
93* $
113 ***
Bi-weekly Bi-weekly Bi-weekly Bi-weekly Bi-weekly Bi-weekly

07 Hummer H3 09 Odyssey 10 Camry LE 07 Caliber 07 Dodge Caravan 07 Civic Coupe

• 4WD, Load, • Load, A/C, • Load, A/C,
A/C • Load, A/C Auto • Std • Load, A/C Std
• st: 31131 • st: 31105 • st: 29737 • st: 31282 • st: 29885 • st: 31207
• km: 62867 • km: 48599 • km: 38325 • km: 36186 • km: 90566 • km: 77376
$ $ $ $ $ $
24,890 22,880 18,840 7,950 9,940 11,650
$
218 ** $
177 *** $
161*** $
72 ** $
91 ** $
106 **
Bi-weekly Bi-weekly Bi-weekly Bi-weekly Bi-weekly Bi-weekly

06 Acura CSX 09 Corolla LE

• Load,
A/C, Auto • A/C, Auto
• st: 31270 • st: 29421
• km: 90689 • km: 54541
$ $
12,980 12,850
$
137 * $
104***
Bi-weekly Bi-weekly

08 Mazda Tribute 07 Dakota Magnum 07 Ford Ranger 09 Chevrolet G15 09 Dakota SXT 06 Ford Five Hundred
• Load, A/C, • 4x4, • 4x4, A/C, • Dual Sport, • 4x4, Load, • AWD, NAV,
Auto Load, A/C Std A/C, Auto A/C, Auto Roof, Lthr
• st: 29529 • st: 28111 • st: 29926 • st: 28312 • st: 31252 • st: 31163
• km: 54497 • km: 56824 • km: 56824 • km: 38582 • km: 48653 • km: 67958
$ $ $ $
17,950 16,860 $
16,950 $
21,860 19,750 13,480
$
$
145*** $
163 ** 154** $
169 ** $
160 *** $
142*
Bi-weekly Bi-weekly Bi-weekly Bi-weekly Bi-weekly Bi-weekly

09 Nissan Versa 06 GMC Canyon 06 Avalanche Z71 08 Sierra 1500 SLE 08 Ridgeline RTL 07 Escape XLT
• Load, A/C, • 4x4, A/C, • 4x4, Load, • 4x4, • 4x4, Load • Load,
Auto Auto A/C Auto Lthr, Roof A/C, Auto
• st: 29264-A • st: 29365 • st: 29674 • st: 31117 • st: 28708 • st: 31119
• km: 61049 • km: 43250 • km: 76635 • km: 64548 • km: 17184 • km: 52675
$ $
$
11,850 $
15,950 19,650 16,880 $
31,890 $
14,850
$
$
96 *** $
168 * 207 * $
137 *** $
254*** $
135 **
Bi-weekly Bi-weekly Bi-weekly Bi-weekly Bi-weekly Bi-weekly

06 Sportage LX 07 Raider LS 09 Frontier SE 10 Ford F-250 XLT 08 Tacoma 4x4 06 Outback S/W
• Load, A/C, • Load, • 4x4, Load • Lariat Diesel, • Load, A/C, • AWD, Load,
Auto A/C, Auto A/C, Auto 4x4, Load Auto A/C, Std
• st: 29936 • st: 28990 • st: 28715 • st: 31268 • st: 29908 • st: 31079
• km: 98590 • km: 37060 • km: 28793 • km: 33631 • km: 23590 • km: 98095
$ $ $ $
10,850 17,890 $
25,850 $
39,960 26,870 13,840
$
$
114 * $
163* 200*** $
309*** $
223 *** $
146 *
Bi-weekly Bi-weekly Bi-weekly Bi-weekly Bi-weekly Bi-weekly

06 Tucson 07 Ford F-150 07 Mazda B4000 09 Dodge Ram SLT 06 Avalanche Z71 09 Mazda5
• Load, A/C • Load, A/C, • 4x4, A/C, • 4x4, Load, • 4x4, Load, • Load, A/C,
Auto Auto Auto A/C, Auto A/C Auto
• st: 29878 • st: 31013 • st: 31291 • st: 29827 • st: 29674 • st: 29539
• km: 80243 • km: 66106 • km: 55753 • km: 58042 • km: 76635 • km: 51972
$
$
10,650 $
17,420 14,960 $
24,950 $
19,650 $
17,450
$
$
112 * $
159 ** 136 ** $
193*** $
207 * $
141***
Bi-weekly Bi-weekly Bi-weekly Bi-weekly Bi-weekly Bi-weekly

09 Jeep Liberty 06 Altima 2.5S 09 Suzuki SX4 06 Santa Fe 07 Yaris 08 Saturn Astra
• 4WD, Load, • Load, A/C, • Load, A/C, • Load, • Load, A/C,
A/C, Auto Auto Auto A/C, Std • Std Std
• st: 29150 • st: 31136 • st: 28829 • st: 31096 • st: 29044 • st: 31078
• km: 55813 • km: 97046 • km: 33943 • km: 75697 • km: 77412 • km: 48832
$ $ $ $
$
17,950 10,640 10,950 10,480 7,950 $
10,980
$
$
145*** 112 * $
97 *** $
110* $
76 ** $
89***
Bi-weekly Bi-weekly Bi-weekly Bi-weekly Bi-weekly Bi-weekly

Disclaimer: Bi-weekly payments

include freight, reconditioning &
Taxes. *60 month (130 payments)
**72 months (156 payments) ***84
months (182 payments) ****12 to
84 months fixed rate calculated at
6.5% APR (Minimum $20,000) to
7.9% APR (Minimum $10,000) with
$0 down, OAC. †2nd chance financing
does not qualify for $500 finance
rebate and no payment for 90 days.
Prices do
not include tax and license. Vehicles
may not be as shown.
 ‫ﻣﻰﭘﺎﻳﺪ‪ ،‬ﺍﻳﻦ ﺷﺐ ﺑﺮﺍﻯ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻧﺤﺲ ﺑﻮﺩ ﻭ ﭼﻮﻥ ﻓﺮﺍ ﻣﻴﺮﺳﻴﺪ‪ ،‬ﺁﺗﺶ ﻣﻰﺍﻓﺮﻭﺧﺘﻨﺪ ﺗﺎ ﺗﺎﺭﻳﻜﻰ‬
‫ﻭ ﻋﺎﻣﻼﻥ ﺍﻫﺮﻳﻤﻨﻰ ﻭ ﺷﻴﻄﺎﻧﻰ ﻧﺎﺑﻮﺩ ﺷﺪﻩ ﻭ ﺑﮕﺮﻳﺰﻧﺪ‪ ،‬ﻣﺮﺩﻡ ﮔﺮﺩ ﻫﻢ ﺟﻤﻊ ﺷﺪﻩ ﻭ ﺷﺐ ﺭﺍ ﺑﺎ‬ ‫ﺷﺐ َﻳﻠﺪﺍ ﻳﺎ ﺷﺐ ﭼﻠّﻪ ﺑﻠﻨﺪﺗﺮﻳﻦ ﺷﺐ ﺳﺎﻝ ﺩﺭ ﻧﻴﻢﻛﺮﻩ ﺷﻤﺎﻟﻰ ﺯﻣﻴﻦ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺷﺐ ﺑﻪ ﻫﻨﮕﺎﻡ‬
‫ﺧﻮﺭﺩﻥ‪ ،‬ﻧﻮﺷﻴﺪﻥ‪ ،‬ﺷﺎﺩﻯ ﻭ ﭘﺎﻳﻜﻮﺑﻰ ﻭ ﮔﻔﺘﮕﻮ ﺑﻪ ﺳﺮ ﻣﻰﺁﻭﺭﺩﻧﺪ ﻭ ﺧﻮﺍﻧﻰ ﻭﻳﮋﻩ ﻣﻴﮕﺴﺘﺮﺩﻧﺪ‪،‬‬ ‫ﻏﺮﻭﺏ ﺁﻓﺘﺎﺏ ﺍﺯ ‪ 30‬ﺁﺫﺭ )ﺁﺧﺮﻳﻦ ﺭﻭﺯ ﭘﺎﻳﻴﺰ( ﺗﺎ ﻃﻠﻮﻉ ﺁﻓﺘﺎﺏ ﺩﺭ ‪ 1‬ﺩﻯ )ﻧﺨﺴﺘﻴﻦ ﺭﻭﺯ ﺯﻣﺴﺘﺎﻥ(‬
‫ﻫﺮﺁﻧﭽﻪ ﻣﻴﻮﻩ ﺗﺎﺯﻩ ﻓﺼﻞ ﻛﻪ ﻧﮕﺎﻫﺪﺍﺭﻯ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﻣﻴﻮﻩﻫﺎﻯ ﺧﺸﻚ ﺩﺭ ﺳﻔﺮﻩ ﻣﻴﻨﻬﺎﺩﻧﺪ‪.‬‬ ‫ﺍﻃﻼﻕ ﻣﻰﺷﻮﺩ‪ .‬ﺍﻳﺮﺍﻧﻴﺎﻥ ﻭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺩﻳﮕﺮ ﺍﻗﻮﺍﻡ ﺁﻥ ﺭﺍ ﻣﺒﺎﺭﻙ ﻣﻰﺩﺍﺭﻧﺪ ﻭ ﺍﻳﻦ ﺷﺐ ﺭﺍ ﺟﺸﻦ‬
‫»ﻣﻴﺰﺩ« ‪ Myazd‬ﻧﺎﻡ ﺩﺍﺷﺖ ﻭ ﺷﺎﻣﻞ ﻣﻴﻮﻩﻫﺎﻯ ﺗﺮ ﻭ ﺧﺸﻚ‪ ،‬ﻧﻴﺰ ﺁﺟﻴﻞ‬ ‫ﺳﻔﺮﻩ ﺷﺐ ﻳﻠﺪﺍ‪َ ،‬‬ ‫ﻣﻰﮔﻴﺮﻧﺪ‪ .‬ﺍﻳﻦ ﺷﺐ ﺩﺭ ﻧﻴﻢﻛﺮﻩ ﺷﻤﺎﻟﻰ ﺑﺎ ﺍﻧﻘﻼﺏ ﺯﻣﺴﺘﺎﻧﻰ ﻣﺼﺎﺩﻑ ﺍﺳﺖ ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺍﺯ‬
‫ُ‬
‫ﻳﺎ ﺑﻪ ﺍﺻﻄﻼﺡ ﺯﺭﺗﺸﺘﻴﺎﻥ‪» ،‬ﻟﺮﻙ« ‪ Lork‬ﻛﻪ ﺍﺯ ﻟﻮﺍﺯﻡ ﺍﻳﻦ ﺟﺸﻦ ﻭ ﻭﻟﻴﻤﻪ ﺑﻮﺩ‪ ،‬ﺑﻪ ﺍﻓﺘﺨﺎﺭ ﻭ‬ ‫ﺁﻥ ﺷﺐ ﺑﻪ ﺑﻌﺪ ﻃﻮﻝ ﺭﻭﺯ ﺑﻴﺶﺗﺮ ﻭ ﻃﻮﻝ ﺷﺐ ﻛﻮﺗﺎﻩﺗﺮ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﻭﻳﮋﮔﻰ »ﺍﻭﺭﻣﺰﺩ« ﻭ »ﻣﻬﺮ« ﻳﺎ ﺧﻮﺭﺷﻴﺪ ﺑﺮﮔﺰﺍﺭ ﻣﻴﺸﺪ‪ .‬ﺩﺭ ﺁﻳﻴﻦﻫﺎﻯ ﺍﻳﺮﺍﻥ ﺑﺎﺳﺘﺎﻥ ﺑﺮﺍﻯ ﻫﺮ‬
‫ﻣﺮﺍﺳﻢ ﺟﺸﻦ ﻭ ﺳﺮﻭﺭ ﺁﻳﻴﻨﻰ‪ ،‬ﺧﻮﺍﻧﻰ ﻣﻰﮔﺴﺘﺮﺩﻧﺪ ﻛﻪ ﺑﺮ ﺁﻥ ﺍﻓﺰﻭﻥ ﺑﺮ ﺁﻻﺕ ﻭ ﺍﺩﻭﺍﺕ ﻧﻴﺎﻳﺶ‪،‬‬ ‫ﭘﻴﺮﺍﻣﻮﻥ ﻭﺍژﻩ‬
‫ﻣﺎﻧﻨﺪ ﺁﺗﺸﺪﺍﻥ‪ ،‬ﻋﻄﺮﺩﺍﻥ‪ ،‬ﺑﺨﻮﺭﺩﺍﻥ‪ ،‬ﺑﺮﺳﻢ ﻭ ﻏﻴﺮﻩ‪ ،‬ﺑﺮﺁﻭﺭﺩﻩﻫﺎ ﻭ ﻓﺮﺁﻭﺭﺩﻩﻫﺎﻯ ﺧﻮﺭﺩﻧﻰ ﻓﺼﻞ ﻭ‬ ‫ﻭﺍژﻩ »ﻳﻠﺪﺍ« ﻭﺍژﻩ ﺍﻳﺴﺖ ﺑﺮﮔﺮﻓﺘﻪ ﺍﺯ ﺯﺑﺎﻥ ﺳﺮﻳﺎﻧﻰ )ﻛﻪ ﺍﺯ ﻟﻬﺠﻪﻫﺎﻯ ﻣﺘﺪﺍﻭﻝ ﺯﺑﺎﻥ »ﺁﺭﺍﻣﻰ«‬
‫ﺧﻮﺭﺍﻙﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ‪ ،‬ﺧﻮﺭﺍﻙ ﻣﻘﺪﺱ ﻣﺎﻧﻨﺪ »ﻣﻴﺰﺩ« ﻧﻴﺰ ﻧﻬﺎﺩﻩ ﻣﻴﺸﺪ‪.‬‬ ‫ﺍﺳﺖ( ﺑﻪ ﻣﻌﻨﺎﻯ ﺗﻮﻟﺪ‪ .‬ﺯﺑﺎﻥ »ﺁﺭﺍﻣﻰ« ﻳﻜﻰ ﺍﺯ ﺯﺑﺎﻥﻫﺎﻯ ﺭﺍﻳﺞ ﺩﺭ ﻣﻨﻄﻘﻪ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﮔﺎﻩ ﺷﺐ ﻳﻠﺪﺍ ﺭﺍ ﺗﺎ ﺩﻣﻴﺪﻥ ﭘﺮﺗﻮ ﭘﮕﺎﻩ ﺩﺭ ﺩﺍﻣﻨﻪ ﻛﻮﻩﻫﺎﻯ ﺍﻟﺒﺮﺯ ﺑﻪ ﺍﻧﺘﻈﺎﺭ ﺑﺎﺯﺯﺍﻳﻴﺪﻩﺷﺪﻥ‬ ‫)ﺑﺮﺧﻰ ﺑﺮ ﺍﻳﻦ ﻋﻘﻴﺪﻩ ﺍﻧﺪ ﻛﻪ ﺍﻳﻦ ﻭﺍژﻩ ﺩﺭ ﺯﻣﺎﻥ ﺳﺎﺳﺎﻧﻴﺎﻥ ﻛﻪ ﺧﻄﻮﻁ ﺍﻟﻔﺒﺎ ﺍﺯ ﺭﺍﺳﺖ ﺑﻪ ﭼﭗ‬
‫ﺧﻮﺭﺷﻴﺪ ﻣﻰﻧﺸﺴﺘﻨﺪ‪ .‬ﺑﺮﺧﻰ ﺩﺭ ﻣﻬﺮﺍﺑﻪﻫﺎ )ﻧﻴﺎﻳﺸﮕﺎﻩﻫﺎﻯ ﭘﻴﺮﻭﺍﻥ ﺁﻳﻴﻦ ﻣﻬﺮ( ﺑﻪ ﻧﻴﺎﻳﺶ ﻣﺸﻐﻮﻝ‬ ‫ﻧﻮﺷﺘﻪ ﻣﻰﺷﺪﻩ‪ ،‬ﻭﺍﺭﺩ ﺯﺑﺎﻥ ﭘﺎﺭﺳﻰ ﺷﺪﻩ ﺍﺳﺖ(‪.‬‬
‫ﻣﻰﺷﺪﻧﺪ ﺗﺎ ﭘﻴﺮﻭﺯﻯ ﻣﻬﺮ ﻭ ﺷﻜﺴﺖ ﺍﻫﺮﻳﻤﻦ ﺭﺍ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻃﻠﺐ ﻛﻨﻨﺪ ﻭ ﺷﺒﻬﻨﮕﺎﻡ ﺩﻋﺎﻳﻰ ﺑﻪ‬ ‫ﻭﺍژﻩ ﻳﻠﺪﺍ ﺑﻪ ﻣﻌﻨﺎﻯ ﺯﺍﻳﺶ ﺯﺍﺩﺭﻭﺯ ﻭ ﺗﻮﻟﺪ ﺍﺳﺖ‪ .‬ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺑﺎ ﺍﻳﻦ ﺑﺎﻭﺭ ﻛﻪ ﻓﺮﺩﺍﻯ ﺷﺐ‬
‫ﻧﺎﻡ »ﻧﻰ ﻳﺪ« ﺭﺍ ﻣﻰﺧﻮﺍﻧﻨﺪ ﻛﻪ ﺩﻋﺎﻯ ﺷﻜﺮﺍﻧﻪ ﻧﻌﻤﺖ ﺑﻮﺩﻩﺍﺳﺖ‪ .‬ﺭﻭﺯ ﭘﺲ ﺍﺯ ﺷﺐ ﻳﻠﺪﺍ )ﻳﻜﻢ ﺩﻯ‬ ‫ﻳﻠﺪﺍ ﺑﺎ ﺩﻣﻴﺪﻥ ﺧﻮﺭﺷﻴﺪ‪ ،‬ﺭﻭﺯﻫﺎ ﺑﻠﻨﺪﺗﺮ ﻣﻰﺷﻮﻧﺪ ﻭ ﺗﺎﺑﺶ ﻧﻮﺭ ﺍﻳﺰﺩﻯ ﺍﻓﺰﻭﻧﻰ ﻣﻰﻳﺎﺑﺪ‪ ،‬ﺁﺧﺮ ﭘﺎﻳﻴﺰ ﻭ‬
‫ﻣﺎﻩ( ﺭﺍ ﺧﻮﺭﺭﻭﺯ )ﺭﻭﺯ ﺧﻮﺭﺷﻴﺪ( ﻭ ﺩﻯ ﮔﺎﻥ؛ ﻣﻰﺧﻮﺍﻧﺪﻧﺪ ﻭ ﺑﻪ ﺍﺳﺘﺮﺍﺣﺖ ﻣﻰﭘﺮﺩﺍﺧﺘﻨﺪ ﻭ ﺗﻌﻄﻴﻞ‬ ‫ﺍﻭﻝ ﺯﻣﺴﺘﺎﻥ ﺭﺍ ﺷﺐ ﺯﺍﻳﺶ ﻣﻬﺮ ﻳﺎ ﺯﺍﻳﺶ ﺧﻮﺭﺷﻴﺪ ﻣﻰﺧﻮﺍﻧﺪﻧﺪ ﻭ ﺑﺮﺍﻯ ﺁﻥ ﺟﺸﻦ ﺑﺰﺭﮔﻰ ﺑﺮ ﭘﺎ‬
‫ﻋﻤﻮﻣﻰ ﺑﻮﺩ )ﺧﺮﻣﺪﻳﻨﺎﻥ‪ ،‬ﺍﻳﻦ ﺭﻭﺯ ﺭﺍ ﺧﺮﻡ ﺭﻭﺯ ﻳﺎ ﺧﺮﻩ ﺭﻭﺯ ﻣﻰﻧﺎﻣﻴﺪﻧﺪ(‪.‬ﺧﻮﺭﺭﻭﺯ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﺎﺳﺘﺎﻥ‬ ‫ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﻭ ﺍﺯ ﺍﻳﻦ ﺭﻭ ﺑﻪ ﻣﺎﻩ ﺩﻫﻢ ﺩﻯ )ﺑﻪ ﻣﻌﻨﺎﻯ ﺭﻭﺯ( ﻣﻴﮕﻔﺘﻨﺪ ﻛﻪ ﻣﺎﻩ ﺗﻮﻟﺪ ﺧﻮﺭﺷﻴﺪ ﺑﻮﺩ‪.‬‬
‫ﺭﻭﺯ ﺑﺮﺍﺑﺮﻯ ﺍﻧﺴﺎﻧﻬﺎ ﺑﻮﺩ ﺩﺭ ﺍﻳﻦ ﺭﻭﺯ ﻫﻤﮕﺎﻥ ﺍﺯ ﺟﻤﻠﻪ ﺷﺎﻩ ﻟﺒﺎﺱ ﺳﺎﺩﻩ ﻣﻰ ﭘﻮﺷﻴﺪﻧﺪ ﺗﺎ ﻳﻜﺴﺎﻥ‬
‫ﺑﻪ ﻧﻈﺮ ﺁﻳﻨﺪ ﻭ ﻛﺴﻰ ﺣﻖ ﺩﺳﺘﻮﺭ ﺩﺍﺩﻥ ﺑﻪ ﺩﻳﮕﺮﻯ ﺭﺍ ﻧﺪﺍﺷﺖ ﻭ ﻛﺎﺭﻫﺎ ﺩﺍﻭﻃﻠﺒﺎﻧﻪ ﺍﻧﺠﺎﻡ ﻣﻰ‬ ‫ﭘﻴﺸﻴﻨﻪ ﺟﺸﻦ‬
‫ﮔﺮﻓﺖ ﻧﻪ ﺗﺤﺖ ﺍﻣﺮ‪ .‬ﺩﺭ ﺍﻳﻦ ﺭﻭﺯ ﺟﻨﮓ ﻛﺮﺩﻥ ﻭ ﺧﻮﻧﺮﻳﺰﻯ ﺣﺘﻰ ﻛﺸﺘﻦ ﮔﻮﺳﻔﻨﺪ ﻭ ﻣﺮﻍ ﻫﻢ‬ ‫ﻳﻠﺪﺍ ﻭ ﺟﺸﻦﻫﺎﻳﻰ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺷﺐ ﺑﺮﮔﺰﺍﺭ ﻣﻰﺷﻮﺩ‪ ،‬ﻳﻚ ﺳﻨﺖ ﺑﺎﺳﺘﺎﻧﻰ ﺍﺳﺖ‪ .‬ﻣﺮﺩﻡ ﻋﻬﻮﺩ ﺩﻭﺭ‬
‫ﻣﻤﻨﻮﻉ ﺑﻮﺩ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺭﺍ ﻧﻴﺮﻭﻫﺎﻯ ﻣﺘﺨﺎﺻﻢ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻧﻴﺰ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ ﻭ ﺩﺭ ﺟﺒﻬﻪﻫﺎ ﺭﻋﺎﻳﺖ ﻣﻰ‬ ‫ﻭ ﮔﺬﺷﺘﻪ‪ ،‬ﻛﻪ ﻛﺸﺎﻭﺭﺯﻯ‪ ،‬ﺑﻨﻴﺎﻥ ﺯﻧﺪﮔﻰ ﺁﻧﺎﻥ ﺭﺍ ﺗﺸﻜﻴﻞ ﻣﻴﺪﺍﺩ ﻭ ﺩﺭ ﻃﻮﻝ ﺳﺎﻝ ﺑﺎ ﺳﭙﺮﻯ ﺷﺪﻥ‬
‫ﻛﺮﺩﻧﺪ ﻭ ﺧﻮﻧﺮﻳﺰﻯ ﻣﻮﻗﺘﺎ ﻗﻄﻊ ﻣﻴﺸﺪ ﻭ ﺑﺴﻴﺎﺭ ﺩﻳﺪﻩ ﺳﺪﻩ ﻛﻪ ﻫﻤﻴﻦ ﻗﻄﻊ ﻣﻮﻗﺖ ﺟﻨﮓ ﺑﻪ ﺻﻠﺢ‬ ‫ﻓﺼﻮﻝ ﻭ ﺗﻀﺎﺩﻫﺎﻯ ﻃﺒﻴﻌﻰ ﺧﻮﻯ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﺑﺮ ﺍﺛﺮ ﺗﺠﺮﺑﻪ ﻭ ﮔﺬﺷﺖ ﺯﻣﺎﻥ ﺑﺎ ﮔﺮﺩﺵ ﺧﻮﺭﺷﻴﺪ ﻭ‬
‫ﻃﻮﻻﻧﻰ ﻭ ﺻﻔﺎ ﺗﺒﺪﻳﻞ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺭﻭﺯ ﻋﻤﺪﺗ ًﺎ ﺑﻪ ﺍﻳﻦ ﻟﺤﺎﻅ ﺍﺯ ﻛﺎﺭ ﺩﺳﺖ ﻣﻰﻛﺸﻴﺪﻧﺪ‬ ‫ﺗﻐﻴﻴﺮ ﻓﺼﻮﻝ ﻭ ﺑﻠﻨﺪﻯ ﻭ ﻛﻮﺗﺎﻫﻰ ﺭﻭﺯ ﻭ ﺷﺐ ﻭ ﺟﻬﺖ ﻭ ﺣﺮﻛﺖ ﻭ ﻗﺮﺍﺭ ﺳﺘﺎﺭﮔﺎﻥ ﺁﺷﻨﺎﻳﻰ ﻳﺎﻓﺘﻪ ﻭ‬
‫ﻛﻪ ﻧﻤﻰﺧﻮﺍﺳﺘﻨﺪ ﺍﺣﻴﺎﻧ ًﺎ ﻣﺮﺗﻜﺐ ﺑﺪﻯ ﻛﺮﺩﻥ ﺷﻮﻧﺪ ﻛﻪ ﺁﻳﻴﻦ ﻣﻬﺮ ﺍﺭﺗﻜﺎﺏ ﻫﺮ ﻛﺎﺭ ﺑﺪ ﻛﻮﭼﻚ ﺭﺍ‬ ‫ﻛﺎﺭﻫﺎ ﻭ ﻓﻌﺎﻟﻴﺘﻬﺎﻳﺸﺎﻥ ﺭﺍ ﺑﺮ ﺍﺛﺮ ﺁﻥ ﺗﻨﻈﻴﻢ ﻣﻴﻜﺮﺩﻧﺪ‪ .‬ﺁﻧﺎﻥ ﻣﻼﺣﻈﻪ ﻣﻴﻜﺮﺩﻧﺪ ﻛﻪ ﺩﺭ ﺑﻌﻀﻰ ﺍﻳﺎﻡ‬
‫ﺩﺭ ﺭﻭﺯ ﺗﻮﻟﺪ ﺧﻮﺭﺷﻴﺪ ﮔﻨﺎﻫﻰ ﺑﺴﻴﺎﺭ ﺑﺰﺭگ ﻣﻰﺷﻤﺮﺩ‪ .‬ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻪ ﺳﺮﻭ ﺑﻪ ﭼﺸﻢ ﻣﻈﻬﺮ ﻗﺪﺭﺕ ﺩﺭ‬ ‫ﻭ ﻓﺼﻮﻝ ﺭﻭﺯﻫﺎ ﺑﺴﻴﺎﺭ ﺑﻠﻨﺪ ﻣﻰﺷﻮﺩ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺩﺭ ﺁﻥ ﺭﻭﺯﻫﺎ‪ ،‬ﺁﻧﺎﻥ ﺍﺯ ﺭﻭﺷﻨﻰ ﻭ ﻧﻮﺭ ﺧﻮﺭﺷﻴﺪ‬
‫ﺑﺮﺍﺑﺮ ﺗﺎﺭﻳﻜﻰ ﻭ ﺳﺮﻣﺎ ﻣﻰ ﻧﮕﺮﻳﺴﺘﻨﺪ ﻭ ﺩﺭ ﺧﻮﺭﺭﻭﺯ ﺩﺭ ﺑﺮﺍﺑﺮ ﺁﻥ ﻣﻰ ﺍﻳﺴﺘﺎﺩﻧﺪ ﻭ ﻋﻬﺪ ﻣﻰ ﻛﺮﺩﻧﺪ‬ ‫ﺑﻴﺸﺘﺮ ﻣﻴﺘﻮﺍﻧﺴﺘﻨﺪ ﺍﺳﺘﻔﺎﺩﻩ ﻛﻨﻨﺪ‪ .‬ﺍﻳﻦ ﺍﻋﺘﻘﺎﺩ ﺑﺮﺍﻳﺸﺎﻥ ﭘﻴﺪﺍ ﺷﺪ ﻛﻪ ﻧﻮﺭ ﻭ ﺭﻭﺷﻨﺎﻳﻰ ﻭ ﺗﺎﺑﺶ‬
‫ﻛﻪ ﺗﺎ ﺳﺎﻝ ﺑﻌﺪ ﻳﻚ ﺳﺮﻭ ﺩﻳﮕﺮ ﺑﻜﺎﺭﻧﺪ‪.‬‬ ‫ﺧﻮﺭﺷﻴﺪ ﻣﻈﺎﻫﺮ ﻧﻴﻚ ﻭ ﻣﻮﺍﻓﻖ ﺑﻮﺩﻩ ﻭ ﺑﺎ ﺗﺎﺭﻳﻜﻰ ﻭ ﻇﻠﻤﺖ ﺷﺐ ﺩﺭ ﻧﺒﺮﺩ ﻭ ﻛﺸﻤﻜﺶﺍﻧﺪ‪ .‬ﺑﺪﻳﻦ‬
‫ﺳﺎﻥ ﻣﺮﺩﻡ ﺩﻭﺭﺍﻥ ﺑﺎﺳﺘﺎﻥ ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺍﻗﻮﺍﻡ ﺁﺭﻳﺎﻳﻰ‪ ،‬ﺍﺯ ﻫﻨﺪ ﻭ ﺍﻳﺮﺍﻧﻰ ‪ -‬ﻫﻨﺪ ﻭ ﺍﺭﻭﭘﺎﻳﻰ‪ ،‬ﺩﺭﻳﺎﻓﺘﻨﺪ‬
‫ﺗﺄﺛﻴﺮ ﻳﻠﺪﺍ ﺩﺭ ﺟﺸﻦﻫﺎﻯ ﺩﻳﮕﺮ ﺍﻗﻮﺍﻡ‬ ‫ﻛﻪ ﻛﻮﺗﺎﻩﺗﺮﻳﻦ ﺭﻭﺯﻫﺎ‪ ،‬ﺁﺧﺮﻳﻦ ﺭﻭﺯ ﭘﺎﻳﻴﺰ ﻭ ﺷﺐ ﺍﻭﻝ ﺯﻣﺴﺘﺎﻥ ﺍﺳﺖ ﻭ ﺑﻼﻓﺎﺻﻠﻪ ﭘﺲ ﺍﺯ ﺁﻥ ﺭﻭﺯﻫﺎ‬
‫ﺍﻣﺮﻭﺯﻩ ﻣﺤﻘﻘﺎﻥ ﻣﻌﺘﻘﺪﻧﺪ ﻛﻪ ﻣﺴﻴﺤﻴﺖ ﻏﺮﺑﻰ ﭼﺎﺭﭼﻮﺏ ﺍﺻﻠﻰ ﺧﻮﺩ ﺭﺍ ﻛﻪ ﺑﻪ ﺍﻳﻦ ﺩﻳﻦ ﭘﺎﻳﺪﺍﺭﻯ‬ ‫ﺑﻪ ﺗﺪﺭﻳﺞ ﺑﻠﻨﺪﺗﺮ ﻭ ﺷﺒﻬﺎ ﻛﻮﺗﺎﻫﺘﺮ ﻣﻴﺸﻮﻧﺪ‪ ،‬ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﺁﻧﺮﺍ ﺷﺐ ﺯﺍﻳﺶ ﺧﻮﺭﺷﻴﺪ ﻧﺎﻣﻴﺪﻩ ﻭ‬
‫ﻭ ﺷﻜﻞ ﺑﺨﺸﻴﺪﻩ ﺑﻪ ﻣﺬﺍﻫﺐ ﭘﻴﺶ ﺍﺯ ﻣﺴﻴﺤﻴﺖ ﺭﻭﻡ ﺑﺎﺳﺘﺎﻥ ﺍﺯ ﺟﻤﻠﻪ ﻣﻴﺘﺮﺍﻳﺴﻢ ﻣﺪﻳﻮﻥ ﺍﺳﺖ‬ ‫ﺁﻧﺮﺍ ﺁﻏﺎﺯ ﺳﺎﻝ ﻗﺮﺍﺭ ﺩﺍﺩﻧﺪ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺧﺎﻃﺮ ﺩﺭ ﺩﻭﺭﺍﻥ ﻛﻬﻦ ﻓﺮﻫﻨﮓ ﺍﻭﺳﺘﺎﻳﻰ‪ ،‬ﺳﺎﻝ ﺑﺎ ﻓﺼﻞ ﺳﺮﺩ‬
‫ﻭ ﺑﺮﺍﻯ ﻧﻤﻮﻧﻪ ﺗﻘﻮﻳﻢ ﻛﻠﻴﺴﺎﻫﺎ‪ ،‬ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺑﻘﺎﻳﺎﻯ ﻣﺮﺍﺳﻢ ﻭ ﺟﺸﻨﻬﺎﻯ ﭘﻴﺶ ﺍﺯ ﻣﺴﻴﺤﻴﺖ‬ ‫»ﺳ ِﺮ َﺫ« ﻛﻪ ﻣﻔﻬﻮﻡ »ﺳﺎﻝ«‬ ‫ﺷﺮﻭﻉ ﻣﻴﺸﺪ ﻭ ﺩﺭ ﺍﻭﺳﺘﺎ‪ ،‬ﻭﺍژﻩ ‪َ Sareda, Saredha‬‬
‫»ﺳ ِﺮ َﺩ« ﻳﺎ َ‬
‫ﺑﺨﺼﻮﺹ ﻛﺮﻳﺴﻤﺲ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﻧﮕﺎﻩ ﺩﺍﺷﺘﻪﺍﺳﺖ ﻭ ﻛﺮﻳﺴﻤﺲ ﺑﻪ ﻋﻨﻮﺍﻥ ﺁﻣﻴﺰﻩﺍﻯ ﺍﺯ ﺟﺸﻨﻬﺎﻯ‬ ‫ﺭﺍ ﺍﻓﺎﺩﻩ ﻣﻴﻜﻨﺪ‪ ،‬ﺧﻮﺩ ﺑﻪ ﻣﻌﻨﺎﻯ »ﺳﺮﺩ« ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺑﻪ ﻣﻌﻨﻰ ﺑﺸﺎﺭﺕ ﭘﻴﺮﻭﺯﻯ ﺍﻭﺭﻣﺰﺩ ﺑﺮ ﺍﻫﺮﻳﻤﻦ‬
‫ﺳﺎﺗﻮﺭﻧﺎﻟﻴﺎ ﻭ ﺯﺍﻳﺶ ﻣﻴﺘﺮﺍ ﺩﺭ ﺭﻭﻡ ﺑﺎﺳﺘﺎﻥ ﺩﺭ ﺯﻣﺎﻥ ﻗﺮﻥ ﭼﻬﺎﺭﻡ ﻣﻴﻼﺩﻯ ﺑﺎ ﺭﺳﻤﻰ ﺷﺪﻥ ﺁﻳﻴﻦ‬ ‫ﻭ ﺭﻭﺷﻨﻰ ﺑﺮ ﺗﺎﺭﻳﻜﻰ ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﺛﺎﺭﺍﻟﺒﺎﻗﻴﻪ ﺍﺑﻮﺭﻳﺤﺎﻥ ﺑﻴﺮﻭﻧﻰ ‪ ،‬ﺹ ‪ ،255‬ﺍﺯ ﺭﻭﺯ ﺍﻭﻝ ﺩﻯ ﻣﺎﻩ‪ ،‬ﺑﺎ‬
‫ﻣﺴﻴﺤﻴﺖ ﻭ ﺑﻪ ﻓﺮﻣﺎﻥ ﻛﻨﺴﺘﺎﻧﺘﻴﻦ ﺑﻪ ﻋﻨﻮﺍﻥ ﺯﺍﺩﺭﻭﺯ ﺭﺳﻤﻰ ﻣﺴﻴﺢ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﺷﺪ‪ .‬ﻫﻨﮕﺎﻡ‬ ‫ﻋﻨﻮﺍﻥ »ﺧﻮﺭ« ﻧﻴﺰ ﻳﺎﺩ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﻗﺎﻧﻮﻥ ﻣﺴﻌﻮﺩﻯ ﻧﺴﺨﻪ ﻣﻮﺯﻩ ﺑﺮﻳﺘﺎﻧﻰ ﻟﻨﺪﻥ‪» ،‬ﺧُ ﺮﻩ ﺭﻭﺯ«‬
‫ﺗﻮﺳﻌﻪ ﺁﻳﻴﻦﻫﺎﻯ ﺭﺍﺯﺁﻣﻴﺰ ﺩﺭ ﺍﺭﻭﭘﺎ ﻭ ﺳﺮﺯﻣﻴﻨﻬﺎﻯ ﺗﺤﺖ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﻰ ﺍﻣﭙﺮﺍﻃﻮﺭﻯ ﺭﻭﻡ ﻭ ﭘﻴﺶ ﺍﺯ‬ ‫ﺛﺒﺖ ﺷﺪﻩ‪ ،‬ﺍﮔﺮﭼﻪ ﺩﺭ ﺑﻌﻀﻰ ﻣﺂﺧﺬ ﺩﻳﮕﺮ »ﺧﺮﻡ ﺭﻭﺯ« ﻧﺎﻣﻴﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺑﺮﻫﺎﻥ ﻗﺎﻃﻊ ﺫﻳﻞ‬
‫ﺍﺯ ﭘﺬﻳﺮﻓﺘﻦ ﺁﻳﻴﻦ ﻣﺴﻴﺤﻴﺖ‪ ،‬ﺭﻭﻣﻴﺎﻥ ﻫﺮ ﺳﺎﻟﻪ ﺩﺭ ﺭﻭﺯ ‪ 17‬ﺩﺳﺎﻣﺒﺮ ﺩﺭ ﺟﺸﻨﻰ ﺑﻪ ﻧﺎﻡ ﺳﺎﺗﻮﺭﻧﺎﻟﻴﺎ‬ ‫ﻭﺍژﻩ »ﻳﻠﺪﺍ« ﭼﻨﻴﻦ ﺁﻣﺪﻩ ﺍﺳﺖ‪:‬‬
‫ﺑﻪ ﺳﻴﺎﺭﻩ ﻛﻴﻮﺍﻥ )ﺳﺎﺗﺮﻥ(‪ ،‬ﺍﻳﺰﺩ ﺑﺎﺳﺘﺎﻧﻰ ﺯﺭﺍﻋﺖ‪ ،‬ﺍﺣﺘﺮﺍﻡ ﻣﻴﻨﻬﺎﺩﻧﺪ‪ .‬ﺍﻳﻦ ﺟﺸﻦ ﺗﺎ ﻫﻔﺖ ﺭﻭﺯ ﺍﺩﺍﻣﻪ‬ ‫»ﻳﻠﺪﺍ ﺷﺐ ﺍﻭﻝ ﺯﻣﺴﺘﺎﻥ ﻭ ﺷﺐ ﺁﺧﺮ ﭘﺎﻳﻴﺰ ﺍﺳﺖ ﻛﻪ ﺍﻭﻝ َﺟﺪﻯ ﻭ ﺁﺧﺮ ﻗﻮﺱ ﺑﺎﺷﺪ ﻭ ﺁﻥ‬
‫ﻣﻴﺎﻓﺖ ﻭ ﺍﻧﻘﻼﺏ ﺯﻣﺴﺘﺎﻧﻰ ﺭﺍ ﺷﺎﻣﻞ ﻣﻰﮔﺮﺩﻳﺪ‪ .‬ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﺭﻭﻣﻴﺎﻥ ﺍﺯ ﮔﺎﻫﺸﻤﺎﺭﻯ ﻳﻮﻟﻴﺎﻧﻰ ﺩﺭ‬ ‫ﺩﺭﺍﺯﺗﺮﻳﻦ ﺷﺐﻫﺎﺳﺖ ﺩﺭ ﺗﻤﺎﻡ ﺳﺎﻝ ﻭ ﺩﺭ ﺁﻥ ﺷﺐ ﻭ ﻳﺎ ﻧﺰﺩﻳﻚ ﺑﻪ ﺁﻥ ﺷﺐ‪ ،‬ﺁﻓﺘﺎﺏ ﺑﻪ ﺑﺮﺝ ﺟﺪﻯ‬
‫‪DJ BLISS‬‬ ‫‪SAMYAR‬‬
‫‪M‬‬
‫ﻣﺤﺎﺳﺒﺎﺕ ﺧﻮﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴﻨﻤﻮﻧﺪ ﺭﻭﺯ ﺍﻧﻘﻼﺏ ﺯﻣﺴﺘﺎﻧﻰ ﺑﻪ ﺟﺎﻯ ‪ 21‬ﻳﺎ ‪ 22‬ﺩﺳﺎﻣﺒﺮ ﺣﺪﻭﺩﺍً ﺩﺭ‬
‫‪ 25‬ﺩﺳﺎﻣﺒﺮ ﻭﺍﻗﻊ ﻣﻰﺷﺪ‪ .‬ﻫﻨﮕﺎﻡ ﻋﻴﺪ ﺳﺎﺗﻮﺭﻧﺎﻟﻴﺎ‪ ،‬ﺭﻭﻣﻰﻫﺎ ﺍﻗﺪﺍﻡ ﺑﻪ ﺑﺮﭘﺎﺩﺍﺷﺘﻦ ﺟﺸﻦ ﻭ ﺳﺮﻭﺭ‪ ،‬ﺑﻪ‬ ‫‪MANDANA‬‬
‫ﺗﺤﻮﻳﻞ ﻣﻰﻛﻨﺪ ﻭ ﮔﻮﻳﻨﺪ ﺁﻥ ﺷﺐ ﺑﻪ ﻏﺎﻳﺖ ﺷﻮﻡ ﻭ ﻧﺎﻣﺒﺎﺭﻙ ﻣﻰﺑﺎﺷﺪ ﻭ ﺑﻌﻀﻰ ﮔﻔﺘﻪﺍﻧﺪ ﺷﺐ ﻳﻠﺪﺍ‬
‫ﻳﺎﺯﺩﻫﻢ ﺟﺪﻯ ﺍﺳﺖ‪«.‬‬
‫ﺗﻌﻮﻳﻖ ﺍﻧﺪﺍﺧﺘﻦ ﻛﺴﺐ ﻭ ﻛﺎﺭ ﻭ ﻣﻨﺎﺯﻋﺎﺕ‪ ،‬ﻫﺪﻳﻪ ﺩﺍﺩﻥ ﺑﻪ ﻫﻤﺪﻳﮕﺮ ﻭ ﺁﺯﺍﺩﻛﺮﺩﻥ ﻣﻮﻗﺘﻰ ﺑﺮﺩﻩﻫﺎ‬ ‫ﺗﺎﺭﻳﻜﻰ ﻧﻤﺎﻳﻨﺪﻩ ﺍﻫﺮﻳﻤﻦ ﺑﻮﺩ ﻭ ﭼﻮﻥ ﺩﺭ ﻃﻮﻻﻧﻰﺗﺮﻳﻦ ﺷﺐ ﺳﺎﻝ‪ ،‬ﺗﺎﺭﻳﻜﻰ ﺍﻫﺮﻳﻤﻨﻰ ﺑﻴﺸﺘﺮ‬
‫ﻣﻴﻨﻤﻮﺩﻧﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺁﻳﻴﻦ ﺭﺍﺯﺁﻣﻴﺰ ﻣﻴﺘﺮﺍﺋﻴﺴﻢ‪ ،‬ﺑﺮ ﭘﺎﻳﻪ ﭘﺮﺳﺘﺶ ﺍﻳﺰﺩ ﺑﺎﺳﺘﺎﻥ ﺍﻳﺮﺍﻥ ﺯﻣﻴﻦ‪ ،‬ﻣﻴﺘﺮﺍ‬
‫ﺩﺭ ﺳﺮﺯﻣﻴﻨﻬﺎﻯ ﺗﺤﺖ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﻰ ﺭﻭﻡ ﺑﺎﺳﺘﺎﻥ ﺍﺷﺎﻋﻪ ﺯﻳﺎﺩﻯ ﻳﺎﻓﺘﻪ ﺑﻮﺩ ﻭ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺭﻭﻣﻴﺎﻥ‪،‬‬
‫ﺭﻭﻳﺪﺍﺩ ﺑﻠﻨﺪﺗﺮ ﺷﺪﻥ ﺭﻭﺯﻫﺎ ﺑﻪ ﺩﻧﺒﺎﻝ ﺍﻧﻘﻼﺏ ﺯﻣﺴﺘﺎﻧﻰ ﺭﺍ ﺑﺎ ﺷﺮﻛﺖ ﻛﺮﺩﻥ ﺩﺭ ﻣﺮﺍﺳﻤﻰ ﺑﻪ ﻣﻨﻈﻮﺭ‬
‫ﺑﺰﺭﮔﺪﺍﺷﺖ ﻣﻴﺘﺮﺍ‪ ،‬ﺟﺸﻦ ﻣﻰﮔﺮﻓﺘﻨﺪ‪ .‬ﺍﻳﻦ ﺟﺸﻨﻬﺎ ﻭ ﺳﺎﻳﺮ ﻣﻨﺎﺳﻚ ﺗﺎ ﺭﻭﺯ ﺍﻭﻝ ژﺍﻧﻮﻳﻪ ﺍﺩﺍﻣﻪ ﻣﻴﺎﻓﺖ‬
‫ﻛﻪ ﺭﻭﻣﻴﺎﻥ ﺍﻧﺮﺍ ﺭﻭﺯ ﻣﺎﻩ ﻭ ﺳﺎﻝ ﺟﺪﻳﺪ ﻣﻰﺩﺍﻧﺴﺘﻨﺪ‪ .‬ﭘﺲ ﺍﺯ ﺍﺳﺘﻴﻼﻯ ﻣﺴﻴﺤﻴﺖ ﺩﺭ ﺍﺭﻭﭘﺎ‪ ،‬ﺁﺩﺍﺏ‬
‫ﻭ ﺭﺳﻮﻡ ﺁﻳﻴﻦ ﻣﻬﺮ ﻛﻪ ﺩﺭ ﺯﻧﺪﮔﻰ ﻣﺮﺩﻡ ﻭ ﺑﻪﺧﺼﻮﺹ ﺩﺭ ﻣﻴﺎﻥ ﺭﻭﻣﻴﺎﻥ ﻧﻔﻮﺫ ﻛﺮﺩﻩ ﺑﻮﺩ ﻫﻢﭼﻨﺎﻥ‬
‫ﺑﺎﻗﻰ ﻣﺎﻧﺪ ﻭ ﺑﺎ ﺁﻣﺪﻥ ﺩﻳﻦ ﺟﺪﻳﺪ ﺭﻧﮓ ﻧﺒﺎﺧﺖ‪ .‬ﻛﻠﻴﺴﺎﻯ ﻛﺎﺗﻮﻟﻴﻚ‬
‫ﺭﻭﻡ ﺭﻭﺯ ‪ 25‬ﺩﺳﺎﻣﺒﺮ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﺯﺍﺩﺭﻭﺯ ﻣﺴﻴﺢ ﺑﺮﮔﺰﻳﻨﺪ ﺗﺎ ﺑﻪ ﻣﺮﺍﺳﻢ‬
‫ﭘﮕﺎﻧﻴﺴﻢ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﻣﻌﻨﺎ ﻭ ﻣﻔﻬﻮﻡ ﻣﺴﻴﺤﻰ ﺑﺨﺸﺪ‪ .‬ﺑﺮﺍﻯ ﻧﻤﻮﻧﻪ‪ ،‬ﻛﻠﻴﺴﺎ‬
‫ﺟﺸﻦ ﺯﺍﺩﺭﻭﺯ ﻣﻴﺘﺮﺍ ﺧﺪﺍﻯ ﻧﻮﺭ ﻭ ﺭﻭﺷﻨﺎﻳﻰ ﺭﺍ ﺑﺎ ﺟﺸﻦ ﺑﺰﺭﮔﺪﺍﺷﺖ ﺯﺍﺩﺭﻭﺯ‬
‫ﻋﻴﺴﻰ ﻛﻪ ﻋﻬﺪ ﺟﺪﻳﺪ ﺍﻭ ﺭﺍ ﻧﻮﺭ ﻭ ﺭﻭﺷﻨﻰ ﺟﻬﺎﻥ ﻣﻴﻨﺎﻣﺪ‪ ،‬ﺟﺎﻳﮕﺰﻳﻦ ﻧﻤﻮﺩ‬
‫ﺗﺎ ﺍﺯ ﺍﻟﺘﻘﺎﻁ ﺍﻳﻦ ﺩﻭ ﻣﻨﺎﺳﺒﺖ ﻧﻔﻮﺫ ﺑﻴﺸﺘﺮﻯ ﺑﺮ ﺯﻧﺪﮔﻰ ﻣﺮﺩﻡ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‬
 ‫ﺁﺣﺎﺩ ﻣﺮﺩﻡ ﻫﻤﮕﻰ ﻳﻜﺴﺎﻥ ﺑﻮﺩﻧﺪ)ﺻﺤﺖ ﺍﻳﻦ ﺍﻣﺮ ﻣﻮﻛﺪ ﻧﻴﺴﺖ‪ ،‬ﺷﺎﻳﺪ ﺗﻨﻬﺎ ﺍﻓﺴﺎﻧﻪ ﺑﺎﺷﺪ(‪ .‬ﺍﻳﺮﺍﻧﻴﺎﻥ‬
‫ﻭ ﺑﺰﺭگﺗﺮﻳﻦ ﺟﺸﻦ ﺁﻳﻴﻦ ﻣﻬﺮ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺣﻞ ﻛﻨﻨﺪ‪ .‬ﺍﻛﻨﻮﻥ ﻛﻠﻴﺴﺎﻯ ﻛﻠﻴﺴﺎﻯ ﺍﺭﺍﻣﻨﻪ ﺭﻭﺯ ﺷﺸﻢ ﺩﺭ ﺍﻳﻦ ﺷﺐ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ ﻣﻴﻮﻩ ﻫﺎﻳﻰ ﺭﺍ ﻛﻪ ﺍﻧﺒﺎﺭ ﻛﺮﺩﻩ ﺑﻮﺩﻧﺪ ﺑﻪ ﻫﻤﺮﺍﻩ ﺧﺸﻜﺒﺎﺭ ﻭ ﺗﻨﻘﻼﺕ ﻣﻰ‬
‫ﺧﻮﺭﺩﻧﺪ ﻭ ﺩﻭﺭ ﻫﻢ ﮔﺮﺩ ﻫﻴﺰﻡ ﺍﻓﺮﻭﺧﺘﻪ ﻣﻰ ﻧﺸﺴﺘﻨﺪ ﺗﺎ ﺳﭙﻴﺪﻩ ﺩﻡ ﺑﺸﺎﺭﺕ ﺭﻭﺷﻨﺎﻳﻰ ﺩﻫﺪ ﺯﻳﺮﺍ ﺑﻪ‬ ‫ژﺍﻧﻮﻳﻪ ﺭﺍ ﻛﻪ ﮔﻔﺘﻪ ﻣﻰﺷﻮﺩ ﺭﻭﺯ ﻏﺴﻞ ﺗﻌﻤﻴﺪ ﻣﺴﻴﺢ ﻣﻰﺑﺎﺷﺪ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﺭﻭﺯ ﻣﻴﻼﺩ ﻣﺴﻴﺢ‬
‫ﺟﺸﻦ ﻣﻰﮔﻴﺮﻧﺪ‪ .‬ﺗﺎﺭﻳﺨﺪﺍﻧﺎﻥ ﺗﺎﺭﻳﺦ ﺩﻗﻴﻖ ﺯﺍﺩﺭﻭﺯ ﻋﻴﺴﻰ ﺭﺍ ﻧﻤﻰﺩﺍﻧﻨﺪ‪ ،‬ﺍﻣﺎ ﻣﺴﻴﺤﻴﺎﻥ ﺑﺎ ﺭﺟﻮﻉ ﺑﻪ ﺯﻋﻢ ﺁﻧﺎﻥ ﺩﺭ ﺍﻳﻦ ﺷﺐ ﺗﺎﺭﻳﻜﻰ ﻭ ﺳﻴﺎﻫﻰ ﺩﺭ ﺍﻭﺝ ﺧﻮﺩ ﺍﺳﺖ‪ .‬ﺟﺸﻦ ﻳﻠﺪﺍ ﺩﺭ ﺍﻳﺮﺍﻥ ﺍﻣﺮﻭﺯ ﻧﻴﺰ ﺑﺎ ﮔﺮﺩ‬
‫ﺍﻧﺎﺟﻴﻞ ﻭ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﺷﺎﺭﻩﻫﺎﻯ ﺁﻥ ﺑﻪ ﻓﺼﻞ ﺯﺭﺍﻋﺖ ﻭ ﺍﻋﺘﺪﺍﻝ ﻫﻮﺍ ﻣﻴﻼﺩ ﻣﺴﻴﺢ ﺭﺍ ﺩﺭ ﺍﻋﺘﺪﺍﻟﻴﻦ ﻫﻢ ﺁﻣﺪﻥ ﻭ ﺷﺐﻧﺸﻴﻨﻰ ﺍﻋﻀﺎﻯ ﺧﺎﻧﻮﺍﺩﻩ ﻭ ﺍﻗﻮﺍﻡ ﺩﺭ ﻛﻨﺎﺭ ﻳﻜﺪﻳﮕﺮ ﺑﺮﮔﺰﺍﺭ ﻣﻰﺷﻮﺩ‪ .‬ﻣﺘﻞ ﮔﻮﻳﻰ ﻛﻪ‬
‫ﻧﻮﻋﻰ ﺷﻌﺮﺧﻮﺍﻧﻰ ﻭ ﺩﺍﺳﺘﺎﻥ ﺧﻮﺍﻧﻰ ﺍﺳﺖ ﺩﺭ ﻗﺪﻳﻢ ﺍﺟﺮﺍ ﻣﻰﺷﺪﻩﺍﺳﺖ ﺑﻪ ﺍﻳﻦ ﺻﻮﺭﺕ ﻛﻪ ﺧﺎﻧﻮﺍﺩﻩﻫﺎ‬ ‫)ﺑﻬﺎﺭ ﻳﺎ ﭘﺎﻳﻴﺰ( ﻭﺍﻗﻊ ﻣﻰﺩﺍﻧﻨﺪ‪ .‬ﻓﺮﺍﻧﺘﺲ ﻛﻮﻣﻮﻥ‪ ،‬ﺑﺎﺳﺘﺎﻥﺷﻨﺎﺱ ﺑﻠﮋﻳﻜﻰ ﻭ ﻣﻮﺳﺲ ﻣﻴﺘﺮﺍﭘﮋﻭﻫﻰ‬
‫ﺩﺭ ﺍﻳﻦ ﺷﺐ ﮔﺮﺩ ﻣﻰﺁﻣﺪﻧﺪ ﻭ ﭘﻴﺮﺗﺮﻫﺎ ﺑﺮﺍﻯ ﻫﻤﻪ ﻗﺼﻪ ﺗﻌﺮﻳﻒ ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﺁﻳﻴﻦ ﺷﺐ ﻳﻠﺪﺍ ﻳﺎ ﺷﺐ‬ ‫ﻣﺪﺭﻥ ﻭ ﺩﻳﮕﺮ ﻣﻴﺘﺮﺍﭘﮋﻭﻫﺎﻥ ﻫﻤﻔﻜﺮ ﺍﻭ ﻣﻔﺎﻫﻴﻢ ﺁﻳﻴﻦ ﻣﻴﺘﺮﺍﻳﺴﻢ ﺭﻭﻡ ﺭﺍ ﻛﺎﻣ ً‬
‫ﻼ ﺑﺮﮔﺮﻓﺘﻪ ﺍﺯ ﺁﻳﻴﻦ‬
‫ﭼﻠﻪ‪ ،‬ﺧﻮﺭﺩﻥ ﺁﺟﻴﻞ ﻣﺨﺼﻮﺹ‪ ،‬ﻫﻨﺪﻭﺍﻧﻪ‪ ،‬ﺍﻧﺎﺭ ﻭ ﺷﻴﺮﻳﻨﻰ ﻭ ﻣﻴﻮﻩﻫﺎﻯ ﮔﻮﻧﺎﮔﻮﻥ ﺍﺳﺖ ﻛﻪ ﻫﻤﻪ ﺟﻨﺒﻪ‬ ‫ﻣﺰﺩﻳﺴﻨﺎ ﻭ ﺍﻳﺰﺩ ﺍﻳﺮﺍﻧﻰ ﻣﻴﺘﺮﺍ )ﻣﻬﺮ( ﻣﻰﺩﺍﻧﻨﺪ ﻟﻴﻜﻦ ﺍﻳﻦ ﺍﻳﺪﻩ ﺍﺯ ﺩﻫﻪ ‪ 1970‬ﻣﻴﻼﺩﻯ ﺑﻪ ﺑﻌﺪ ﺑﻪ‬
‫ﻧﻤﺎﺩﻯ ﺩﺍﺭﻧﺪ ﻭ ﻧﺸﺎﻧﻪ ﺑﺮﻛﺖ‪ ،‬ﺗﻨﺪﺭﺳﺘﻰ‪ ،‬ﻓﺮﺍﻭﺍﻧﻰ ﻭ ﺷﺎﺩﻛﺎﻣﻰ ﻫﺴﺘﻨﺪ‪ ،‬ﺍﻳﻦ ﻣﻴﻮﻩﻫﺎ ﻛﻪ ﺍﻛﺜﺮﺍً ﻛﺜﻴﺮ‬ ‫ﺷﺪﺕ ﻣﻮﺭﺩ ﻧﻘﺪ ﻭ ﺑﺎﺯﺑﻴﻨﻰ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻭ ﺍﻛﻨﻮﻥ ﺑﻪ ﻳﻜﻰ ﺍﺯ ﻣﺴﺎﺋﻞ ﺑﺴﻴﺎﺭ ﻣﺠﺎﺩﻟﻪﺁﻣﻴﺰ ﺩﺭ‬
‫ﺯﻣﻴﻨﻪ ﭘﮋﻭﻫﺶ ﺍﺩﻳﺎﻥ ﺩﺭ ﺩﻧﻴﺎﻯ ﺭﻭﻡ ﻭ ﻳﻮﻧﺎﻥ ﺑﺎﺳﺘﺎﻥ ﺗﺒﺪﻳﻞ ﮔﺸﺘﻪ ﺍﺳﺖ‪ .‬ﺑﺎ ﺍﻳﻨﺤﺎﻝ ﺯﺍﺩﺭﻭﺯ ﻣﻴﺘﺮﺍ ﺍﻟﺪﺍﻧﻪ ﻫﺴﺘﻨﺪ‪ ،‬ﻧﻮﻋﻰ ﺟﺎﺩﻭﻯ ﺳﺮﺍﻳﺘﻰ ﻣﺤﺴﻮﺏ ﻣﻰﺷﻮﻧﺪ ﻛﻪ ﺍﻧﺴﺎﻥﻫﺎ ﺑﺎ ﺗﻮﺳﻞ ﺑﻪ ﺑﺮﻛﺖ ﺧﻴﺰﻯ ﻭ‬
‫ﭘﺮ ﺩﺍﻧﻪ ﺑﻮﺩﻥ ﺁﻧﻬﺎ‪ ،‬ﺧﻮﺩﺷﺎﻥ ﺭﺍ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﺁﻧﻬﺎ ﺑﺮﻛﺖ ﺧﻴﺰ ﻣﻰﻛﻨﻨﺪ ﻭ ﻧﻴﺮﻭﻯ ﺑﺎﺭﻭﻯ ﺭﺍ ﺩﺭ ﺧﻮﻳﺶ‬ ‫ﺩﺭ ﺁﻳﻴﻦ ﺑﺎﺳﺘﺎﻥ ﻣﻬﺮ ﺩﺭ ﺍﻳﺮﺍﻥ ﺯﻣﻴﻦ ﻣﺼﺎﺩﻑ ﺑﺎ ﺷﺐ ﻳﻠﺪﺍ ﻭ ﺍﻧﻘﻼﺏ ﺯﻣﺴﺘﺎﻧﻰ ﺩﺭ ﺭﻭﺯ ‪ 21‬ﻳﺎ‬
‫ﺍﻓﺰﺍﻳﺶ ﻣﻰﺩﻫﻨﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻧﺎﺭ ﻭ ﻫﻨﺪﻭﺍﻧﻪ ﺑﺎ ﺭﻧﮓ ﺳﺮﺧﺸﺎﻥ ﻧﻤﺎﻳﻨﺪﮔﺎﻧﻰ ﺍﺯ ﺧﻮﺭﺷﻴﺪﻧﺪ ﺩﺭ‬ ‫‪ 22‬ﺩﺳﺎﻣﺒﺮ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺟﺸﻦ ﺯﺍﺩﺭﻭﺯ ﻣﻴﺘﺮﺍ ﺩﺭ ﺁﻳﻴﻦ ﻣﻴﺘﺮﺍﻳﻴﺴﻢ ﺭﻭﻡ ﻫﻢ ﺑﺎ ﺍﻧﻘﻼﺏ ﺯﻣﺴﺘﺎﻧﻰ‬
‫ﻣﺼﺎﺩﻑ ﺑﻮﺩﻩ ﻛﻪ ﺑﻪ ﻋﻠﺖ ﭘﻴﺮﻭﻯ ﺭﻭﻣﻴﺎﻥ ﺍﺯ ﮔﺎﻫﺸﻤﺎﺭﻯ ﻳﻮﻟﻴﺎﻧﻰ ﺩﺭ ‪ 25‬ﺩﺳﺎﻣﺒﺮ ﻭﺍﻗﻊ ﻣﻰﺷﺪﻩ ﺷﺐ‪ .‬ﺩﺭ ﺍﻳﻦ ﺷﺐ ﻫﻢ ﻣﺜﻞ ﺟﺸﻦ ﺗﻴﺮﮔﺎﻥ‪ ،‬ﻓﺎﻝ ﮔﺮﻓﺘﻦ ﺍﺯ ﻛﺘﺎﺏ ﺣﺎﻓﻆ ﻣﺮﺳﻮﻡ ﺍﺳﺖ‪ .‬ﺣﺎﺿﺮﺍﻥ ﺑﺎ‬
‫ﺍﻧﺘﺨﺎﺏ ﻭ ﺷﻜﺴﺘﻦ ﮔﺮﺩﻭ ﺍﺯ ﺭﻭﻯ ﭘﻮﻛﻰ ﻭ ﻳﺎ ُﭘﺮﻯ ﺁﻥ‪ ،‬ﺁﻳﻨﺪﻩﮔﻮﻳﻰ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫ﺍﺳﺖ‪.‬‬
‫ﺩﺭ ﺧﻄﻪ ﺷﻤﺎﻝ ﻭ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺭﺳﻢ ﺑﺮ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﺷﺐ ﺧﻮﺍﻧﭽﻪﺍﻯ ﺗﺰﻳﻴﻦ ﺷﺪﻩ ﺑﻪ ﺧﺎﻧﻪ‬ ‫ﺩﺭ ﺣﺪﻭﺩ ‪ 4000‬ﺳﺎﻝ ﭘﻴﺶ ﺩﺭ ﻣﺼﺮ ﺑﺎﺳﺘﺎﻥ ﺟﺸﻦ »ﺑﺎﺯﺯﺍﻳﻴﺪﻩﺷﺪﻥ ﺧﻮﺭﺷﻴﺪ«‪ ،‬ﻣﺼﺎﺩﻑ ﺑﺎ‬
‫ﺷﺐ ﭼﻠﻪ‪ ،‬ﺑﺮﮔﺰﺍﺭ ﻣﻰﺷﺪﻩﺍﺳﺖ‪ .‬ﻣﺼﺮﻳﺎﻥ ﺩﺭ ﺍﻳﻦ ﻫﻨﮕﺎﻡ ﺍﺯ ﺳﺎﻝ ﺑﻪ ﻣﺪﺕ ‪ 12‬ﺭﻭﺯ‪ ،‬ﺑﻪ ﻧﺸﺎﻧﻪ ‪ 12‬ﺗﺎﺯﻩﻋﺮﻭﺱ ﻳﺎ ﻧﺎﻣﺰﺩ ﺧﺎﻧﻮﺍﺩﻩ ﺑﻔﺮﺳﺘﻨﺪ‪ .‬ﻣﺮﺩﻡ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺩﺭ ﺳﻴﻨﻰ ﺧﻮﺩ ﻫﻨﺪﻭﺍﻧﻪﻫﺎ ﺭﺍ ﺗﺰﺋﻴﻦ ﻣﻰﻛﻨﻨﺪ‬
‫ﻭ ﺷﺎﻝﻫﺎﻯ ﻗﺮﻣﺰﻯ ﺭﺍ ﺍﻃﺮﺍﻓﺶ ﻣﻰﮔﺬﺍﺭﻧﺪ‪ .‬ﺩﺭﺣﺎﻟﻰ ﻛﻪ ﻣﺮﺩﻡ ﺷﻤﺎﻝ ﻳﻚ ﻣﺎﻫﻰ ﺑﺰﺭگ ﺭﺍ ﺗﺰﺋﻴﻦ‬ ‫ﻣﺎﻩ ﺳﺎﻝ ﺧﻮﺭﺷﻴﺪﻯ‪ ،‬ﺑﻪ ﺟﺸﻦ ﻭ ﭘﺎﻯﻛﻮﺑﻰ ﻣﻰﭘﺮﺩﺍﺧﺘﻨﺪ ﻭ ﭘﻴﺮﻭﺯﻯ ﻧﻮﺭ ﺑﺮ ﺗﺎﺭﻳﻜﻰ ﺭﺍ ﮔﺮﺍﻣﻰ‬
‫ﻣﻰﺩﺍﺷﺘﻨﺪ‪ .‬ﻫﻢﭼﻨﻴﻦ ﺍﺯ ‪ 12‬ﺑﺮگ ﻧﺨﻞ ﺑﺮﺍﻯ ﺗﺰﻳﻴﻦ ﻣﻜﺎﻥ ﺑﺮﮔﺰﺍﺭﻯ ﺟﺸﻦ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻰﻧﻤﻮﺩﻧﺪ ﻣﻰﻛﻨﻨﺪ ﻭ ﺑﻪ ﺧﺎﻧﻪ ﻋﺮﻭﺱ ﻣﻰﺑﺮﻧﺪ‪.‬‬
‫ﺳﻔﺮﻩ ﻣﺮﺩﻡ ﺷﻴﺮﺍﺯ ﻣﺜﻞ ﺳﻔﺮﻩ ﻧﻮﺭﻭﺯ ﺭﻧﮕﻴﻦ ﺍﺳﺖ‪ .‬ﻣﺮﻛﺒﺎﺕ ﻭ ﻫﻨﺪﻭﺍﻧﻪ ﺑﺮﺍﻯ ﺳﺮﺩ ﻣﺰﺍﺝﻫﺎ ﻭ ﺧﺮﻣﺎ‬ ‫ﻛﻪ ﻧﺸﺎﻧﻪ ﭘﺎﻳﺎﻥ ﺳﺎﻝ ﻭ ﺁﻏﺎﺯ ﺳﺎﻝ ﻧﻮ ﺑﻮﺩﻩﺍﺳﺖ‪.‬‬
‫ﻭ ﺭﻧﮕﻴﻨﻚ ﺑﺮﺍﻯ ﮔﺮﻡ ﻣﺰﺍﺝﻫﺎ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪ .‬ﺣﺎﻓﻆﺧﻮﺍﻧﻰ ﺟﺰﻭ ﺟﺪﺍﻧﺸﺪﻧﻰ ﻣﺮﺍﺳﻢ ﺍﻳﻦ ﺷﺐ ﺑﺮﺍﻯ‬ ‫ﺩﺭ ﻳﻮﻧﺎﻥ ﻗﺪﻳﻢ ﻧﻴﺰ‪ ،‬ﺍﻭﻟﻴﻦ ﺭﻭﺯ ﺯﻣﺴﺘﺎﻥ ﺭﻭﺯ ﺑﺰﺭگﺩﺍﺷﺖ ﺧﺪﺍﻭﻧﺪ ﺧﻮﺭﺷﻴﺪ ﺑﻮﺩﻩﺍﺳﺖ ﻭ ﺁﻥ ﺭﺍ‬
‫ﺷﻴﺮﺍﺯﻯﻫﺎﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺧﻮﺍﻧﺪﻥ ﺣﺎﻓﻆ ﺩﺭ ﺍﻳﻦ ﺷﺐ ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﺷﻴﺮﺍﺯ ﻣﺮﺳﻮﻡ ﺍﺳﺖ‪ ،‬ﺑﻠﻜﻪ ﺭﺳﻢ ﻛﻠﻰ‬ ‫ﺧﻮﺭﺷﻴﺪ ﺷﻜﺴﺖ ﻧﺎﭘﺬﻳﺮ‪ ،‬ﻧﺎﺗﺎﻟﻴﺲ ﺍﻧﻮﻳﻜﺘﻮﺱ‪ ،‬ﻣﻰﻧﺎﻣﻴﺪﻧﺪ)ﻛﻪ ﺍﺯ ﺭﻳﺸﻪ ﻛﻠﻤﻪ ﻧﺎﺗﺎﻝ ﻛﻪ ﺩﺭ ﺑﺎﻻ‬
‫ﺍﺷﺎﺭﻩ ﺷﺪ ﺑﺮﮔﺮﻓﺘﻪ ﺷﺪﻩﺍﺳﺖ ﻭ ﻣﻌﻨﻰ ﺍﺵ‪ ،‬ﻣﻴﻼﺩ ﻭ ﺗﻮﻟﺪ ﺍﺳﺖ(‪ .‬ﺭﻳﺸﻪﻫﺎﻯ ﻳﻠﺪﺍ ﺩﺭ ﺟﺸﻦ ﺩﻳﮕﺮ ﭼﻠﻪﻧﺸﻴﻨﺎﻥ ﺷﺪﻩﺍﺳﺖ‪.‬‬
‫ﻫﻤﺪﺍﻧﻰﻫﺎ ﻓﺎﻟﻰ ﻣﻰﮔﻴﺮﻧﺪ ﺑﺎ ﻧﺎﻡ ﻓﺎﻝ ﺳﻮﺯﻥ‪ .‬ﻫﻤﻪ ﺩﻭﺭ ﺗﺎ ﺩﻭﺭ ﺍﺗﺎﻕ ﻣﻰﻧﺸﻴﻨﻨﺪ ﻭ ﭘﻴﺮﺯﻧﻰ ﺑﻪ ﻃﻮﺭ‬ ‫ﻣﺮﺳﻮﻡ ﺩﺭ ﻳﻮﻧﺎﻥ ﻧﻴﺰ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩﺍﺳﺖ ﺍﺯ ﻣﻬﻢﺗﺮﻳﻦ ﺍﻳﻦ ﺟﺸﻦﻫﺎﻯ ﻣﻰﺗﻮﺍﻥ ﺑﻪ ﺟﺸﻦ ﺳﺎﺗﻮﺭﻥ‬
‫ﭘﻴﺎﭘﻰ ﺷﻌﺮ ﻣﻰﺧﻮﺍﻧﺪ‪ .‬ﺩﺧﺘﺮ ﺑﭽﻪﺍﻯ ﭘﺲ ﺍﺯ ﺍﺗﻤﺎﻡ ﻫﺮ ﺷﻌﺮ ﺑﺮ ﻳﻚ ﭘﺎﺭﭼﻪ ﻧﺒﺮﻳﺪﻩ ﻭ ﺁﺏ ﻧﺪﻳﺪﻩ ﺳﻮﺯﻥ‬ ‫ﺍﺷﺎﺭﻩ ﻛﺮﺩ‪.‬‬
‫ﻣﻰﺯﻧﺪ ﻭ ﻣﻬﻤﺎﻥﻫﺎ ﺑﻨﺎ ﺑﻪ ﺗﺮﺗﻴﺒﻰ ﻛﻪ ﻧﺸﺴﺘﻪﺍﻧﺪ ﺷﻌﺮﻫﺎﻯ ﭘﻴﺮﺯﻥ ﺭﺍ ﻓﺎﻝ ﺧﻮﺩ ﻣﻰﺩﺍﻧﻨﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ‬ ‫ﺩﺭ ﻗﺴﻤﺖﻫﺎﻳﻰ ﺍﺯ ﺭﻭﺳﻴﻪ ﺟﻨﻮﺑﻰ‪ ،‬ﻫﻢﺍﻛﻨﻮﻥ ﺟﺸﻦﻫﺎﻯ ﻣﺸﺎﺑﻬﻰ ﺑﻪﻣﻨﺎﺳﺒﺖ ﭼﻠﻪ ﺑﺮﮔﺰﺍﺭ‬
‫ﻣﻰﻛﻨﻨﺪ‪ .‬ﺍﻳﻦ ﺁﻳﻴﻦﻫﺎ ﺷﺒﺎﻫﺖ ﺑﺴﻴﺎﺭﻯ ﺑﺎ ﻣﺮﺍﺳﻢ ﺷﺐ ﭼﻠﻪ ﺩﺍﺭﺩ‪ .‬ﭘﺨﺘﻦ ﻧﺎﻥ ﺷﻴﺮﻳﻨﻰ ﻣﺤﻠﻰ ﺑﻪ ﺩﺭ ﻣﻨﺎﻃﻖ ﺩﻳﮕﺮ ﻫﻤﺪﺍﻥ ﺗﻨﻘﻼﺗﻰ ﻛﻪ ﻣﻨﺎﺳﺐ ﺑﺎ ﺁﺏ ﻭ ﻫﻮﺍﻯ ﺁﻥ ﻣﻨﻄﻘﻪﺍﺳﺖ ﺩﺭ ﺍﻳﻦ ﺷﺐ ﺧﻮﺭﺩﻩ‬
‫ﻣﻰﺷﻮﺩ‪ .‬ﺩﺭ ﺗﻮﻳﺴﺮﻛﺎﻥ ﻭ ﻣﻼﻳﺮ‪ ،‬ﮔﺮﺩﻭ ﻭ ﻛﺸﻤﺶ ﻭ ﻣِﻴﺰ ﻧﻴﺰ ﺧﻮﺭﺩﻩ ﻣﻰﺷﻮﺩ ﻛﻪ ﺍﺯ ﻣﻌﻤﻮﻟﺘﺮﻳﻦ‬ ‫ﺻﻮﺭﺕ ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧﺪﻩ‪ ،‬ﺑﺎﺯﻯﻫﺎﻯ ﻣﺤﻠﻰ ﮔﻮﻧﺎﮔﻮﻥ‪ ،‬ﻛﺸﺖ ﻭ ﺑﺬﺭ ﭘﺎﺷﻰ ﺑﻪ ﺻﻮﺭﺕ ﺗﻤﺜﻴﻠﻰ ﻭ‬
‫ﺑﺎﺯ ﺳﺎﺯﻯ ﻣﺮﺍﺳﻢ ﻛﺸﺖ‪ ،‬ﭘﻮﺷﺎﻧﻴﺪﻥ ﺳﻄﺢ ﻛﻠﺒﻪ ﺑﺎ ﭼﺮﺑﻰ‪ ،‬ﮔﺬﺍﺷﺘﻦ ﭘﻮﺳﺘﻴﻦ ﺭﻭﻯ ﻫﺮﻩ ﭘﻨﺠﺮﻩﻫﺎ‪ ،‬ﺧﻮﺭﺍﻛﻰﻫﺎﻯ ﻣﻮﺟﻮﺩ ﺩﺭ ﺍﺑﻦ ﺍﺳﺘﺎﻥ ﻫﺎﺳﺖ‪.‬‬
‫ﺩﺭ ﺷﻬﺮﻫﺎﻯ ﺧﺮﺍﺳﺎﻥ ﺧﻮﺍﻧﺪﻥ ﺷﺎﻫﻨﺎﻣﻪ ﻓﺮﺩﻭﺳﻰ ﺩﺭ ﺍﻳﻦ ﺷﺐ ﻣﺮﺳﻮﻡ ﺍﺳﺖ‪.‬‬ ‫ﺁﻭﻳﺨﺘﻦ ﭘﺸﻢ ﺍﺯ ﺳﻘﻒ‪ ،‬ﭘﺎﺷﻴﺪﻥ ﮔﻨﺪﻡ ﺑﻪ ﻣﺤﻮﻃﻪ ﺣﻴﺎﻁ‪ ،‬ﺗﺮﺍﻧﻪ ﺧﻮﺍﻧﻰ ﻭ ﺭﻗﺺ ﻭ ﺁﻭﺍﺯ ﻭ ﻣﻬﻢ‬
‫ﺩﺭ ﺍﺭﺩﺑﻴﻞ ﺭﺳﻢ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﻡ‪ ،‬ﭼﻠﻪ ﺑﺰﺭگ ﺭﺍ ﻗﺴﻢ ﻣﻰﺩﻫﻨﺪ ﻛﻪ ﺯﻳﺎﺩ ﺳﺨﺖ ﻧﮕﻴﺮﺩ ﻭ ﻣﻌﻤﻮ ًﻻ‬ ‫ﺗﺮ ﺍﺯ ﻫﻤﻪ ﻗﺮﺑﺎﻧﻰ ﻛﺮﺩﻥ ﺟﺎﻧﻮﺭﺍﻥ ﺍﺯ ﺁﻳﻴﻦﻫﺎﻯ ﻭﻳﮋﻩ ﺍﻳﻦ ﺟﺸﻦ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ‪ .‬ﻳﻜﻰ ﺩﻳﮕﺮ ﺍﺯ‬
‫ﺁﻳﻴﻦﻫﺎﻯ ﺷﺐﻫﺎﻯ ﺟﺸﻦ‪ ،‬ﻓﺎﻟﮕﻴﺮﻯ ﺑﻮﺩ ﻭ ﭘﻴﺸﮕﻮﻳﻰ ﺭﻭﻳﺪﺍﺩﻫﺎﻯ ﺍﺣﺘﻤﺎﻟﻰ ﺳﺎﻝ ﺁﻳﻨﺪﻩ‪ .‬ﻫﻤﻴﻦ ﮔﻨﺪﻡ ﺑﺮﺷﺘﻪ )ﻗﻮﺭﻗﺎ( ﻭ ﻫﻨﺪﻭﺍﻧﻪ ﻭ ﺳﺒﺰﻩ ﻭ ﻣﻐﺰ ﮔﺮﺩﻭ ﻭ ﻧﺨﻮﺩﭼﻰ ﻭ ﻛﺸﻤﺶ ﻣﻰﺧﻮﺭﻧﺪ‪.‬‬
‫ﺩﺭ ﮔﻴﻼﻥ ﻫﻨﺪﻭﺍﻧﻪ ﺭﺍ ﺣﺘﻤ ًﺎ ﻓﺮﺍﻫﻢ ﻣﻰﻛﻨﻨﺪ ﻭ ﻣﻌﺘﻘﺪﻧﺪ ﻛﻪ ﻫﺮ ﻛﺲ ﺩﺭ ﺷﺐ ﭼﻠﻪ ﻫﻨﺪﻭﺍﻧﻪ ﺑﺨﻮﺭﺩ‬ ‫ﺁﻳﻴﻦﻫﺎ ﺩﺭ ﺭﻭﺳﺘﺎﻫﺎﻯ ﺍﻳﺮﺍﻥ ﻧﻴﺰ ﻛﻢ ﻭ ﺑﻴﺶ ﺑﻪ ﭼﺸﻢ ﻣﻰﺧﻮﺭﻧﺪ ﻛﻪ ﻧﺸﺎﻥ ﺍﺯ ﻫﻤﺎﻧﻨﺪﻯ ﺟﺸﻦ‬
‫ﺩﺭ ﺗﺎﺑﺴﺘﺎﻥ ﺍﺣﺴﺎﺱ ﺗﺸﻨﮕﻰ ﻧﻤﻰﻛﻨﺪ ﻭ ﺩﺭ ﺯﻣﺴﺘﺎﻥ ﺳﺮﻣﺎ ﺭﺍ ﺣﺲ ﻧﺨﻮﺍﻫﺪ ﻛﺮﺩ‪» .‬ﺁﻭﻛﻮﻧﻮﺱ«‬ ‫ﻳﻠﺪﺍ ﺩﺭ ﺍﻳﺮﺍﻥ ﻭ ﺭﻭﺳﻴﻪ ﺩﺍﺭﻧﺪ‪.‬‬
‫ﻳﻜﻰ ﺩﻳﮕﺮ ﺍﺯ ﺧﻮﺭﺩﻧﻰ ﻫﺎﻳﻰ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻣﻨﻄﻘﻪ ﺩﺭ ﺷﺐ ﻳﻠﺪﺍ ﺭﻭﺍﺝ ﺩﺍﺭﺩ ﻭ ﺑﻪ ﺭﻭﺵ ﺧﺎﺻﻰ‬ ‫ﻳﻬﻮﺩﻳﺎﻥ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺷﺐ ﺟﺸﻨﻰ ﺑﺎ ﻧﺎﻡ »ﺍﻳﻼﻧﻮﺕ« )ﺟﺸﻦ ﺩﺭﺧﺖ( ﺑﺮﮔﺰﺍﺭ ﻣﻰﻛﻨﻨﺪ ﻭ ﺑﺎ‬
‫ﺗﻬﻴﻪ ﻣﻰﺷﻮﺩ‪ .‬ﺩﺭ ﻓﺼﻞ ﭘﺎﻳﻴﺰ‪ ،‬ﺍﺯﮔﻴﻞ ﺧﺎﻡ ﺭﺍ ﺩﺭ ﺧﻤﺮﻩ ﻣﻰﺭﻳﺰﻧﺪ‪ ،‬ﺧﻤﺮﻩ ﺭﺍ ﭘﺮ ﺍﺯ ﺁﺏ ﻣﻰﻛﻨﻨﺪ ﻭ‬ ‫ﺭﻭﺷﻦﻛﺮﺩﻥ ﺷﻤﻊ ﺑﻪ ﻧﻴﺎﻳﺶ ﻣﻰﭘﺮﺩﺍﺯﻧﺪ‪.‬‬
‫ﺁﺷﻮﺭﻳﺎﻥ ﻧﻴﺰ ﺩﺭ ﺷﺐ ﻳﻠﺪﺍ ﺁﺟﻴﻞ ﻣﺸﻜﻞ ﮔﺸﺎ ﻣﻰﺧﻮﺭﻧﺪ ﻭ ﺗﺎ ﭘﺎﺳﻰ ﺍﺯ ﺷﺐ ﺭﺍ ﺑﻪ ﺷﺐ ﻧﺸﻴﻨﻰ ﻛﻤﻰ ﻧﻤﻚ ﻫﻢ ﺑﻪ ﺁﻥ ﻣﻰﺍﻓﺰﺍﻳﻨﺪ ﻭ ﺩﺭ ﺧﻢ ﺭﺍ ﻣﻰﺑﻨﺪﻧﺪ ﻭ ﺩﺭ ﮔﻮﺷﻪﺍﻯ ﺧﺎﺭﺝ ﺍﺯ ﻫﻮﺍﻯ ﮔﺮﻡ ﺍﻃﺎﻕ‬
‫ﻭ ﺑﮕﻮ ﺑﺨﻨﺪ ﻣﻰﮔﺬﺭﺍﻧﻨﺪ ﻭ ﺩﺭ ﺧﺎﻧﻮﺍﺩﻩﻫﺎﻯ ﺗﺤﺼﻴﻞ ﻛﺮﺩﻩ ﺁﺷﻮﺭﻯ ﺗﻔﺎﻝ ﺑﺎ ﺩﻳﻮﺍﻥ ﺣﺎﻓﻆ ﻧﻴﺰ ﺭﻭﺍﺝ ﻣﻰﮔﺬﺍﺭﻧﺪ‪ .‬ﺍﺯﮔﻴﻞ ﺳﻔﺖ ﻭ ﺧﺎﻡ‪ ،‬ﭘﺲ ﺍﺯ ﻣﺪﺗﻰ ﭘﺨﺘﻪ ﻭ ﺁﺑﺪﺍﺭ ﻭ ﺧﻮﺷﻤﺰﻩ ﻣﻰﺷﻮﺩ‪ .‬ﺁﻭﻛﻮﻧﻮﺱ ﺩﺭ‬
‫ﺍﻏﻠﺐ ﺧﺎﻧﻪﻫﺎﻯ ﮔﻴﻼﻥ ﺗﺎ ﺑﻬﺎﺭ ﺁﻳﻨﺪﻩ ﻳﺎﻓﺖ ﻣﻰﺷﻮﺩ ﻭ ﻫﺮ ﻭﻗﺖ ﻫﻮﺱ ﻛﻨﻨﺪ ﺍﺯﮔﻴﻞ ﺗﺮ ﻭ ﺗﺎﺯﻩ ﻭ‬ ‫ﺩﺍﺭﺩ‪.‬‬
‫ﻧﺨﺴﺘﻴﻦ ﺭﻭﺯ ﺯﻣﺴﺘﺎﻥ ﺩﺭ ﻧﺰﺩ ﺧﺮﻣﺪﻳﻨﺎﻧﻰ ﻛﻪ ﭘﻴﺮﻭ ﻣﺰﺩﻙ ﻫﺴﺘﻨﺪ ﻧﻴﺰ ﺳﺨﺖ ﮔﺮﺍﻣﻰ ﻭ ﺑﺰﺭگ ﭘﺨﺘﻪ ﻭ ﺭﺳﻴﺪﻩ ﻭ ﺧﻮﺷﻤﺰﻩ ﺭﺍ ﺍﺯ ﺧﻢ ﺑﻴﺮﻭﻥ ﻣﻰﺁﻭﺭﻧﺪ ﻭ ﺁﻥ ﺭﺍ ﺑﺎ ﮔﻠﭙﺮ ﻭ ﻧﻤﻚ ﺩﺭ ﺳﻴﻨﻪ ﻛﺶ ﺁﻓﺘﺎﺏ‬

‫‪ANADNAM‬‬ ‫‪RAYMAS‬‬
‫ﻣﻰﺧﻮﺭﻧﺪ‪).‬ﺁﻭ= ﺁﺏ ﻭ ﻛﻮﻧﻮﺱ = ﺍﺯﮔﻴﻞ(‬
‫ﻣﺮﺩﻡ ﻛﺮﻣﺎﻥ ﺗﺎ ﺳﺤﺮ ﺍﻧﺘﻈﺎﺭ ﻣﻰﻛﺸﻨﺪ ﺗﺎ ﺍﺯ ﻗﺎﺭﻭﻥ ﺍﻓﺴﺎﻧﻪﺍﻯ ﺍﺳﺘﻘﺒﺎﻝ ﻛﻨﻨﺪ‪ .‬ﻗﺎﺭﻭﻥ ﺩﺭ ﻟﺒﺎﺱ‬ ‫‪SSILB JD‬‬
‫ﺩﺍﻧﺴﺘﻪ ﻣﻰﺷﻮﺩ ﻭ ﺍﺯ ﺁﻥ ﺑﺎ ﻧﺎﻡ »ﺧﺮﻡ ﺭﻭﺯ« )ﺧﺮﻩ ﺭﻭﺯ( ﻳﺎﺩ ﻣﻰﮔﺮﺩﺩ ﻭ ﺁﻳﻴﻦﻫﺎﻳﻰ ﻭﻳﮋﻩ ﺩﺭ ﺁﻥ‬
‫ﺭﻭﺯ ﺑﺮﮔﺬﺍﺭ ﻣﻰﺷﻮﺩ‪ .‬ﺍﻳﻦ ﻣﺮﺍﺳﻢ ﻭ ﻧﻴﺰ ﺳﺎﻟﺸﻤﺎﺭﻯ ﺁﻏﺎﺯ ﺯﻣﺴﺘﺎﻥ ﻫﻨﻮﺯ ﺩﺭ ﻣﻴﺎﻥ ﺑﺮﺧﻰ ﺍﻗﻮﺍﻡ‬
‫ﻫﻴﺰﻡ ﺷﻜﻦ ﺑﺮﺍﻯ ﺧﺎﻧﻮﺍﺩﻩﻫﺎﻯ ﻓﻘﻴﺮ ﺗﻜﻪﻫﺎﻯ ﭼﻮﺏ ﻣﻰﺁﻭﺭﺩ‪ .‬ﺍﻳﻦ ﭼﻮﺏﻫﺎ ﺑﻪ ﻃﻼ ﺗﺒﺪﻳﻞ ﻣﻰﺷﻮﻧﺪ‬ ‫ﺩﻳﺪﻩ ﻣﻰﺷﻮﺩ ﻛﻪ ﻧﻤﻮﻧﻪ ﺁﻥ ﺗﻘﻮﻳﻢ ﻣﺤﻠﻰ ﭘﺎﻣﻴﺮ ﻭ ﺑﺪﺧﺸﺎﻥ )ﺩﺭ ﺷﻤﺎﻝ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﻭ ﺟﻨﻮﺏ‬
‫ﻭ ﺑﺮﺍﻯ ﺁﻥ ﺧﺎﻧﻮﺍﺩﻩ‪ ،‬ﺛﺮﻭﺕ ﻭ ﺑﺮﻛﺖ ﺑﻪ ﻫﻤﺮﺍﻩ ﻣﻰﺁﻭﺭﻧﺪ‪.‬‬ ‫ﺗﺎﺟﻴﻜﺴﺘﺎﻥ( ﺍﺳﺖ‪.‬‬

‫ﺟﺸﻦ ﻳﻠﺪﺍ ﻭ ﻋﺎﺩﺍﺕ ﻣﺮﺳﻮﻡ ﺩﺭ ﺍﻳﺮﺍﻥ‬

‫ﺍﻳﺮﺍﻧﻴﺎﻥ ﻧﺰﺩﻳﻚ ﺑﻪ ﭼﻨﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﺳﺖ ﻛﻪ ﺷﺐ ﻳﻠﺪﺍ ﺁﺧﺮﻳﻦ ﺷﺐ ﭘﺎﻳﻴﺰ ﺭﺍ ﻛﻪ ﺩﺭﺍﺯﺗﺮﻳﻦ ﻭ‬
‫ﺗﺎﺭﻳﻜﺘﺮﻳﻦ ﺷﺐ ﺩﺭ ﻃﻮﻝ ﺳﺎﻝ ﺍﺳﺖ ﺗﺎ ﺳﭙﻴﺪﻩ ﺩﻡ ﺑﻴﺪﺍﺭ ﻣﻰ ﻣﺎﻧﻨﺪ ﻭ ﺩﺭ ﻛﻨﺎﺭ ﻳﻜﺪﻳﮕﺮ ﺧﻮﺩ ﺭﺍ‬
‫ﺳﺮﮔﺮﻡ ﻣﻴﺪﺍﺭﻧﺪ ﺗﺎ ﺍﻧﺪﻭﻩ ﻏﻴﺒﺖ ﺧﻮﺭﺷﻴﺪ ﻭ ﺗﺎﺭﻳﻜﻰ ﻭ ﺳﺮﺩﻯ ﺭﻭﺣﻴﻪ ﺁﻧﺎﻥ ﺭﺍ ﺗﻀﻌﻴﻒ ﻧﻜﻨﺪ ﻭ ﺑﺎ ﺑﻪ‬
‫ﺭﻭﺷﻨﺎﻳﻰ ﮔﺮﺍﻳﻴﺪﻥ ﺁﺳﻤﺎﻥ ﺑﻪ ﺭﺧﺖ ﺧﻮﺍﺏ ﺭﻭﻧﺪ ﻭ ﻟﺨﺘﻰ ﺑﻴﺎﺳﺎﻳﻨﺪ‪.‬‬
‫ﺩﺭ ﺁﻳﻴﻦ ﻛﻬﻦ‪ ،‬ﺑﻨﺎﺑﺮ ﻳﻚ ﺳﻨﺖ ﺩﻳﺮﻳﻨﻪ ﺁﻳﻴﻦ ﻣﻬﺮ ﺷﺎﻫﺎﻥ ﺍﻳﺮﺍﻧﻰ ﺩﺭ ﺭﻭﺯ‬
‫ﺍﻭﻝ ﺩﻯﻣﺎﻩ ﺗﺎﺝ ﻭ ﺗﺨﺖ ﺷﺎﻫﻰ ﺭﺍ ﺑﺮ ﺯﻣﻴﻦ ﻣﻰﮔﺬﺍﺷﺘﻨﺪ ﻭ ﺑﺎ ﺟﺎﻣﻪﺍﻯ‬
‫ﺳﭙﻴﺪ ﺑﻪ ﺻﺤﺮﺍ ﻣﻰﺭﻓﺘﻨﺪ ﻭ ﺑﺮ ﻓﺮﺷﻰ ﺳﭙﻴﺪ ﻣﻰﻧﺸﺴﺘﻨﺪ‪ .‬ﺩﺭﺑﺎﻥﻫﺎ ﻭ‬
‫ﻧﮕﻬﺒﺎﻧﺎﻥ ﻛﺎﺥ ﺷﺎﻫﻰ ﻭ ﻫﻤﻪ ﺑﺮﺩﻩﻫﺎ ﻭ ﺧﺪﻣﺖﻛﺎﺭﺍﻥ ﺩﺭ ﺳﻄﺢ ﺷﻬﺮ ﺁﺯﺍﺩ‬
‫ﺷﺪﻩ ﻭ ﺑﻪﺳﺎﻥ ﺩﻳﮕﺮﺍﻥ ﺯﻧﺪﮔﻰ ﻣﻰﻛﺮﺩﻧﺪ‪ .‬ﺭﺋﻴﺲ ﻭ ﻣﺮﺋﻮﺱ‪ ،‬ﭘﺎﺩﺷﺎﻩ ﻭ‬
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Ottawa, Ont. K1R 5N7 HWY 417
be forgotten" say "you will always be remembered"
Many people didn't stay in school today, because of ‫ﺩﺭ ﮔﺬﺷﺖ ﻧﺎﮔﻬﺎﻧﯽ ﺩﻭﺳﺖ ﻋﺰﯾﺰ ﻣﺎﻥ ﯾﺰﺩﺍﻥ ﻏﯿﺎﺛﻮﻧﺪ ﺭﺍ ﺑﻪ ﺧﺎﻧﻮﺍﺩﻩ ﮔﺮﺍﻣﯽ ﻭ‬
this tragic loss. To me I questioned myself asking "why .‫ﺟﺎﻣﻌﻪ ﺍﯾﺮﺍﻧﯿﺎﻥ ﺷﻬﺮﻩ ﺍﺗﺎﻭﺍ ﺗﺴﻠﯿﺖ ﻣﯿﮕﻮﯾﻢ‬
would you wanna leave, & try to forget about it. If all ‫ﻣﺠﻠﻪ ﺳﯿﻤﺮﻍ‬
you have is a memory of him, KEEP the memory. That's
all you're gonna have for eternity ... Just a memory & Please accept our most heartfelt sympathies for
pictures." your loss. Our thoughts are with you and your
The love that you show, & care that you give
family during this difficult time.
I will always remember you...For As Long As I Live.
-May You Rest In Peace See you in Jannah bro,
Kazem Agharazi, Rahbar Faridian,
insha'allah. - John R.R. Mehrdad Agharazi & Maria Kangarlou

• To lose a decorated athlete and student is not only Dear Mr and Ms. Ghiazvand,
a great loss to the iranian community but also to I was so deeply saddened and shocked to hear of
the ottawa community as a whole. On behalf of the your Son's passing. I extend my deepest sympathy
mansouri family we would like to express our deepest to you and your family at this sad and difficult time.
condolences to yazdan's family. - Yasi & Family Mr. Ali Manoussi and Family
‫ﺍﻣﯿﺪﻭﺍﺭﯾﻢ ﮐﻪ ﺭﻭﺣﺶ ﻗﺮﻥ‬.. ‫ﺑﺴﯿﺎﺭ ﻣﺘﺎﺛﺮ ﻭ ﻣﺘﺂﺳﻒ ﺷﺪﯾﻢ ﺍﺯ ﺍﯾﻦ ﺧﺒﺮ ﻧﺎﮔﻮﺍﺭ‬ Dear Mr and Ms Ghiazvand
‫ﺭﺣﻤﺖ ﮔﺸﺘﻪ ﻭ ﺧﺪﺍﻭﻧﺪ ﺻﺒﺮ ﻭ ﲢﻤﻞ ﺑﻪ ﺧﺎﻧﻮﺍﺩﻩ ﮔﺮﺍﻣﯽ ﺍﯾﻦ ﻋﺰﯾﺰ ﺍﺯ ﺩﺳﺖ ﺭﻓﺘﻪ‬
We are truly saddned by Yazdan's death. Yazdan
Nasrin M - ‫ﻋﻨﺎﯾﺖ ﺑﻔﺮﻣﺎﯾﺪ‬
was more than just a friend, he was an amazing
R.I.P Yazdan. We will all miss you but you will be in all person. He was always so kind and considerate to
our heart and thought - Adrian K.T us that we always welcomed seeing him at every
opportunity. His passing will not leave a void in our
Polite. Respectful. Talented. Rest In Peace! - Rod P. lives, but in the heart of everyone who knew him.
Yazdan's memory will always remain deep within
dear yazdan, our heart. Our Sincere thoughts and prayers are
I really really miss you :( i wish u where here so could with you and your family.
at least hug you. i am very sad your gone but i bet your Arya Store & Parisa Travel
happier where u are up there :'( hopefully i could visit u
so i could aleast feel like i have said good-bye :( i love
‫ﻏﺮﻭﺏ ﺩﺭﺩﻧﺎک ﺯﻧﺪﮔﯽ ﻧﻮﺟﻮﺍﻥ ﺍﯾﺮﺍﻧﯽ ﯾﺰﺩﺍﻥ ﻗﯿﺎﺳﻮﻧﺪ ﺳﺒﺐ ﺗﺂﻟﻢ ﻋﻤﯿﻖ ﺧﺎﻃﺮ‬
you and miss you and thank you so much for everything
i really thank you for that :) i miss you god bless your
‫ ﺿﺎﯾﻪ ﺑﺤﺪی ﺍﺳﻒ ﺍﻧﮕﯿﺰ ﺍﺳﺖ ﮐﻪ ﻫﺮ ﺷﻨﻮﻧﺪﻩ‬.‫ﺍﯾﺮﺍﻧﯿﺎﻥ ﻣﻘﯿﻢ ﺍﺗﺎﻭﺍ ﺷﺪ‬
family and friends becuz i kno how they feel :( ‫ ﻣﻦ ﻫﻢ ﺑﻪ ﻋﻨﻮﺍﻥ ﯾﮏ‬.‫ﺍی ﲟﺤﺾ ﺁﮔﺎﻫﯽ ﺍﺯ ﺁﻥ ﳕﯿﺘﻮﺍﻧﺪ ﺍﻇﻬﺎﺭ ﺗﺂﺳﻒ ﻧﻨﻤﺎﯾﺪ‬
ps: i miss you like alote :( - Missy H. ،‫ﺍﯾﺮﺍﻧﯽ ﺍﺯ ﺍﯾﻦ ﻭﺍﻗﻌﻪ ﺳﯿﺎﻩ ﻭ ﻏﻢ ﺑﺎﺭ ﺑﺴﯿﺎﺭ ﻣﺘﺎﺳﻒ ﻭ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺩﺭﺩ ﻭ ﺭﱋ ﻣﺎﺩﺭ‬
.‫ﺩﯾﮕﺮ ﺑﺴﺘﮕﺎﻥ ﻭ ﺩﻭﺳﺘﺎﻥ ﺍﻭ ﺷﺮﯾﮏ ﻣﯿﺪﺍﱎ‬،‫ﭘﺪﺭ‬
I've known Yazdan since we open our store Last March ‫ﻫﺮ ﭼﻨﺪ ﺍﯾﻦ ﺭﻭﯾﺪﺍﺩ ﻏﻢ ﺍﻧﮕﯿﺰ ﻡ ﻓﻘﺪﺍﻥ ﻋﺰﯾﺰ ﺁﻥ ﺧﺎﻧﻮﺍﺩﻩ ﺗﺎ ﺳﺎﻟﯿﺎﻥ ﺩﺭﺍﺯ ﺗﺂﺛﯿﺮﺍﺕ‬
on Carling and Broadview... He is a very respectful, ‫ ﺍﻣﺎ ﺍﻣﯿﺪﻭﺍﺭﻡ ﮐﻪ ﺍﻋﻀﺎﺭ‬،‫ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺧﺎﻧﻮﺍﺩﻩ ﻭﺑﺴﺘﮕﺎﻥ ﻭ ﺩﻭﺳﺘﺎﻧﺸﺎﻥ ﺩﺍﺭﺩ‬
polite, kind hearted, always pleasant, and caring young ،‫ ﻣﻬﺮﻭ ﻋﻄﻮﻓﺖ ﺑﯿﺶ ﺍﺯ ﭘﯿﺶ ﻧﺴﺒﺖ ﺑﻬﻢ‬،‫ﻫﻤﺒﺴﺘﮕﯿﯽ‬، ‫ﺧﺎﻧﻮﺍﺩﻩ ﺑﺎ ﺩﺭﺍﯾﺖ‬
man. I was shocked when I saw his picture on CBC .‫ﯾﮑﺪﯾﮕﺮ ﺭﺍ ﺩﺭ ﭘﺬﯾﺮﺵ ﻭ ﲢﻤﻞ ﺍﯾﻦ ﺿﺎﯾﻪ ﯾﺎﺭی ﺭﺳﺎﻧﻨﺪ‬
news flash this evening. My heart pounded and I went Bahara Sedghi
online to confirm if it was really him. It was devastating
to learn that a young man like him died unjustly.
Yazdan, I didn't had the chance to thank you personally
for bringing your classmates and friends to eat lunch at
my store. I am so grateful to have come across a very
kind hearted person like you. Manila's Best crew will
never ever forget how good you are. May you rest in
peace. - Marie Y

46
Like A Comet
Blazing 'Cross The Evening Sky
Gone Too Soon

Like A Rainbow
Fading In The Twinkling Of An Eye
Gone Too Soon

Shiny And Sparkly

And Splendidly Bright
Here One Day Some Messages from friends & Family:
Gone One Night
• Yazdan was loved by Very many. He was polite
Like The Loss Of Sunlight and respectful with adults and gentle and patient with
On A Cloudy Afternoon children. He was very kind hearted and thoughtful; he
was like a big brother to my kids. I remember when
Gone Too Soon
Yazan was much younger he used to talk to my 2 year
old son like an adult and tried to teach him things.
Like A Castle Dear sweet Yazdan, you will be greatly missed by all
Built Upon A Sandy Beach who knew you.
Gone Too Soon R.I.P Yazdan - Farrah F.

Like A Perfect Flower • You Were My First Friend In Canada And I Was
That Is Just Beyond Your Reach Yours. Looking At These Pictures I Have With You From
Gone Too Soon 10 Years Ago Is Unbelievable... 14 Years We Grew Up
Together And All That Runs Through My Head Are All
Born To Amuse, To Inspire, To Delight The Memories And Journies We Had Together. R.I.P
Yazdan - Hojhan M.
Here One Day
Gone One Night • I hope you enjoy your new life in Heaven, you
will have a better life up there. You were a great
Like A Sunset gentleman.. Never forgotten, Remembered Forever. -
Dying With The Rising Of The Moon Vivi NT.
Gone Too Soon
• You were somebody that always had heart, & for
Gone Too Soon that, you'll always be the epitome of my prayers. For
someone as amazing as you to walk outta many
peoples lives this way, will always break each & every
Micheal Jackson one of our hearts. You were always something and
someone to look forward to. Whenever something was
wrong or happened y...ou'd always have your own
outlook upon it & impacted a lot of us. You were like a
brother to many of us. Instead of saying "you will never

Issue 23
www.simorghmagazine.com
December 2010 47
 to a UN edition of a Page Six gossip column —
of the cables amount to little more than shreds of will somehow reap the transparency Mr. Assange
gossip, the data dump has undoubtedly dealt a blow to espouses.
confidence in America’s ability to keep its intelligence- “There’s this silly idea called ‘the public’s right to
trap shut. know’,” he said. “But the right to know what? We don’t
“The next time we want a country to safeguard its have the right to informal and intimate exchanges,
nuclear fuel, the question in their mind will be, ‘Can I because that disrupts the whole process ... [Diplomats]
trust that the Americans will keep this a secret?’” said will stop telling each other the truth.”
Mr. Weiner, referring to a leaked cable that revealed Mr. Weiner, the former State Department civil servant,
America has for years been working to remove highly said this sort of culture of dishonesty would mark a
enriched uranium from a research reactor in Pakistan. travesty in information-gathering, as “Washington
“If it becomes public that the Pakistanis are allowing policy-makers should have the benefit of the most
the Americans to help build safeguards over their unvarnished advice.”
nuclear materials, that would be very damaging for the “If diplomats are worried [their cables] might end up on
government.” the front page of The New York Times tomorrow, they
There are also those who stand somewhere in the might pull their punches,” he said. “They might not say,
middle of the WikiLeaks “good versus evil” debate, ‘Our policy in country ‘x’ is to support the government,
including Charli Carpenter, a former consultant for the but that government is corrupt.’ And so then we all
UN and a political science professor at the University of pretend that the emperor is wearing clothes — but
Massachusetts-Amherst. maybe it would be better for somebody to say ‘Actually,
“It depends on the information, the context, and the the emperor is naked.’ ”
manner of the leak,” Ms. Carpenter said, adding that That U.S. diplomats believe certain countries
examples of effective WikiLeaks whistle-blowing include are corrupt (most notably Afghanistan, the cables
the exposure of toxic corporate dumping off the coast predictably illustrate) comes as little surprise to most.
of Africa or the “gunning of non-combatants” by a In fact, some experts say the leak offers few damning
U.S. helicopter in Iraq. “However, megaleaks of mass revelations — despite Mr. Assange’s bid to smear the
documents outside any context of specific wrongdoing U.S. as evil — and may actually have the opposite
is much more problematic and can’t be considered effect than the one anticipated by those who believe
whistle-blowing per se.” WikiLeaks is a force for good.
She said WikiLeaks would be better off releasing “When you actually read the cables, here’s what you
targeted information on specific cases of malfeasance, see: American leaders and American diplomats trying
rather than disclosing a “mess” data that may or may to solve crucial world problems,” Leslie H. Gelb, a
not result in the outing of informants. former senior government official and author of Power
Mr. Furedi agreed, and said WikiLeaks has opted Rules: How Common Sense Can Rescue American
for a “promiscuous approach” pegged to the notion Foreign Policy, wrote this week in a Daily Beast article
of exposing for the sake of exposing — a departure, headlined “WikiLeaks Accidentally Helps U.S.”
he said, from the brave whistle-blowers of yore, who Mr. Furedi, who argues vociferously against the
disclosed the Pentagon Papers, for example. release agrees, “This stuff is relatively banal, and
Mr. Furedi discounted the argument that the not particularly controversial. If anything, it puts
WikiLeaks revelations — which he likened to reality governments in a better light than perhaps they should
TV “confessionals,” and which have been compared be."
WEEK OF
WIKILEAKS:
SOMETHINGKATHRYN
WIKIBLAZE
THIS WAY COMES?
CARLSON, NATIONAL POST
This week’s WikiLeaks disclosures have been an Australian computer hacker, told the Guardian
deplored on the one hand as the “Sept. 11 of world yesterday, “If something happens to us, the key parts
diplomacy” and lauded on the other as a triumph for [of the archive] will be released automatically … History
transparency. will win. The world will be elevated to a better place.”
The elusive mastermind, Julian Assange, has been But is the world a better place, knowing that a U.S.
vilified as a reckless anarchist “with blood on his diplomat believes Russian President Dmitry Medvedev
hands,” but also praised as a brave whistle-blower “plays Robin to Putin’s Batman”? Is the world a better
willing to risk his life to place, now that the
expose the truth. Pakistan public knows
So the question is: Is its government “quietly
WikiLeaks a force for acquiesced” to American
good or evil? drone-strikes in tribal
U.S. Secretary of State areas? Is the world
Hillary Clinton said a better place, with
the leak of 250,000 revelations that senior
diplomatic cables U.S. diplomats pressured
“tears at the fabric” of Spanish officials to drop
responsible government, a criminal investigation
and Sarah Palin, the into the Bush
former governor of administration’s use of
Alaska and former “enhanced interrogation
Republican vice- techniques”?
presidential candidate, “I would say ‘no’,” said
said Mr. Assange should Frank Furedi, a professor
be “pursued with the at the University of Kent
same urgency we pursue and author of Politics of
al-Qaeda and Taliban leaders.” Fear, Where Have All the Intellectuals Gone? “I very
But for some (and there appear to be far fewer in much see WikiLeaks as the journalistic equivalent of
this camp), Mr. Assange and his organization are not reality television, it’s voyeurism, it’s like pornography. …
engaged in “terrorist activity” — as has been charged It’s an addiction to more exposures, more revelations,
by a high-ranking U.S. Republican congressman — more confessionals. It doesn’t seem to matter what’s
but are rather in the important business of revealing being revealed — what matters is the fact of revelation.”
information that, while embarrassing to some, should Allen Weiner, an international lawyer who spent the
never have been secret in the first place. 1990s as a civil servant in the U.S. State Department,
“The government has created a vast vacuum and who sent and received diplomatic cables during his
of information that goes far beyond what can be five years in the legal section of the U.S. embassy in
considered a result of national security concerns,” said The Hague, called the megaleak a “bad thing” and said
Vincent Warren, a human rights lawyer and head of the it was especially injurious to the United States.
New York-based Center for Constitutional Rights. “Knowing what is likely to be in a quarter-million
In a note to readers, The New York Times — cables, I think that this poses a substantial harm,”
which redacted some of the 251, 287 cables from said Mr. Weiner, who is also director of the Center
WikiLeaks, and vetted selected cables with the Obama on International Conflict and Negotiation at Stanford
administration in the name of national security — said University. “I think it’s damaging to America’s national
“it would be presumptuous to conclude that Americans interest, I think America is a weaker country.”
have no right to know what is being done in their name.” The consequences of the leaked cables — all of
Those of this mind should fear not, Mr. Assange, which originated from the United States, and which
were allegedly downloaded by a disgruntled U.S.
soldier under the guise of a Lady Gaga lip-synching
performance — is yet to be seen. And while much

Issue 23
www.simorghmagazine.com
December 2010 49
Feeling a bit past her prime at 27, former athlete Lisa Jorgenson finds
herself in the middle of a love triangle, as a corporate guy in crisis
competes with Lisa's current, baseball-playing beau. Little Fockers (Comedy)
Director: James L. Brooks The Focker and the Byrnes families brace themselves for the arrival of a
Writer: James L. Brooks baby.
Stars: Reese Witherspoon, Paul Rudd and Owen Wilson Director: Paul Weitz
Writers: John Hamburg, Larry Stuckey
Tron Legacy (Action, Adventure, Sci-Fi) Stars: Ben Stiller, Teri Polo and Robert De Niro
A virtual-world worker looks to take down the Master Control Program.
Director: Joseph Kosinski True Grit (Drama, Western)
Writers: Edward Kitsis (screenplay), Adam Horowitz (screenplay) A tough U.S. Marshal helps a stubborn young woman track down her
Stars: Jeff Bridges, Garrett Hedlund and Olivia Wilde father's murderer.
Directors: Ethan Coen, Joel Coen
Yogi Bear (Animation, Adventure, Comedy) Writers: Joel Coen (screenplay), Ethan Coen (screenplay)
A documentary filmmaker travels to Jellystone Park to shoot a project Stars: Jeff Bridges, Matt Damon and Hailee Steinfeld
and soon crosses paths with Yogi Bear, his sidekick Boo-Boo, and Ranger
Smith. Country Strong (Drama, Music)
Director: Eric Brevig A drama centered on a rising country-music songwriter (Hedlund) who
Writers: Jeffrey Ventimilia, Joshua Sternin sparks with a fallen star (Paltrow)...
Stars: Dan Aykroyd, Justin Timberlake and Anna Faris Director: Shana Feste
Writer: Shana Feste
Rabbit Hole (Drama) Stars: Garrett Hedlund, Gwyneth Paltrow and Leighton Meester
Life for a happy couple is turned upside down after their young son dies in
an accident. Based on a play by David Lindsay-Abaire. FRI. December 31
Director: John Cameron Mitchell Blue Valentine (Drama, Romance)
Writers: David Lindsay-Abaire (play), David Lindsay-Abaire (screenplay) The film centers on a contemporary married couple, charting their
Stars: Nicole Kidman, Aaron Eckhart and Dianne Wiest evolution over a span of years by cross-cutting between time periods.
Director: Derek Cianfrance
WED. December 22 Writers: Derek Cianfrance, Joey Curtis
Gulliver's Travels (Adventure, Comedy) Stars: Ryan Gosling, Michelle Williams and John Doman
Travel writer Lemuel Gulliver takes an assignment in Bermuda, but ends up
on the island of Liliput, where he towers over its tiny citizens.
Director: Rob Letterman
Writers: Joe Stillman (screenplay), Nicholas Stoller (screenplay)
Stars: Jack Black, Emily Blunt and Jason Segel

23 ‫ﺷﻤﺎﺭﻩ‬
50 www.simorghmagazine.com
1389 ‫ﺁﺫﺭ‬
 O FFIC E
ER B O X
C E M B
DE ASES
RELE
The Tourists (Drama, Thriller)
Revolves around Frank, an American tourist visiting Italy to mend a broken
FRI. December 03 heart. Elise is an extraordinary woman who deliberately crosses his path.
The Warrior's Way (Action, Fantasy, Western) Director: Florian Henckel von Donnersmarck
A warrior-assassin is forced to hide in a small town in the American Writers: Florian Henckel von Donnersmarck (screenplay), Christopher
Badlands after refusing a mission. McQuarrie (screenplay)
Director: Sngmoo Lee Stars: Johnny Depp, Angelina Jolie and Paul Bettany
Writer: Sngmoo Lee
The Company Man (Drama)
Stars: Dong-gun Jang, Kate Bosworth and Geoffrey Rush
The story centers on a year in the life of three men trying to survive a
round of corporate downsizing at a major company - and how that affects
All The Good Things (Drama, Mystery, Thriller) them, their families, and their communities.
All Good Things is a love story and murder mystery based on the Director: John Wells
most notorious unsolved murder case in New York history... Writer: John Wells
Director: Andrew Jarecki Stars: Ben Affleck, Chris Cooper and Tommy Lee Jones
Writers: Marcus Hinchey, Marc Smerling
Stars: Ryan Gosling, Kirsten Dunst and Frank Langella The Fighter (Drama, Sport)
A look at the early years of boxer "Irish" Micky Ward and his brother who
Black Swan (Drama, Thriller) helped train him before going pro in the mid 1980s.
A thriller that zeros in on the relationship between a veteran ballet dancer Director: David O. Russell
and a rival. Writers: Scott Silver (screenplay), Paul Tamasy (screenplay)
Director: Darren Aronofsky Stars: Mark Wahlberg, Christian Bale and Amy Adams
Writers: Mark Heyman (screenplay), Andres Heinz (screenplay)
Stars: Natalie Portman, Mila Kunis and Vincent Cassel The Tempest (Comedy, Drama, Fantasy)
In Julie Taymor's version of 'The Tempest,' the main character is now a
FRI. December 10 woman named Prospera. Going back to the 16th or 17th century...
The Chronicles of Narnia: The Voyage of the Dawn Treader Director: Julie Taymor
(Adventure, Family, Fantasy) Writers: Julie Taymor (screenplay), William Shakespeare (play)
Lucy and Edmund Pevensie return to Narnia with their cousin Eustace Stars: Helen Mirren, Felicity Jones and Djimon Hounsou
where they meet up with Prince Caspian for a trip across the sea aboard
the royal ship The Dawn Treader. Along the way they encounter dragons, FRI. December 17
dwarves, merfolk, and a band of lost warriors before reaching the edge of How Did You Know (Comedy, Drama, Romance)
the world.
Director: Michael Apted
Writers: Christopher Markus (screenplay), Stephen McFeely
(screenplay)
Stars: Ben Barnes, Skandar Keynes and Georgie Henley

Issue 23
www.simorghmagazine.com
December 2010 51
 ‫ﻟـﻄﻴﻔـﻪ ﻫـﺎﻯ ﺧﻮﺩﻣـﺎﻧـﻰ‬
‫ﯾﮏ ﺣﻘﯿﻘﺖ ﺯﻧﺪﮔﯽ‪ :‬ﻫﺮ ﭼﻘﺪﺭ ﺑﻪ ﺩﯾﮕﺮﺍﻥ ﮐﻤﮏ ﮐﻨﯽ ﭼﻨﺪ ﺑﺮﺍﺑﺮ ﺵ‬ ‫ﺍﻭﻟﯽ‪ :‬ﺁﻗﺎی ﺩﮐﺘﺮ‪ ،‬ﻣﻦ ﻓﮑﺮ ﻣﯽ ﮐﻨﻢ ﻋﯿﻨﮏ ﻻﺯﻡ ﺩﺍﺭﻡ‪.‬‬
‫ﺍﺯ ﺟﺎﯾﯽ ﮐﻪ ﻓﮑﺮﺷﻮ ﳕﮑﻨﯽ ﺑﻬﺖ ﮐﻤﮏ ﻣﯿﺸﻪ ﻣﯿﮕﯽ ﻧﻪ؟ ﺷﻤﺎﺭﻩ‬ ‫ﺩﻭﻣﯽ‪ :‬ﺑﻠﻪ ﺣﺘﻤﺎ! ﭼﻮﻥ ﺍﯾﻦ ﺟﺎ ﻣﻐﺎﺯﻩ ﺳﺎﻧﺪﻭﯾﭻ ﻓﺮﻭﺷﯽ‬
‫ﺣﺴﺎﺏ ﻣﻨﻮ ﯾﺎﺩﺩﺍﺷﺖ ﮐﻦ‬ ‫ﺍﺳﺖ‬

‫ﻏﻀﻨﻔﺮ ﻫﯽ ﻧﮕﺎﻩ ﺑﻪ ﮔﻮﺷﯿﺶ ﻣﯿﮑﺮﺩﻩ ﻭ ﻣﯿﺨﻨﺪﯾﺪﻩ ‪ ،‬ﺑﻬﺶ ﻣﯿﮕﻦ ﺍﺱ ﺍﻡ‬

‫ﺍﺱ ﺍﻭﻣﺪﻩ ؟ ﻣﯿﮕﻪ ﺁﺭﻩ ‪ ،‬ﻣﯿﮕﻦ ﭼﯿﻪ ؟ ﻣﯿﮕﻪ ﯾﮑﯽ ﻫﯽ ﺍﺱ ﺍﻡ ﺍﺱ ﻣﯿﺪﻩ‬
‫!!! ‪Low Battery‬‬

‫ﺍﺯ ﯾﻪ ﮐﭽﻞ ﻣﯽ ﭘﺮﺳﻦ ﺍﺳﻢ ﺷﺎﻣﭙﻮﺕ ﭼﯿﻪ؟ ﻣﯽ ﮔﻪ ﻣﻦ ﺷﺎﻣﭙﻮ‬

‫ﻻﺯﻡ ﻧﺪﺍﺭﻡ ﺍﺯ ﺷﯿﺸﻪ ﭘﺎک ﮐﻦ ﺍﺳﺘﻔﺎﺩﻩ ﻣﯽ ﮐﻨﻢ‬ ‫ﭘﺴﺮﻩ ﺗﻮ ﺧﻮﺍﺳﺘﮕﺎﺭی ﺍﺯ ﯾﻪ ﺩﺧﺘﺮﻩ ﻣﯽ ﭘﺮﺳﻪ ﺍﺳﻢ ﺷﻤﺎ‬
‫ﭼﯿﻪ؟ ﺩﺧﺘﺮﻩ ﻣﯽ ﮔﻪ ﺍﺳﻢ ﻣﻦ ﺗﻮی ﲤﺎﻡ ﺑﺎﻏﭽﻪ ﻫﺎ ﻫﺴﺖ‪.‬‬
‫ﭘﺴﺮﻩ ﻣﯽ ﮔﻪ‪ :‬ﺁﻫﺎﻥ ﻓﻬﻤﯿﺪﻡ ‪ ،‬ﺍﺳﻤﺘﻮﻥ ﺷﻠﻨﮕﻪ‬

‫ﻏﻀﻨﻔﺮ ﻣﻲﻣﻴﺮﻩ ﻣﻲﺭﻩ ﺍﻭﻥ ﺩﻧﻴﺎ‪ ،‬ﺍﺯﺵ ﻣﻲﭘﺮﺳﻦ ﭼﻲ ﺷﺪ ﹸﻣﺮﺩﻱ؟ ﻣﻴﮕﻪ‬

‫ﺩﺍﺷﺘﻢ ﺷﻴﺮ ﻣﻲﺧﻮﺭﺩﻡ ! ﻣﻴﮕﻦ‪ :‬ﺷﻴﺮﺵ ﻓﺎﺳﺪ ﺑﻮﺩ؟ ﻣﻴﮕﻪ ﻧﻪ ﺑﺎﺑﺎ‪ ،‬ﮔﺎﻭﻩ ﻳﻬﻮ‬
‫ﻧﺸﺴﺖ‬

‫ﺑﻪ ﻣﺸﻨﮕﻪ ﻣﯿﮕﻦ ﺍﮔﻪ ﯾﻪ ﺩﺧﺘﺮ ﺑﻬﺖ ﭘﺎ ﺑﺪﻩ‬

‫ﭼﯽ ﮐﺎﺭ ﻣﯽ ﮐﻨﯽ؟ ﻣﯿﮕﻪ ﺧﻮﺏ ﻣﯿﺪﻣﺶ ﺑﻪ‬
‫!ﯾﻪ ﺟﺎﻧﺒﺎﺯ‬
‫ﺍﺯ ﻏﻀﻨﻔﺮ ﻣﯽﭘﺮﺳﻦ ﺑﻪ ﺯﻧﺒﻮﺭﻫﺎﯾﯽ ﮐﻪ ﺍﺯ‬
‫ﮐﻨﺪﻭ ﻣﺤﺎﻓﻈﺖ ﻣﯿﮑﲍ ﭼﯽ ﻣﯿﮕﻦ؟‬ ‫ﺭﺋﻴﺲ‪ :‬ﺧﺠﺎﻟﺖ ﳕﻲﻛﺸﻲ ﺗﻮ ﺍﺩﺍﺭﻩ ﺩﺍﺭﻱ ﺟﺪﻭﻝ ﺣﻞ‬
‫ﻏﻀﻨﻔﺮ ﻣﯿﮕﻪ ‪ :‬ﻣﯿﮕﻦ‪ ،‬ﺧﺴﺘﻪ ﻧﺒﺎﺷﯿﺪ‬ ‫ﻣﻲﻛﻨﻲ؟ ﻛﺎﺭﻣﻨﺪ‪ :‬ﭼﻜﺎﺭ ﻛﻨﻴﻢ ﻗﺮﺑﺎﻥ‪ ،‬ﺍﻳﻦ ﺳﺮﻭﺻﺪﺍﻱ‬
‫ﻏﻀﻨﻔﺮ ﻣﯿﺮﻩ ﭘﯿﺶ ﺭﺋﯿﺲ ﺍﺩﺍﺭﻩ ﻭ ﻣﯿﮕﻪ‪ :‬ﺁﻗﺎی ﺭﺋﯿﺲ ﺍﯾﻦ‬
‫ﺍﺿﺎﻓﻪ ﺧﻘﻮﻗﯽ ﮐﻪ ﺑﻪ ﻣﻦ ﺩﺍﺩﯾﻦ‪ ،‬ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﯾﻦ ﻫﻤﻪ ﻓﻌﺎﺍﻟﯿﺘﯽ‬
‫ﮐﻪ ﻣﻦ ﻣﯽﮐﻨﻢ ﻭ ﺩﻭﺍﺯﺩﻩﺗﺎ ﺑﭽﻪﺍی ﮐﻪ ﺩﺍﺭﻡ ﺧﯿﻠﯽ ﮐﻤﻪ‬
‫ﻣﺎﺷﻴﻨﻬﺎ ﻛﻪ ﳕﻲﺫﺍﺭﻩ ﺁﺩﻡ ﺑﺨﻮﺍﺑﻪ!‬
‫ﺭﺋﯿﺴﻪ ﻣﯿﮕﻪ‪ :‬ﺁﺭﻩ ﺟﺎﱎ‪ ،‬ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺵ ﮐﻪ ﻣﺎ ﺍﺿﺎﻓﻪ‬
‫ﻫﻤﯿﺸﻪ ﭘﺸﺖ ﺳﺮ ﻫﺮ ﻣﺮﺩ ﻣﻮﻓﻘﯽ ﺯﻧﯽ ﻫﺴﺖ‪ .‬ﮐﻪ‪ ,‬ﻧﺘﻮﺍﻧﺴﺘﻪ ﺟﻠﻮی ﻣﻮﻓﻘﯿﺘﺶ‬ ‫ﺣﻘﻮﻕ ﺭﻭ ﺑﻪ ﻓﻌﺎﻟﯿﺖ ﺗﻮ ﺍﺩﺍﺭﻩ ﻣﯽﺩﯾﻢ ﻧﻪ ﻓﻌﺎﻟﯿﺖ ﺗﻮی ﺧﻮﻧﻪ‬
‫ﺭﺍ ﺑﮕﯿﺮﺩ‬

‫ﺷﻤﺎﺭﻩ ‪23‬‬
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‫ﺁﺫﺭ ‪1389‬‬
 ‫ﻃـﺎﻟـﻊ ﺑﻴﻨــﻰ ﻭ ﻓـﺎﻝ ﺷﻤـﺎ‬
‫ﺧﺮﺩﺍﺩ‬ ‫ﺍﺭﺩﻳﺒﻬﺸﺖ‬ ‫ﻓﺮﻭﺭﺩﻳﻦ‬
‫ﭘﺎﻳﺪﺍﺭﻯ ﺷﻤﺎ ﺩﺭ ﻣﺴﻴﺮ ﺻﺤﻴﺢ ﺯﻧﺪﮔﻰ ﻗﺎﺑﻞ ﺗﺤﺴﻴﻦ ﺍﺳﺖ ﺍﻣﺎ ﺗﻮﺟﻪ‬ ‫ﺩﺭ ﻣﺎﻩ ﮔﺬﺷﺘﻪ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﺮ ﺷﻤﺎ ﻟﺤﻈﺎﺕ ﻣﻮﻓﻘﻴﺖ ﺁﻣﻴﺰ ﻓﺮﺍﻭﺍﻥ‬ ‫ﺍﻳﻦ ﻣﺎﻩ ﺭﺍ ﺑﺎﻳﺪ ﺟﺸﻦ ﺑﮕﻴﺮﻳﺪ ﺯﻳﺮﺍ ﺯﻣﺎﻥ ﻣﻮﻓﻘﻴﺖ ﺷﻤﺎ ﺑﺴﻴﺎﺭ‬
‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ ﻛﻪ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﻣﻤﻜﻦ ﺍﺳﺖ ﺧﻄﺎ ﻛﻨﺪ ﻳﺎ ﺍﺻﻼ ﻣﻤﻜﻦ‬ ‫ﮔﺬﺷﺘﻪ ﺑﺎﺷﺪ ﻭﻟﻰ ﺑﻨﺎ ﺑﻪ ﻋﻠﻠﻰ‪ ،‬ﻗﺪﺭ ﺁﻥ ﻟﺤﻈﺎﺕ ﺭﺍ ﻧﺪﺍﻧﺴﺘﻪ ﺍﻳﺪ‪.‬‬ ‫ﻧﺰﺩﻳﻚ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺑﺘﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﻫﻢ ﺍﻛﻨﻮﻥ ﻏﺮﻕ ﺩﺭ‬
‫ﺍﺳﺖ ﺩﺭ ﺗﺸﺨﻴﺺ ﺻﺤﻴﺢ ﺍﺯ ﻏﻴﺮ ﺻﺤﻴﺢ ﺍﺷﺘﺒﺎﻩ ﻛﻨﺪ ﺑﻨﺎﺑﺮﺍﻳﻦ ﺑﻪ‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﻰ ﺭﺳﺪ ﺍﻛﻨﻮﻥ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﺁﻧﭽﻪ ﮔﺬﺷﺘﻪ ﺍﺳﺖ ﺑﻪ ﺳﺮ ﻣﻰ‬ ‫ﻣﻘﺪﻣﺎﺕ ﺁﻥ ﻣﻮﻓﻘﻴﺖ ﻫﺴﺘﻴﺪ‪ .‬ﺩﺭ ﻣﺎﻩ ﻗﺒﻞ ﻛﻤﻰ ﺍﻧﺪﻭﻫﮕﻴﻦ ﺑﻮﺩﻩ‬
‫ﺗﺤﺼﻴﻞ ﺑﻴﺸﺘﺮ ﻭ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺗﺠﺮﺑﻪ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺎﺯﻣﻨﺪ ﻣﻴﺒﺎﺷﺪ ؛ ﺍﮔﺮ‬ ‫ﺑﺮﻳﺪ ﺍﻣﺎ ﺑﻪ ﻫﺮ ﺣﺎﻝ ﺑﺎﻳﺪ ﺗﻮﺟﻪ ﺩﺍﺷﺖ ﻛﻪ ﻧﻪ ﺷﻤﺎ ﻭ ﻧﻪ ﻫﻴﭽﻜﺲ‬ ‫ﺍﻳﺪ ﻭ ﺩﻟﺘﺎﻥ ﮔﺮﻓﺘﻪ ﺑﻮﺩ ‪ ،‬ﭘﻴﺸﺎﻣﺪﻫﺎﻳﻰ ﺑﺮﺍﻳﺘﺎﻥ ﺍﻳﺠﺎﺩ ﺷﺪﻩ ﺑﻮﺩ ﻛﻪ‬
‫ﺩﺭ ﻣﺴﻴﺮ ﻋﻼﻗﻪ ﻭ ﻋﺸﻖ ﺧﻮﺩﺗﺎﻥ ﻧﻴﺰ ﺑﻪ ﻧﻮﻋﻰ ﺗﺠﺪﻳﺪﻧﻈﺮ ﻛﻨﻴﺪ ﺑﻪ‬ ‫ﺩﻳﮕﺮﻯ ﻗﺪﺭﺕ ﺗﺜﺒﻴﺖ ﻛﺮﺩﻥ ﻟﺤﻈﺎﺕ ﻭ ﻧﮕﻬﺪﺍﺷﺘﻦ ﺯﻣﺎﻥ ﺭﺍ ﻧﺪﺍﺷﺘﻪ‬ ‫ﺍﺣﺴﺎﺱ ﻏﻤﻰ ﺳﻨﮕﻴﻦ ﺩﺍﺷﺘﻴﺪ ﺍﻣﺎ ﺑﻪ ﺷﻤﺎ ﻣﮋﺩﻩ ﺩﺍﺩﻩ ﻣﻰ ﺷﻮﺩ ﻛﻪ‬
‫ﻧﺘﺎﻳﺞ ﺑﻬﺘﺮﻯ ﺧﻮﺍﻫﻴﺪ ﺭﺳﻴﺪ‪.‬‬ ‫ﻭ ﻧﺪﺍﺭﺩ‪ .‬ﺩﺭ ﮔﺬﺷﺘﻪ ﺯﻧﺪﮔﻰ ﻛﺮﺩﻥ ﺑﻪ ﺻﻼﺡ ﺷﻤﺎ ﻧﻴﺴﺖ ؛ ﺗﻮﺻﻴﻪ‬ ‫ﺩﺭ ﻣﺎﻩ ﺟﺪﻳﺪ ﺯﻣﺎﻥ ﻏﻢ ﺷﻤﺎ ﮔﺬﺷﺘﻪ ﺍﺳﺖ‪ ،‬ﺑﻪ ﺷﺮﻁ ﺁﻧﻜﻪ ﺑﻪ ﺩﺍﻣﺎﻥ‬
‫ﺗﻨﻬﺎ ﻧﻜﺘﻪ ﻣﻬﻤﻰ ﻛﻪ ﺑﺎﻳﺪ ﺑﻪ ﺁﻥ ﺗﻮﺟﻪ ﻛﻨﻴﺪ ﺍﻳﻨﻜﻪ ﺍﺯ ﻣﺴﻴﺮ ﺣﻖ‬ ‫ﻣﻦ ﺑﻪ ﺷﻤﺎ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻣﺎﻩ ﺍﺯ ﻃﺮﻳﻖ ﺍﺭﺗﺒﺎﻁ ﺻﻤﻴﻤﺎﻧﻪ‬ ‫ﺩﻳﻦ‪ ،‬ﺍﺧﻼﻕ ﻭ ﻋﺮﻓﺎﻥ ﺭﻭﻯ ﺁﻭﺭﻳﺪ‪ .‬ﺑﺎﻳﺪ ﺍﺯ ﻛﻮﺗﻪ ﻧﻈﺮﻯ ﻭ ﺳﻄﺤﻰ‬
‫ﻭ ﺣﻘﻴﻘﺖ ﺩﻭﺭ ﻧﻴﻔﺘﻴﺪ ﻭ ﺑﺮﺍﻯ ﺗﺸﺨﻴﺺ ﺍﻳﻦ ﻣﺴﻴﺮ‪ ،‬ﺍﺯ ﻣﺮﺍﺟﻌﻪ‬ ‫ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺩﻭﺑﺎﺭﻩ ﺷﺮﺍﻳﻂ ﺧﻮﺑﻰ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺩ ﻓﺮﺍﻫﻢ ﻛﻨﻴﺪ ﻭ ﺁﻧﭽﻪ‬ ‫ﺑﻴﻨﻰ ﭼﺸﻢ ﺑﭙﻮﺷﻴﺪ ﻭ ﺑﻴﺸﺘﺮ ﺍﺯ ﮔﺬﺷﺘﻪ ﺑﻪ ﺣﻘﺎﻳﻖ ﺗﻮﺟﻪ ﻛﻨﻴﺪ ؛ ﺑﻬﺘﺮ‬
‫ﻣﺴﺘﻘﻴﻢ ﺑﻪ ﺍﻓﺮﺍﺩ ﺍﮔﺎﻩ ﻭ ﺍﻳﺠﺎﺩ ﺍﺭﺗﺒﺎﻁ ﺑﻴﺸﺘﺮ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺩﺭﻳﻎ ﻧﻜﻨﻴﺪ‪.‬‬ ‫ﺭﺍ ﺩﺭ ﭘﻰ ﺁﻥ ﻫﺴﺘﻴﺪ ﻣﺠﺪﺩﺍ ﺑﻪ ﺩﺳﺖ ﺁﻭﺭﻳﺪ ؛ ﺻﻴﻘﻞ ﺩﺍﺩﻥ ﺩﻝ ﻭ‬ ‫ﺍﺳﺖ ﺯﻳﺎﺩ ﺍﻫﻞ ﺗﻈﺎﻫﺮ ﻧﺒﺎﺷﻴﺪ ؛ ﺑﮕﺬﺍﺭﻳﺪ ﺍﻃﺮﺍﻓﻴﺎﻥ ﺷﻤﺎ ﺣﻘﺎﻳﻖ ﺭﺍ‬
‫ﺗﺰﻛﻴﻪ ﺑﺎﻃﻦ‪ ،‬ﻛﻠﻴﺪ ﻣﻮﻓﻘﻴﺖ ﺷﻤﺎﺳﺖ‪.‬‬ ‫ﺑﺒﻴﻨﻨﺪ ﺑﺎ ﺍﻳﻦ ﺍﻭﺻﺎﻑ ﺷﻤﺎ ﺭﺍ ﺑﻴﺸﺘﺮ ﺩﻭﺳﺖ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ ﻭ ﻣﻮﻓﻖ‬
‫ﺗﺮ ﺍﺯ ﮔﺬﺷﺘﻪ ﺧﻮﺍﻫﻴﺪ ﺑﻮﺩ‪.‬‬

‫ﺷﻬﺮﻳﻮﺭ‬ ‫ﺍﻣﺮﺩﺍﺩ‬ ‫ﺗﻴﺮ‬

‫ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﻫﻢ ﺍﻛﻨﻮﻥ ﺩﺍﺭﻳﺪ ﻗﺪﺭﺵ ﺭﺍ ﺑﺪﺍﻧﻴﺪ ؛ ﺍﮔﺮ ﺩﺭ ﺗﻼﺵ ﺑﺮﺍﻯ‬ ‫ﺩﺭ ﺍﻳﻦ ﻣﺎﻩ ﻣﻮﻗﻌﻴﺖ ﻫﺎﻯ ﭘﻴﭽﻴﺪﻩ ﻭ ﺟﺎﻟﺒﻰ ﺭﺍ ﺩﺭ ﭘﻴﺶ ﺩﺍﺭﻳﺪ ؛ ﺍﺯ‬ ‫ﺩﺭ ﺍﻳﻦ ﻣﺎﻩ ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ ﺷﻤﺎ ﺩﻧﺒﺎﻝ ﺧﻮﺍﺳﺘﻪ ﺍﻯ ﺑﺎﺷﻴﺪ ﻛﻪ ﺍﻃﺮﺍﻓﻴﺎﻥ‬
‫ﺑﻬﺒﻮﺩ ﺷﺮﺍﻳﻂ ﻫﺴﺘﻴﺪ ‪ ،‬ﺗﻼﺵ ﺭﺍ ﺩﺭ ﺗﺪﺍﻭﻡ ﻫﻤﺎﻥ ﻣﺴﻴﺮ ﻭ ﺁﻧﭽﻪ ﻛﻪ‬ ‫ﻃﺮﻓﻰ ﺩﺭ ﭼﻨﺪ ﺟﻬﺖ ﻣﻈﻠﻮﻡ ﻭﺍﻗﻊ ﺷﺪﻩ ﻭ ﺣﻖ ﺑﺎ ﺷﻤﺎﺳﺖ ﻭ ﻗﺪﺭﺗﺎﻥ‬ ‫ﺷﻤﺎ ﻭ ﻋﺮﻑ ﺟﺎﻣﻌﻪ ﺁﻥ ﺭﺍ ﻧﻤﻰ ﭘﺴﻨﺪﻧﺪ! ﻣﺎﻧﻨﺪ ﻣﻌﺸﻮﻗﻰ ﺟﻮﺍﻧﺘﺮ ﻳﺎ‬
‫ﺩﺍﺭﻳﺪ ﻗﺮﺍﺭ ﺩﻫﻴﺪ‪ .‬ﭼﺸﻤﺎﻧﺘﺎﻥ ﺭﺍ ﺑﻪ ﻧﻌﻤﺖ ﻫﺎﻯ ﺧﺪﺍﻭﻧﺪ ﺑﺎﺯ ﻛﻨﻴﺪ ؛‬ ‫ﺭﺍ ﻧﻤﻴﺪﺍﻧﻨﺪ ﻭ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﻇﺎﻫﺮﺍ ﻋﺰﻳﺰﻯ ﺭﺍ ﺩﺭ ﺳﻔﺮ ﺩﺍﺭﻳﺪ ﻳﺎ ﺍﺯ‬ ‫ﻣﺴﻦ ﺗﺮ ﺍﺯ ﺧﻮﺩﺗﺎﻥ‪ ،‬ﻟﺒﺎﺳﻰ ﻳﺎ ﻣﻘﺎﻣﻰ ﻛﻪ ﺩﺭ ﺧﻮﺭ ﺷﻤﺎ ﻧﻴﺴﺖ ﻭ‬
‫ﺷﻤﺎ ﻳﻜﻰ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻧﻌﻤﺖ ﻫﺎ ﺭﺍ ﺩﺍﺭﻳﺪ ‪ ،‬ﺟﻔﺎ ﻭ ﺳﺘﻢ ﺍﺳﺖ ﺍﮔﺮ‬ ‫ﻋﺰﻳﺰﻯ ﺩﻭﺭ ﺍﻓﺘﺎﺩﻩ ﺍﻳﺪ ﻭ ﭼﺸﻢ ﺑﻪ ﺭﺍﻩ ﺍﻭ ﻫﺴﺘﻴﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﻫﻨﮕﺎﻡ‬ ‫ﺧﻼﺻﻪ ﻫﺮ ﭼﻴﺰﻯ ﻛﻪ ﻋﺮﻑ ﺟﺎﻣﻌﻪ ﺁﻥ ﺭﺍ ﺍﺯ ﺷﻤﺎ ﻧﻤﻴﭙﺬﻳﺮﺩ‪ .‬ﺍﮔﺮ‬
‫ﺑﻪ ﭼﻴﺰﻯ ﺟﺰ ﺁﻧﭽﻪ ﺩﺍﺭﻳﺪ ﻭ ﻫﺴﺘﻴﺪ ﺑﻴﻨﺪﻳﺸﻴﺪ ‪ ،‬ﺍﻟﺒﺘﻪ ﺁﺭﺯﻭﻫﺎﻯ ﺑﻬﺘﺮ‬ ‫ﻫﻢ ﺑﻪ ﻓﻜﺮﺵ ﻫﺴﺘﻴﺪ ﻛﻪ ﺍﻧﺸﺎءﺍﷲ ﺑﻪ ﺳﻼﻣﺖ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ‪ .‬ﻧﻜﺘﻪ‬ ‫ﺍﻳﻦ ﻣﺴﺎﻟﻪ ﺭﺍ ﺁﮔﺎﻫﺎﻧﻪ ﺍﻧﺘﺨﺎﺏ ﻛﺮﺩﻩ ﺍﻳﺪ‪ ،‬ﺍﺷﻜﺎﻟﻰ ﻧﺪﺍﺭﺩ ﻭ ﺑﻪ ﺩﻧﺒﺎﻟﺶ‬
‫ﺑﻪ ﺷﻤﺎ ﻗﺪﺭﺕ ﺑﻴﺸﺘﺮﻯ ﻣﻴﺪﻫﺪ ﺗﺎ ﺑﺮ ﺟﻬﺖ ﮔﻴﺮﻯ ﺧﻮﺩ ﭘﺎﻓﺸﺎﺭﻯ‬ ‫ﻣﻬﻢ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺷﻤﺎ ﻋﺎﺷﻘﺎﻧﻪ ﻛﺎﺭﻯ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺍﻳﺪ ﻭ ﺑﺎﻳﺪ‬ ‫ﺑﺮﻭﻳﺪ‪ ،‬ﻣﺸﺮﻭﻁ ﺑﻪ ﺍﻳﻨﻜﻪ ﺣﺮﻑ ﻭ ﺣﺪﻳﺚ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺑﻪ ﺟﺎﻥ ﺑﭙﺬﻳﺮﻳﺪ‬
‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ ﻭ ﺷﺮﺍﻳﻂ ﺭﺍ ﺑﻬﺘﺮ ﻛﻨﻴﺪ ﺍﻣﺎ ﻳﺎﺩﺗﺎﻥ ﺑﺎﺷﺪ ﻛﻪ »ﺟﺰ ﻛﻮﻯ‬ ‫ﻫﻤﺎﻥ ﻣﺴﻴﺮ ﺭﺍ ﺍﺩﺍﻣﻪ ﺩﻫﻴﺪ ﺗﺎ ﺑﻪ ﻧﺘﻴﺠﻪ ﻣﻮﺭﺩ ﻧﻈﺮﺗﺎﻥ ﺑﺮﺳﻴﺪ‪ .‬ﻗﺪﺭ‬ ‫ﻭ ﺍﻧﺘﻈﺎﺭ ﺗﺎﻳﻴﺪ ﻋﻤﻮﻡ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ ﺩﺭ ﻏﻴﺮ ﺍﻳﻨﺼﻮﺭﺕ ﺁﺭﺍﻣﺶ‬
‫ﺩﻭﺳﺖ« ﻧﺮﻭﻳﺪ! ﺑﺎﻳﺪ ﺁﻧﭽﻪ ﺭﺍ ﻛﻪ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻣﺤﺘﺮﻡ ﺑﺪﺍﺭﻳﺪ ﻭ ﭼﺸﻢ‬ ‫ﻋﺸﻖ ﺭﺍ ﺑﺪﺍﻧﻴﺪ ﭼﻮﻥ ﺗﻨﻬﺎ ﺍﺭﺯﺵ ﻣﺎﻧﺪﮔﺎﺭ ﺯﻧﺪﮔﻰ ﻫﻤﺎﻥ ﻋﺸﻖ ﺍﺳﺖ‬ ‫ﺯﻧﺪﮔﻰ ﺗﺎﻥ ﺑﻪ ﻫﻢ ﺧﻮﺍﻫﺪ ﺧﻮﺭﺩ ؛ ﺍﻳﻨﻚ ﻟﺤﻈﻪ ﺍﻧﺘﺨﺎﺏ ﺍﺳﺖ‪.‬‬
‫ﺩﻟﺘﺎﻥ ﺩﻧﺒﺎﻝ ﺑﺮﺧﻰ ﺟﻠﻮﻩ ﻫﺎﻯ ﺯﻭﺩﮔﺬﺭ ﻧﺒﺎﺷﺪ‪.‬‬ ‫؛ ﮔﺮﭼﻪ ﺩﺭ ﺍﻳﻦ ﻣﺴﻴﺮ ﺑﺎﻳﺪ ﻛﻤﻰ ﺗﺤﻤﻞ ﻣﺸﻜﻼﺕ ﺭﺍ ﻧﻴﺰ ﺩﺍﺷﺘﻪ‬
‫ﺑﺎﺷﻴﺪ ﻭﻟﻰ ﺩﺭ ﻧﻬﺎﻳﺖ ﺍﻧﺸﺎءﺍﷲ ﻣﻮﻓﻘﻴﺖ ﺑﺎ ﺷﻤﺎﺳﺖ‪.‬‬

‫ﺁﺫﺭ‬ ‫ﺁﺑﺎﻥ‬ ‫ﻣﻬﺮ‬

‫ﺑﻪ ﻧﻈﺮ ﻣﻴﺮﺳﺪ ﻛﻤﻰ ﺻﺮﺍﺣﺖ ﻟﻬﺠﻪ ﺑﻴﺶ ﺍﺯ ﺣﺪ ﻣﺘﻌﺎﺭﻑ ﺩﺍﺷﺘﻪ‬ ‫ﺩﺭ ﺍﻳﻦ ﻣﺎﻩ ﻫﺪﻑ ﺍﺭﺯﺷﻤﻨﺪﻯ ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻰ ﻛﻨﻴﺪ ﻭ ﺑﺮﻧﺎﻣﻪ ﺑﺴﻴﺎﺭ‬ ‫ﺩﺭ ﺍﻳﻦ ﻣﺎﻩ ﺩﻭﺭﺍﻥ ﺳﺨﺘﻰ ﻫﺎ ﮔﺬﺷﺘﻪ ﻭ ﺯﻣﺎﻥ ﺷﺎﺩﻯ ﻓﺮﺍ ﺭﺳﻴﺪﻩ‬
‫ﺑﺎﺷﻴﺪ ﻭ ﺍﮔﺮ ﺍﻳﻨﻄﻮﺭ ﺍﺳﺖ‪ ،‬ﮔﺮﭼﻪ ﺩﺭﻭﻍ ﻧﻤﻴﮕﻮﻳﻴﺪ ﻭ ﺳﺨﻨﺎﻧﺘﺎﻥ‬ ‫ﺧﻮﺑﻰ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍﺭﻳﺪ ﺍﻣﺎ ﺳﺨﻦ ﺍﺻﻠﻰ ﺑﺮ ﺳﺮ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺍﺧﻴﺮﺍ‬ ‫ﺍﺳﺖ ﻭ ﺑﺪﻭﻥ ﺗﺮﺩﻳﺪ ﻫﻨﺮ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻓﺮﺻﺖ ﻫﺎ‪ ،‬ﻫﻨﺮﻯ ﺍﺳﺖ ﻛﻪ‬
‫ﺻﺤﻴﺢ ﺍﺳﺖ ﺍﻣﺎ ﻻﺯﻡ ﺍﺳﺖ ﮔﺎﻫﻰ ﺑﻌﻀﻰ ﺍﺯ ﺣﻘﺎﻳﻖ ﺭﺍ ﺑﻪ ﺯﺑﺎﻥ‬ ‫ﻛﻤﻰ ﺳﺴﺘﻰ ﻳﺎ ﺗﺮﺩﻳﺪ ﺩﺭ ﺍﻧﺪﻳﺸﻪ ﺗﺎﻥ ﺭﺍﻩ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻛﻤﻰ ﺩﻝ‬ ‫ﻫﻤﻪ ﻛﺲ ﻧﺪﺍﺭﺩ ﻭ ﺑﺎﻳﺪ ﺑﻪ ﺍﻳﻦ ﻣﺴﺌﻠﻪ ﺧﻮﺏ ﺑﻴﻨﺪﻳﺸﻴﺪ ﺗﺎ ﺧﻮﺏ ﺑﻬﺮﻩ‬
‫ﻧﻴﺎﻭﺭﻳﺪ‪ .‬ﺿﺮﺏ ﺍﻟﻤﺜﻞ ﺯﻳﺒﺎﻯ ﺍﻳﺮﺍﻧﻰ ﻣﻴﮕﻮﻳﺪ ‪ :‬ﺟﺰ ﺭﺍﺳﺖ ﻧﺒﺎﻳﺪ‬ ‫ﻣﺮﺩﻩ ﻭ ﻏﻤﺰﺩﻩ ﺍﻳﺪ ﻭ ﺍﺣﺘﻤﺎﻝ ﻣﻮﻓﻘﻴﺖ ﺧﻮﺩ ﺭﺍ ﻛﻤﺘﺮ ﺍﺯ ﺁﻧﭽﻪ ﻫﺴﺖ‪،‬‬ ‫ﺑﺮﺩﺍﺭﻯ ﻛﻨﻴﺪ ﻭ ﻫﻤﻴﺸﻪ ﻣﻮﻓﻖ ﺑﺎﺷﻴﺪ‪.‬‬
‫ﮔﻔﺖ‪ ،‬ﻫﺮ ﺭﺍﺳﺖ ﻧﺸﺎﻳﺪ ﮔﻔﺖ‪ .‬ﺿﻤﻨﺎ ﺩﺭ ﻣﻴﺎﻥ ﺍﻋﻀﺎء ﺧﺎﻧﻮﺍﺩﻩ ﺷﻤﺎ‬ ‫ﻣﻴﺪﺍﻧﻴﺪ ﺍﻣﺎ ﺑﻪ ﺭﺍﺳﺘﻰ ﺍﻳﻨﮕﻮﻧﻪ ﻧﺒﺎﻳﺪ ﺑﺎﺷﻴﺪ‪ .‬ﭘﺎﻳﺪﺍﺭﻯ ﻭ ﺍﺳﺘﻮﺍﺭﻯ ﺷﻤﺎ‬
‫ﻭ ﻳﺎ ﻧﺰﺩﻳﻜﺎﻥ ﻭ ﻫﻤﻜﺎﺭﺍﻧﺘﺎﻥ ﻛﺴﺎﻧﻰ ﻫﺴﺘﻨﺪ ﻛﻪ ﺩﺭ ﮔﺬﺷﺘﻪ ﺷﺮﺍﻳﻂ‬ ‫ﻣﻮﺟﺐ ﻣﻮﻓﻘﻴﺖ ﺣﺘﻤﻰ ﺗﺎﻥ ﺧﻮﺍﻫﺪ ﺷﺪ ؛ ﻫﻤﭽﻮﻥ ﻋﺎﺷﻘﻰ ﻛﻪ‬
‫ﻣﺎﺩﻯ ﻭ ﺷﻐﻠﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺑﻬﺘﺮﻯ ﺩﺍﺷﺘﻪ ﺍﻧﺪ ؛ ﺷﺎﻳﺴﺘﻪ ﺍﺳﺖ ﺑﺎ ﺁﻧﺎﻥ‬ ‫ﻣﻮﻗﺘﺎ ﺍﺯ ﻣﻌﺸﻮﻕ ﺧﻮﺩ ﺟﺪﺍ ﻣﺎﻧﺪﻩ ﺍﻣﺎ ﻣﻴﺪﺍﻧﺪ ﻛﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺑﻪ ﺁﻧﭽﻪ‬
‫ﻫﻢ ﺧﻮﺷﺮﻭﻳﻰ ﻭ ﺧﻮﺷﺮﻓﺘﺎﺭﻯ ﺗﺎﻥ ﺭﺍ ﺣﻔﻆ ﻛﻨﻴﺪ ؛ ﺭﺍﺯﺩﺍﺭﻯ ﺻﻔﺘﻰ‬ ‫ﻣﻴﺨﻮﺍﻫﺪ‪ ،‬ﺩﺳﺖ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ‪.‬‬
‫ﻧﻴﻚ ﺍﺳﺖ‪ ،‬ﺷﻤﺎ ﺭﺍ ﺑﻪ ﺁﻥ ﺗﻮﺻﻴﻪ ﻣﻴﻜﻨﻢ‪.‬‬

‫ﺍﺳﻔﻨﺪ‬ ‫ﺑﻬﻤﻦ‬ ‫ﺩﻯ‬

‫ﺩﺭ ﺍﻳﻦ ﻣﺎﻩ ﺑﻌﻀﻰ ﭼﻴﺰﻫﺎ ﺑﺮ ﻭﻓﻖ ﻣﺮﺍﺩﺗﺎﻥ ﻧﻴﺴﺖ ﻭ ﺍﺯ ﻫﻤﻴﻦ ﺭﻭ‬ ‫ﺷﻤﺎ ﺩﺍﺭﺍﻯ ﻗﻠﺒﻰ ﭘﺎﻙ ‪ ،‬ﻣﻬﺮﺑﺎﻥ ﻭ ﺍﻧﺴﺎﻥ ﺩﻭﺳﺖ ﻫﺴﺘﻴﺪ ﺍﻣﺎ ﺑﻌﻀﻰ‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﻴﺮﺳﺪ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻣﺎﻩ ﺷﺮﺍﻳﻂ ﺯﻧﺪﮔﻰ ﻭ ﺣﻮﺍﺩﺙ ﺑﺮ ﻭﻓﻖ‬
‫ﺳﺨﺖ ﺑﺮﺁﺷﻔﺘﻪ ﻣﻴﺸﻮﻳﺪ ﻭ ﻓﻮﺭﺍ ﻫﻤﻪ ﺭﺍ ﻣﺤﻜﻮﻡ ﻣﻴﻜﻨﻴﺪ ﻛﻪ ﭼﺮﺍ‬ ‫ﺍﺯ ﺩﻭﺳﺘﺎﻥ ﻭ ﺁﺷﻨﺎﻳﺎﻥ ﻗﺪﺭ ﺷﻤﺎ ﺭﺍ ﻧﺪﺍﻧﺴﺘﻪ ﻭ ﻣﻮﺟﺐ ﻧﺎﺭﺍﺣﺘﻰ ﺗﺎﻥ‬ ‫ﻣﺮﺍﺩ ﺷﻤﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ ﺑﻪ ﻟﻄﻒ ﺣﻖ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺯﺣﻤﺎﺕ ﺧﻮﺩ ﺷﻤﺎ‬
‫ﺁﻧﭽﻪ ﻣﻰ ﺧﻮﺍﺳﺘﻪ ﺍﻳﺪ ﻋﻴﻨﺎ ﺍﻧﺠﺎﻡ ﻧﺸﺪﻩ ﺍﺳﺖ ﺍﻣﺎ ﺑﺎﻳﺪ ﺑﺪﺍﻧﻴﺪ ﻛﻪ‬ ‫ﺭﺍ ﻓﺮﺍﻫﻢ ﻣﻴﻜﻨﻨﺪ‪ .‬ﺷﻤﺎ ﺁﺭﺯﻭﻫﺎﻯ ﺑﺰﺭﮔﻰ ﺩﺭ ﺳﺮ ﺩﺍﺭﻳﺪ ﻛﻪ ﻫﺮ ﻛﺪﺍﻡ‬ ‫‪ ،‬ﺁﻳﻨﺪﻩ ﻧﻴﺰ ﺑﻰ ﺷﻚ ﺑﻬﺘﺮ ﺍﺯ ﮔﺬﺷﺘﻪ ﭘﻴﺶ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﺍﻣﺎ ﺑﻴﺎﺩ‬
‫ﺍﻳﻨﮕﻮﻧﻪ ﺑﻪ ﺁﺭﺍﻣﺶ ﻧﻤﻰ ﺭﺳﻴﺪ‪ .‬ﺑﺎﻳﺪ ﻛﻤﻰ ﻫﻢ ﺑﻪ ﺩﻳﮕﺮﺍﻥ ﺣﻖ‬ ‫ﺩﺭ ﺟﺎﻯ ﺧﻮﺩ ﺩﺍﺭﺍﻯ ﺍﺭﺯﺵ ﻫﺴﺘﻨﺪ ﺍﻣﺎ ﺑﺎﻳﺪ ﺗﻮﺟﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ ﻛﻪ‬ ‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ ﻛﻪ ﺍﺯ ﺁﻧﭽﻪ ﭘﻴﺶ ﺁﻣﺪﻩ ﺍﺳﺖ ﻣﻐﺮﻭﺭ ﻧﺸﻮﻳﺪ ﻭ ﮔﻬﮕﺎﻩ‬
‫ﺑﺪﻫﻴﺪ ﻭ ﺑﺎﻭﺭ ﻛﻨﻴﺪ ﻛﻪ ﮔﺮﺩﺵ ﺭﻭﺯﮔﺎﺭ ﺣﺴﺎﺏ ﻭ ﻛﺘﺎﺑﻰ ﺩﺍﺭﺩ ‪ ،‬ﺍﮔﺮ‬ ‫ﺭﺍﻩ ﻣﻮﻓﻖ ﺗﺮ ﺑﻮﺩﻥ ﺷﻤﺎ ﺍﻭﻻ ﺣﻔﻆ ﺍﺭﺗﺒﺎﻁ ﺻﻤﻴﻤﺎﻧﻪ ﺑﺎ ﻣﺮﺩﻡ ﻭ‬ ‫ﺑﻪ ﻧﻘﺎﻁ ﺿﻌﻒ ﺧﻮﺩ ﻫﻢ ﺑﻴﻨﺪﻳﺸﻴﺪ ﻭ ﺩﻧﺒﺎﻝ ﻓﺮﺻﺖ ﻫﺎﻳﻰ ﺑﺮﺍﻯ‬
‫ﺧﺪﺍ ﺭﺍ ﺑﺎﻭﺭ ﺩﺍﺭﻳﺪ ﮔﻠﻪ ﻣﻨﺪﻯ ﻣﻌﻨﺎ ﻧﺪﺍﺭﺩ ؛ ﺑﺎﻳﺪ ﺗﻼﺵ ﻛﺮﺩ ﺍﻣﺎ ﻧﺒﺎﻳﺪ‬ ‫ﺑﺎﻭﺭ ﺩﺍﺷﺘﻦ ﻧﺘﺎﻳﺞ ﺍﻋﻤﺎﻝ ﻭ ﻣﺴﺌﻮﻝ ﺑﻮﺩﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ‪.‬‬ ‫ﺭﻓﻊ ﻧﻮﺍﻗﺺ ﺧﻮﻳﺶ ﺑﺎﺷﻴﺪ ﻭ ﺩﻳﮕﺮ ﺍﻳﻨﻜﻪ ﻧﺴﺒﺖ ﺑﻪ ﻣﻮﻓﻘﻴﺖ ﻫﺎﻯ‬
‫ﺍﺯ ﺯﻧﺪﮔﻰ ﻃﻠﺒﻜﺎﺭ ﺑﻮﺩ ‪ ،‬ﭘﺲ ﺁﺭﺍﻡ ﺑﺎﺷﻴﺪ ﺗﺎ ﻟﺤﻈﻪ ﻫﺎﻯ ﺯﻧﺪﮔﻰ ﺭﺍ‬ ‫ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻦ ﺩﻭ ﺍﺻﻞ‪ ،‬ﺷﻤﺎ ﺑﻪ ﺁﺭﺍﻣﺸﻰ ﺧﺎﺹ ﺧﻮﺍﻫﻴﺪ ﺭﺳﻴﺪ‬ ‫ﺩﻳﮕﺮﺍﻥ ﺣﺴﺎﺩﺕ ﻧﻮﺭﺯﻳﺪ ﺑﻠﻜﻪ ﺍﺯ ﺷﺎﺩﻯ ﻭ ﺗﻮﻓﻴﻖ ﺩﻳﮕﺮﺍﻥ ﻟﺬﺕ‬
‫ﺑﺎ ﺷﻴﺮﻳﻨﻰ ﺑﮕﺬﺭﺍﻧﻴﺪ‪.‬‬ ‫ﻛﻪ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻧﺘﺎﻳﺞ ﺍﻥ ﺯﻧﺪﮔﻰ ﺍﻯ ﺍﺭﺍﻡ ﻭ ﻋﺎﺭﻓﺎﻧﻪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ؛‬ ‫ﺑﺒﺮﻳﺪ ﺗﺎ ﻣﺤﺒﻮﺏ ﺩﻝ ﻫﺎﻯ ﻣﺮﺩﻡ ﺑﺎﺷﻴﺪ‪.‬‬
‫ﺁﻥ ﻭﻗﺖ ﺩﻳﮕﺮ ﻫﻴﭻ ﻣﻮﺿﻮﻉ ﻛﻮﭼﻜﻰ ﺑﺮﺍﻯ ﺷﻤﺎ ﻣﻮﺟﺐ ﻧﺎﺭﺍﺣﺘﻰ‬
‫ﻧﺨﻮﺍﻫﺪ ﺷﺪ‪.‬‬
 ‫ﺟﺪﻭﻝ‬
‫‪15‬‬ ‫‪14‬‬ ‫‪13‬‬ ‫‪12‬‬ ‫‪11‬‬ ‫‪10‬‬ ‫‪9‬‬ ‫‪8‬‬ ‫‪7‬‬ ‫‪6‬‬ ‫‪5‬‬ ‫‪4‬‬ ‫‪3‬‬ ‫‪2‬‬ ‫‪1‬‬ ‫ﺍﻓﻘﻲ‪:‬‬
‫‪v‬‬ ‫‪v‬‬ ‫‪1‬‬
‫‪ -1‬ﻧﺎﻛﻢ ﻭ ﻣﺤﺮﻭﻡ ‪ -‬ﻣﻬﺘﺎﺏ ﻧﺮﺥ ﺍﻳﻦ ﭘﺎﺭﭼﻪ ﺭﺍ ﻣﻰﺷﻜﻨﺪ! ‪ -‬ﺁﺧﺮﻳﻦ ﺯﻧﺪﺍﻧﻰ ﻧﺎﺯﻯ‬
‫ﺑﻮﺩ‪ -2 .‬ﺑﺎﺯﻳﮕﺮ ﻭ ﻛﺎﺭﮔﺮﺩﺍﻥ ﺳﺮﻳﺎﻝ "ﺳﺎﺧﺘﻤﺎﻥ ‪ - "85‬ﺣﺮﻑ ﺧﻄﺎﺏ ‪ -3‬ﺑﻰﺗﺎﺏ‪،‬‬
‫‪v‬‬ ‫‪2‬‬
‫ﺧﺴﺘﻪ ﻋﺎﺟﺰ ‪ -‬ﻭﺳﺎﻳﻞ ‪ -‬ﻣﺮﻍ ﻣﻰﺭﻭﺩ ‪ -4‬ﻣﻴﻞ ﺑﻪ ﻏﺬﺍ ‪ -‬ﺭﻭﺍﺩﻳﺪ ‪ -‬ﺳﺮﻣﺸﻖ ﻭ ﺍﻟﮕﻮ‬
‫‪v‬‬ ‫‪v‬‬ ‫‪v v v‬‬ ‫‪3‬‬ ‫‪ -5‬ﭘﺮﻧﺪﻩ ﺁﺵ ﺳﺮﺩﻛﻦ ‪ -‬ﭘﻴﺮﻭﺯ ﺷﺪﻥ ‪ -‬ﻣﻮﺳﻴﻘﻴﺪﺍﻥ ﻭ ﺁﻫﻨﮕﺴﺎﺯ ﻣﺠﺎﺭ‪،‬ﻧﻮﺍﺯﻧﺪﻩ‬
‫‪v‬‬ ‫‪v‬‬ ‫‪4‬‬ ‫ﭘﻴﺎﻧﻮ ﻛﻪ ﺑﻪ ﺧﺎﻃﺮ ﮔﺮﺩﺍﻭﺭﻯ ﺁﻫﻨﮕﻬﺎ ﻭ ﻣﻮﺳﻴﻘﻰ ﻋﺎﻣﻴﺎﻧﻪ ﻛﺸﻮﺭﺵ ﺷﻬﺮﺕ ﻳﺎﻓﺖ‬
‫‪v‬‬ ‫‪v‬‬ ‫‪5‬‬
‫‪ -6‬ﺟﻤﻊ ﺗﻌﺮﻳﻒ ‪ -‬ﮔﺮﻭﻩ ﻣﺤﺎﻓﻆ ‪ -‬ﭘﺴﺘﺎﻧﺪﺍﺭ ﻋﻈﻴﻢ ﺍﻟﺠﺜﻪ ﺩﺭﻳﺎﻳﻰ ‪ -7‬ﻗﻴﻤﺖ ﻭ‬
‫ﻧﺮﺥ ‪ -‬ﺷﻬﺮﻯ ﺩﺭ ﺍﺳﺘﺎﻥ ﺯﻧﺠﺎﻥ ‪ -‬ﻋﺪﺩ ﭘﺎﻳﻴﻦ ﻛﺴﺮ ‪ -8‬ﺭﻭﺯ ﻗﺒﻞ ‪ -‬ﺗﻜﻴﻪ ﻛﻼﻡ‬
‫‪v‬‬ ‫‪v‬‬ ‫‪6‬‬
‫ﺩﺭﻭﻳﺶ ‪ -‬ﺳﻜﻮﻯ ﺷﻴﺮﺟﻪ ‪ -‬ﻣﻜﻴﺪﻥ ‪ -9‬ﻣﻘﺎﺑﻞ ﮔﺮﻓﺘﻦ ‪ -‬ﻧﺎﻡ ﻣﺮﺩﺍﻧﻪ ‪ -‬ﺁﺭﺯﻭﻫﺎ‬
‫‪v‬‬ ‫‪v‬‬ ‫‪v‬‬ ‫‪7‬‬ ‫‪ -10‬ﻧﺼﻒ ‪ -‬ﺍﺯﺍﺑﺰﺍﺭ ‪ -‬ﺑﺎﺯﻳﮕﺮ ﻣﺮﺩ ﺳﺮﻳﺎﻝ "ﺟﺮﺍﺣﺖ" ‪ -11‬ﺩﺍﻳﺮﻩ ﺍﻟﻤﻌﺎﺭﻑ ﻓﺎﺭﺱ ﻛﻪ‬
‫‪v‬‬ ‫‪v‬‬ ‫‪v‬‬ ‫‪8‬‬ ‫ﺩﺭ ﺳﺎﻝﻫﺎﻯ )‪ (1348-1328‬ﺷﻤﺴﻰ ﺩﺭ ‪ 6‬ﺟﻠﺪ ﺩﺭ ﻛﺎﺑﻞ ﻣﻨﺘﺸﺮ ﺷﺪﻩ ﺍﺳﺖ ‪ -‬ﺟﻨﺎﺡ‬
‫‪v‬‬ ‫‪v‬‬ ‫‪v‬‬ ‫‪9‬‬
‫ﭼﭗ ‪ -‬ﺷﻬﺮﻫﺎ‪ ،‬ﺟﻤﻊ ﻣﺪﻳﻨﻪ ‪ -12‬ﺳﺮﺯﻣﻴﻦ ‪ -‬ﺯﺑﺎﻥ ‪ -‬ﻫﻼﻟﻰ ﺷﻜﻞ ‪ -13‬ﭘﻨﺞ ﺁﺫﺭﻯ‪-‬‬
‫ﺻﻔﺖ ﻋﻘﺮﺏ ﻛﺸﻨﺪﻩ ‪ -‬ﻓﺘﻨﻪ ﻭ ﺁﺷﻮﺏ ‪ -14‬ﺣﺮﻑ ﺍﻧﮕﻠﻴﺴﻰ ﺑﻌﺪ ﺍﺯ )‪ - (M‬ﻛﻨﺎﻳﻪ ﺍﺯ‬
‫‪v‬‬ ‫‪v‬‬ ‫‪10‬‬
‫ﺳﺨﺖ ﺑﺮﺁﺷﻔﺘﻦ ﻭ ﻋﺼﺒﺎﻧﻰ ﺷﺪﻥ ﺍﺳﺖ ‪ -15‬ﺭﻣﻖ ﺁﺧﺮ‪ -‬ﻭﺯﻳﺪﻥ ﺑﺎﺩ ‪ -‬ﻧﺎﻡ ﺍﺧﺘﺼﺎﺭﻯ‬
‫‪v‬‬ ‫‪v‬‬ ‫‪11‬‬ ‫ﺳﺎﺯﻣﺎﻥ ﺟﻬﺎﻧﻰ ﻫﻮﺍﭘﻴﻤﺎﻳﻰ ﻛﺸﻮﺭﻯ‬
‫‪v‬‬ ‫‪v‬‬ ‫‪12‬‬

‫‪v v v‬‬ ‫‪v‬‬ ‫‪v‬‬ ‫‪13‬‬

‫ﻋﻤﻮﺩﻱ‪:‬‬
‫‪ -1‬ﺭﻃﻮﺑﺖ ﺍﻧﺪﻙ ‪ -‬ﻣﻌﻠﻢ ﺑﺰﺭگ ‪ -‬ﺳﺘﻮﺍﻥ ﻧﻴﺮﻭﻯ ﺩﺭﻳﺎﻳﻰ ‪ -2‬ﺳﻮﺩﺍﻯ ﻧﺎﻟﻪ ‪ -‬ﺍﺛﺮﻯ‬
‫‪v‬‬ ‫‪14‬‬
‫ﺍﺯ ﻋﻠﻰ ﺩﺷﺘﻰ ‪ -3‬ﺳﻠﻴﻘﻪ ‪ -‬ﻭﺳﻴﻠﻪﺍﻯ ﺩﺭ ﺑﻨﺎﻳﻰ ‪ -‬ﺁﺭﺯﻭ ‪ -4‬ﺭﺷﺘﻪ ﻭ ﺭﺩﻳﻒ ‪ -‬ﻗﺪﺑﻠﻨﺪ‬
‫‪v‬‬ ‫‪v‬‬ ‫‪15‬‬ ‫‪ -‬ﭘﺪﻳﺪ ﺁﻭﺭﺩﻥ ‪ -5‬ﻧﻮﻋﻰ ﻋﻴﻨﻚ ‪ -‬ﺟﻤﻊ ﺍﺷﺎﺭﻩ ﺩﻭﺭ ‪ -‬ﭘﻴﻜﺎﺭ ‪ -6‬ﻧﺎﻡ ﻣﺴﺘﻌﺎﺭ ﻋﻼﻣﻪ‬
‫ﺧﺪﺍﻯ ﺗﺠﺎﺭﺕ ﻭ ﺳﺨﻨﻮﺭﻯ ‪ -12‬ﺍﺛﺮﻯ ﺍﺯ ﺟﻼﻝ ﺁﻝ ﺍﺣﻤﺪ ‪ -‬ﺫﻟﻴﻞ ﻭ ﭘﺴﺖ ‪ -‬ﺗﺼﻮﻳﺮ‬ ‫ﺩﻫﺨﺪﺍ ‪ -‬ﺁﺳﺎﻳﺶ ‪ -‬ﻓﺮﺯﺑﻮﺩﻥ ﻭ ﭼﺎﺑﻜﻰ ‪ -7‬ﻗﻮﻡ ﺣﻀﺮﺕ ﻣﻮﺳﻰ )ﻉ( ‪ -‬ﺧﺮﺩﻣﻨﺪ‬
‫ﻳﺎﻧﺸﺎﻥ ﻭﻳﮋﻩ ﻣﻮﺳﺴﻪ ‪ -13‬ﭼﻬﺎﺭ ﭘﺎﻯ ﺑﺎﺭﻛﺶ‪ -‬ﻗﺎﺑﻠﻪ ‪ -‬ﻧﺖ ﭼﻬﺎﺭﻡ ‪ -14‬ﺣﻴﺮﺍﻥ ﻭ‬ ‫ﻫﻨﺪﻯ ‪ -‬ﻧﻐﻤﻪ ﻭ ﺗﺮﺍﻧﻪ ‪ -8‬ﻗﻠﻴﻞ ‪ -‬ﺟﺪﻳﺪ ﺗﺮﻛﻰ ‪ -‬ﻧﮋﺍﺩﻫﻨﺪ ﻭ ﺍﺭﻭﭘﺎﻳﻰ ‪ -‬ﺭﻭﺩﺍﺭﻭﭘﺎﻳﻰ‬
‫ﺳﺮﮔﺸﺘﻪ ﺷﺪﻥ ‪ -‬ﺧﻂ ﻛﺶ ﺭﺳﻢ ‪ -15‬ﺷﻬﺮﻯ ﺩﺭ ﺷﺮﻕ ﺍﺳﺘﺎﻥ ﮔﻴﻼﻥ ‪ -‬ﻓﻘﻴﻪ ﻭ ﻣﺤﺪﺙ‬ ‫‪ -9‬ﺑﺮﻧﺞ ﻓﺮﻭﺵ ‪ -‬ﻟﺸﻜﺮﮔﺎﻩ ‪ -‬ﻣﻴﻠﻪﺍﻯ ﻭﻳﮋﻩ ﭘﺮ ﻛﺮﺩﻥ ﺗﻔﻨﮓﻫﺎﻯ ﻗﺪﻳﻤﻰ ﻳﺎ ﺗﻤﻴﺮ‬
‫ﺷﻴﻌﻰ ﺍﻳﺮﺍﻧﻰ ﻣﻮﻟﻒ "ﻛﺎﻓﻰ" ﺩﺭ ﺣﺪﻳﺚ ‪ -‬ﺑﻰ ﺳﺎﺑﻘﻪ ﻭ ﺟﺪﻳﺪ‬ ‫ﻛﺮﺩﻥ ﻟﻮﻟﻪﻫﺎﻯ ﺗﻔﻨﮓ ‪ -10‬ﺑﺎﻻﺑﺮﻧﺪﻩ‪ -‬ﺩﻋﻮﻯ ﻛﺮﺩﻥ ﺑﺮﻛﺴﻰ ﺑﻪ ﺣﻖ ﻳﺎﻧﺎﺣﻖ ‪-‬‬
‫ﺍﺳﻄﻮﺭﻩ ﻳﻮﻧﺎﻧﻰ‪ ،‬ﺯﻥ ﺷﺎﻩ ﺍﺳﭙﺎﺭﺕ ‪ -11‬ﭘﺮﺩﺍﺧﺖ ﺩﻳﻦ ‪ -‬ﺍﻧﺴﺎﻥ ﻭ ﺑﺸﺮ ‪ -‬ﭘﺴﺮژﻭﭘﻴﺘﺮ‪،‬‬

‫‪ku‬‬
‫ﺳﻮﺩﻭﻛﻮ‪Sudo‬‬ ‫ﺍﻋﺪﺍﺩ ‪ 1‬ﺗﺎ ‪ 9‬ﺭﺍ ﺳﻄﺮﻫﺎ ﻭ ﺳﺘﻮﻧﻬﺎﻯ ﺍﻳﻦ ﺟﺪﻭﻝ ﻗﺮﺍﺭ ﺩﻫﻴﺪ ﻛﻪ ﻫﺮ ﻋﺪﺩ ﻓﻘﻂ ﻳﻜﺒﺎﺭ ﺗﻜﺮﺍﺭ ﺷﻮﺩ‪ .‬ﺿﻤﻦ ﺍﻳﻨﻜﻪ ﺩﺭ ﻫﺮ ﻣﺮﺑﻊ‬
‫ﻛﻮﭼﻚ ﻧﻴﺰ ﺍﻋﺪﺍﺩ ‪ 1‬ﺗﺎ ‪ 9‬ﻧﻴﺰ ﺑﺎﻳﺪ ﻓﻘﻂ ﻳﻚ ﺑﺎﺭ ﺗﻜﺮﺍﺭ ﺷﻮﺩ‪ .‬ﺑﺮﺧﻰ ﺍﺯ ﺍﻋﺪﺍﺩ ﺭﺍ ﺑﺮﺍﻯ ﺭﺍﻫﻨﻤﺎﺋﻰ ﺷﻤﺎ ﺩﺭ ﺟﺪﻭﻝ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﻳﻢ‪.‬‬

‫‪4‬‬ ‫‪8‬‬ ‫‪5‬‬

‫‪9‬‬ ‫‪7‬‬ ‫‪1‬‬ ‫‪3‬‬ ‫‪6‬‬ ‫‪4‬‬ ‫‪6‬‬ ‫‪1‬‬ ‫‪4‬‬ ‫‪2‬‬ ‫‪3‬‬ ‫‪8‬‬

‫‪1‬‬ ‫‪6‬‬ ‫‪5‬‬

‫‪6‬‬ ‫‪1‬‬ ‫‪7‬‬ ‫‪3‬‬ ‫‪6‬‬ ‫‪5‬‬ ‫‪4‬‬ ‫‪8‬‬ ‫‪2‬‬

‫‪3‬‬

‫‪7‬‬ ‫‪3‬‬ ‫‪9‬‬ ‫‪8‬‬ ‫‪7‬‬ ‫‪4‬‬ ‫‪8‬‬ ‫‪1‬‬ ‫‪9‬‬

‫‪8‬‬ ‫‪7‬‬ ‫‪9‬‬ ‫‪6‬‬ ‫‪1‬‬ ‫‪3‬‬

‫‪6‬‬ ‫‪1‬‬ ‫‪3‬‬ ‫‪8‬‬ ‫‪5‬‬

‫‪5‬‬ ‫‪2‬‬ ‫‪1‬‬ ‫‪9‬‬ ‫‪2‬‬ ‫‪5‬‬ ‫‪8‬‬ ‫‪4‬‬

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