A Quote by Azar Nafisi
Thus the regime has deprived Iranian women not just of their present rights, but also of their history and their past.
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In the past 30 years, officials of the Iranian regime and its apologists have labeled criticism, especially with regard to women's rights, as anti-Islamic and pro-Western, justifying its brutalities by ascribing them to Islam and Iran's culture.
But the past does not exist independently from the present. Indeed, the past is only past because there is a present, just as I can point to something over there only because I am here. But nothing is inherently over there or here. In that sense, the past has no content. The past - or more accurately, pastness - is a position. Thus, in no way can we identify the past as past
the future is simply nothing at all. Nothing has happened to the present by becoming past except that fresh slices of existence have been added to the total history of the world. The past is thus as real as the present.
I have strong sentiments toward Iran, since I distinguish between the Iranian regime and the Iranian people. I highly esteem Iranian music and culture.
History is not just about the past. It also reveals the present.
After school, I went to Damascus to study law and history, which I didn't really like. I didn't like history, in particular. In Syria, the regime was trying to present to us a distorted version of the past. Assad was shown as the father of history. So I decided to shift to film, which was something I had always loved as a teenager.
The Iranian regime continues to violate the human rights of its own people, targeting political and civil society activists.
Since 1979, the majority of victims of the Iranian regime have been the Iranian people themselves.
The Iranian regime doesn't express the wishes and values of the Iranian people.
History in Burckhardt's words is 'the record of what one age finds worthy of note in another.' The past is intelligible to us only in light of the present; and we can fully understand the present only in light of the past. To enable man to understand the society of the past and to increase his mastery over the society of the present is the dual function of history.
Our support for the Shah, the CIA coup in 1953 - has become infused into the Iranian political discourse. The regime that came to power in 1979 during the Iranian revolution actually defined itself as anti-American, and that's now a critical ingredient in the Iranian domestic political debate. That really is the source of our problems - the regime in Tehran continues to see itself as opposing the US. In their eyes, everything the US does is directed at them in a very malevolent way, and therefore they have to fight back against it.
We can pursue peaceful diplomacy with the Iranian regime while also continuing our maximum economic pressure campaign, while also defending ourselves... To say that it's a war with Iran or nothing is just a fundamental misunderstanding of how foreign policy actually works.
History produces not only the forces of domination but also the forces of resistance that press up against and are often the objects of such domination. Which is another way of saying that history, the past, is larger than the present, and is the ever-growing and ongoing possibility of resistance to the present’s imposed values, the possibility of futures not unlike the present, futures that resist and transform what dominates the present.
The future is foretold from the past and the future is only possible because of the past. Without past and future, the present is partial. All time is eternally present and so all time is ours. There is no sense in forgetting and every sense in dreaming. Thus the present is made rich.
My concern today is with the painting of manners of the present. The past is interesting not only by reason of the beauty which could be distilled from it by those artists for whom it was the present, but also precisely because it is the past, for its historical value. It is the same with the present. The pleasure which we derive from the representation of the present is due not only to the beauty with which it can be invested, but also to its essential quality of being present
No one can lose either the past or the future - how could anyone be deprived of what he does not possess? ... It is only the present moment of which either stands to be deprived: and if this is all he has, he cannot lose what he does not have.
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