ارتباطات ميان فرهنگي

‫ﺳﺮﻣﻘﺎﻟﻪ‬

‫‪۲‬‬

‫ﺩﻳﺪﮔﺎﻩ‬

‫‪۳‬‬

‫ﻣﻘﺎﻻﺕ‬

‫‪۱۷‬‬

‫ﺗﺮﺟﻤﻪ‬

‫‪۵۷‬‬

‫ﺭﻭﻳﺪﺍﺩ ﻭ ﺗﺤﻠﻴﻞ‬ ‫ﺗﺎﺯﻩﻫﺎﻱﻛﺘﺎﺏ‬

‫‪۱۱۱‬‬ ‫‪۱۱۷‬‬

‫ﺍﺭﺗﺒﺎﻃﺎﺕ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ‪٢ /‬‬

‫ﮔﻔﺖ ﻭﮔـﻮﯼ ﺑﺎ ﺭﺋﻴﺲ ﻣﺮﻛـﺰ ﭘﮋﻭﻫﺶﻫـﺎﻱ ﺗﺎﺭﻳﺦ‪ ،‬ﻫﻨﺮ ﻭ ﻓﺮﻫﻨﮓ ﺍﺳـﻼﻣﻲ‬ ‫)ﺁﺭﺳﻴﮑﺎ(‪ /‬ﺳﻴﺪ ﺟﻮﺍﺩ ﺍﻣﻴﻨﻲ ﻣﻨﺶ‪٤ /‬‬ ‫ﮔﻔﺖ ﻭﮔﻮ ﺑﺎ ﻭﺍﺳـﻴﻠﯽ ﻭﺍﺳـﻴﻠﻴﻮﻧﺎ ﺑﺎﺭﻳﺴـﻮﺍ‪ ،‬ﺩﺍﻧﺸـﻴﺎﺭ ﮔﺮﻭﻩ ﺍﺩﺑﻴﺎﺕ ﺭﻭﺳـﯽ‬ ‫ﺩﺍﻧﺸﮕﺎﻩ ﺑﺎﺷﻘﻴﺮ ﺩﺭ ﺧﺼﻮﺹ ﺗﺎﺛﻴﺮ ﺍﺳﻼﻡ ﺑﺮ ﺩﺍﺳﺘﺎﻳﻮﺳﮑﯽ‪ /‬ﻋﻠﯽ ﻧﺠﺎﺭﺍﻥ‪٧ /‬‬ ‫ﻧﺸﺴﺖ ﺗﺨﺼﺼﻲ ﺑﺮﺭﺳﯽ ﺑﻴﺪﺍﺭﻱ ﺍﺳﻼﻣﻲ ﺑﺎ ﺗﻤﺮﮐﺰ ﺑﺮ ﺗﺤﻮﻻﺕ ﺳﻮﺭﻳﻪ ‪١٠ /‬‬

‫ﺧﺎﺳﺘﮕﺎﻩ ﺑﻴﻨﺶ ﻭ ﻓﻠﺴﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻭ ﮔﻔﺖ ﻭﮔﻮﯼ ﺑﻴﻦ ﻓﺮﻫﻨﮕﯽ‪/‬‬ ‫ﺩﮐﺘﺮ ﻋﻠﯽ ﺍﺻﻐﺮ ﻣﺼﻠﺢ‪١٨ /‬‬ ‫ﮔﻔـﺖ ﻭ ﮔﻮﻱ ﻣﻴـﺎﻥ ﻓﺮﻫﻨﮕـﻲ ﻭ ﺑﻴﻨﺎﺩﻳﻨﻲ ﺑـﻪ ﻣﺜﺎﺑﻪ ﺭﺍﻫﻲ ﺑﺮﺍﻱ ﻣﻬﻨﺪﺳـﻲ‬ ‫ﻓﺮﻫﻨﮕﻲ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﺩﺭ ﻋﺼﺮ ﺟﻬﺎﻧﻲ ﺷﺪﻥ‪ /‬ﻧﺴﺘﺮﻥ ﻋﻠﯽ ﻣﺤﻤﺪﯼ‪٢٨ /‬‬ ‫ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕـﯽ ﻭ ﺟﻨﺒﺶﻫﺎﯼ ﺑﻴﺪﺍﺭﻱ ﻏﺮﺏ )ﺯﻣﻴﻨـﻪﺍﯼ ﺑﺮﺍﯼ ﮔﻔﺖ ﻭﮔﻮﯼ‬ ‫ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺑﺎ ﻏﺮﺏ(‪ /‬ﻣﺤﻤﺪ ﻗﺎﻟﻴﺒﺎﻑ ﺧﺮﺍﺳﺎﻧﻲ‪٣٨ /‬‬ ‫ﻛﺎﺭﺑﺮﺩ ﻣﻄﺎﻟﻌﺎﺕ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺩﺭ ﺗﺪﻭﻳﻦ ﺳﻴﺎﺳﺖ ﺧﺎﺭﺟﻲ ﺑﺎﺛﺒﺎﺕ؛ ﺑﺎ ﺗﻤﺮﻛﺰ‬ ‫ﺑﺮ ﺭﻭﺍﺑﻂ ﺝ‪ .‬ﺍ‪ .‬ﺍﻳﺮﺍﻥ ﻭ ﭼﻴﻦ‪ /‬ﺣﺴﻴﻦ ﻛﺒﺮﻳﺎﻳﻲ ﺯﺍﺩﻩ‪٤٩ /‬‬

‫ﺑﻴﺪﺍﺭﯼ ﺍﺳﻼﻣﯽ‪ ،‬ﭼﺎﻟﺶﻫﺎ‪ ،‬ﻣﻮﺿﻊ ﮔﻴﺮﯼﻫﺎ ﻭ ﭼﺸﻢ ﺍﻧﺪﺍﺯﻫﺎ‪/‬‬ ‫ﺳﺎﺭﺍ ﺳﻴﻠﻮﺳﺘﺮﯼ‪ ،‬ﺗﺮﺟﻤﻪ‪ :‬ﻃﺎﻫﺮﻩ ﺟﻬﺎﻥﭘﺮﻭﺭ‪٥٨/‬‬ ‫ﻳﻮﻧﺴﻜﻮ ﻭ ﮔﻔﺖ ﻭﮔﻮ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺩﺭ ﻳﻚ ﺑﺮﺭﺳﻲ ﺍﺯ ﺳﺎﻝ ‪ ١٩٧٠‬ﺗﺎ ‪/ ٢٠١٠‬‬ ‫ﺩﻳﻮﻳﺪ ﺍ‪ .‬ﻭﺍﻟﺪﻥ‪ ،‬ﺗﺮﺟﻤﻪ‪ :‬ﺯﻫﺮﻩ ﺿﻴﺎﻋﯽ‪٧٨ /‬‬ ‫ﺩﺭﺁﻣﺪﯼ ﺑﺮ ﮔﻔﺖ ﻭﮔﻮﯼ ﺑﻴﻦ ﺩﻳﻨﯽ‪ :‬ﺑﺮﺭﺳـﯽ ﺗﺎﺭﻳﺨﭽﻪ ﮔﻔﺖ ﻭﮔﻮﯼ ﺑﻴﻦ ﺍﺩﻳﺎﻥ‬ ‫ﺩﺭ ﺭﻭﺳﻴﻪ ﻣﻌﺎﺻﺮ‪ /‬ﻣﺎﺭﻳﻨﺎ ﻓﻴﻮﺩﻭﺭﻭﺍ ‪٨٦ /‬‬ ‫ﺩﻳﻦ ﭘﮋﻭﻫﻲ ﺩﺭ ﻣﻄﺎﻟﻌﺎﺕ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ؛ ﺑﺮﺭﺳﻲ ﺍﺳﻼﻡ ﺩﺭ ﭼﻮﺍﻥ ﺟﻮ‪/‬‬ ‫ﻟﯽ ﺷﻴﻨﮓ ﻫﻮﺍ‪٩٢ /‬‬

‫ﺍﺭﺗﺒﺎﻃﺎﺕ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٢‬‬

‫ﺍﺭﺗﺒﺎﻃﺎﺕ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺍﺯ ﻣﻘﻮﻟﻪﻫﺎﻱ ﻣﻬﻢ ﻭ ﺍﺳﺎﺳــﻲ‬ ‫ﺣﻮﺯﻩ ﺍﺭﺗﺒﺎﻃــﺎﺕ ﺩﺭ ﻋﺼﺮ ﺟﺪﻳﺪ ﻣﻲﺑﺎﺷــﺪ‪ .‬ﭘﺪﻳﺪﻩﻫﺎﻳﻲ‬ ‫ﭼﻮﻥ ﺩﻳﭙﻠﻤﺎﺳــﻲ ﻋﻤﻮﻣﻲ ﺩﻳﭙﻠﻤﺎﺳــﻲ ﻓﺮﻫﻨﮕﻲ ﻭ ﺭﻭﺍﺑﻂ‬ ‫ﻓﺮﻫﻨﮕﻲ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﻧﻘﺶ ﻣﻮﺛﺮﻱ ﺩﺭ ﮔﺴﺘﺮﺵ ﺍﻳﻦ ﺣﻮﺯﻩ‬ ‫ﻋﻠﻤﻲ ﺩﺍﺷــﺘﻪ ﻭ ﺑــﺮ ﺍﻫﻤﻴﺖ ﺁﻥ ﺍﻓﺰﻭﺩﻩﺍﻧــﺪ‪ .‬ﭼﻨﺎﻥ ﻛﻪ ﺍﺯ‬ ‫ﻣﻨﻈﺮ ﺩﻳﭙﻠﻤﺎﺳﻲ ﻓﺮﻫﻨﮕﻲ ﺍﻳﺠﺎﺩ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺑﻴﻦ ﻓﺮﻫﻨﮓﻫﺎ‬ ‫ﻭ ﻣﻠﺖﻫﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﺑﺎ ﺗﻜﻴﻪ ﺑﺮ ﻫﻮﻳﺖ ﻓﺮﻫﻨﮕﻲ‬ ‫ﺧﺮﺩﻩ ﻓﺮﻫﻨﮓﻫﺎ ﻭ ﺳﺎﻳﺮ ﻋﻨﺎﺻﺮ ﻓﺮﻫﻨﮓ ﺳﺎﺯ ﺁﻧﺎﻥ ﺍﻫﻤﻴﺖ‬ ‫ﺑﻪ ﺳﺰﺍﻳﻲ ﺩﺍﺭﺩ‪.‬‬ ‫ﺍﺯ ﺳــﻮﻱ ﺩﻳﮕﺮ ﺭﻳﺸــﻪﻫﺎﻱ ﺷــﻜﻞﮔﻴﺮﻱ ﺍﻧﺪﻳﺸﻪﻫﺎﻱ‬ ‫ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﭼﻨﺪﺍﻥ ﺩﻭﺭ ﻧﻴﺴــﺖ‪.‬‬ ‫ﺩﺭ ﺁﻏــﺎﺯ‪ ،‬ﻧﻈﺮﻳﺎﺕ ﺍﻳــﻦ ﺣﻮﺯﻩ ﺑﻪ ﺻــﻮﺭﺕ ﭘﺮﺍﻛﻨﺪﻩ ﻃﺮﺡ‬ ‫ﻣﻲﺷﺪ ﻭ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﭘﮋﻭﻫﺸﮕﺮﺍﻧﻲ ﭼﻮﻥ»ﮔﺎﺩﻳﻜﺎﻧﻴﺴﺖ«‬ ‫ﻭ»ﻧﻴﺸﻴﺪﺍ« ﻧﻈﺮﻳﻪﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﻣﺪﻭﻥ ﺳﺎﺧﺘﻨﺪ ﻭ ﻣﻮﺳﺴﺎﺕ‬ ‫ﺍﻧﺘﺸﺎﺭﺍﺗﻲ ﻫﻤﭽﻮﻥ »ﺳﻴﺞ«ﺑﺎ ﺍﻧﺘﺸــﺎﺭ ﺳﺎﻟﻨﺎﻣﻪ ﺍﺭﺗﺒﺎﻃﺎﺕ‬ ‫ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﻭ ﺑﻴﻦ ﻓﺮﻫﻨﮕﻲ ﺩﺭ ﺳــﺎﻝﻫﺎﻱ ‪١٩٨٠‬ﺗﺎ ‪١٩٩٥‬‬ ‫)ﻛﻪ ﺁﺧﺮﻳﻦ ﺷــﻤﺎﺭﻩ ﺁﻥ ﻣﻨﺘﺸــﺮ ﮔﺮﺩﻳﺪ(‪ ،‬ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﻱ‬ ‫ﺩﺭ ﺍﻳﻦ ﺣﻮﺯﻩ ﺍﺯ ﭘﻴﭽﻴﺪﮔﻲ ﺑﻴﺸــﺘﺮﻱ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺷﺪ ﻭ ﺩﺭ‬ ‫ﻣﺘﻦ ﭘﮋﻭﻫﺶﻫﺎ ﻧﻈﺮﻳﺎﺗﻲ ﭘﺪﻳﺪ ﺁﻣﺪ ﻛﻪ ﺳﺮﭼﺸﻤﻪ ﻣﺒﺎﺣﺚ‬ ‫ﺍﻣﺮﻭﺯﻳﻦ ﺍﺭﺗﺒﺎﻃــﺎﺕ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﮔﺮﺩﻳــﺪ‪ .‬ﺩﺭ ﺩﻭ ﺩﻫﻪ‬ ‫ﺍﺧﻴﺮ ﺍﻳﻦ ﻧﻈﺮﻳﺎﺕ ﺭﺷــﺪ ﺷﮕﺮﻓﻲ ﻳﺎﻓﺘﻪ ﻭ ﺁﺛﺎﺭ ﺍﺭﺯﺷﻤﻨﺪﻱ‬ ‫ﺭﺍ ﺩﺭ ﻣﺒﺎﺣﺚ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻣﺮﻭﺯﻩ ﺩﺭ ﻛﺎﻭﺷــﻲ ﻣﻴﺎﻥ ﻧﻈﺮﻳﺎﺕ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺳــﻪ‬

‫ﺩﺳﺘﻪ ﻧﻈﺮﻳﻪ ﺭﺍ ﻣﻲﺗﻮﺍﻥ ﻣﺸﺎﻫﺪﻩ ﻧﻤﻮﺩ‪:‬‬ ‫ﮔﻮﻧﻪ ﺍﻭﻝ‪ ،‬ﻧﻈﺮﻳﺎﺗﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﻓﺮﻫﻨﮓ ﺭﺍﺩﺭ ﻓﺮﺍﻳﻨﺪﻫﺎﻱ‬ ‫ﺍﺭﺗﺒﺎﻃﺎﺕ ﺍﺩﻏﺎﻡ ﻣﻲﺳــﺎﺯﻧﺪ‪ .‬ﻧﻈﺮﻳﺎﺕ ﺳــﺎﺯﻩ ﮔﺮﺍ ﻣﺪﻳﺮﻳﺖ‬ ‫ﻫﻤﺎﻫﻨﮓ ﻣﻌﻨﻲ ﻭ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻓﺮﻫﻨﮕﻲ ﺍﺯ ﺍﻳﻦ ﺩﺳﺘﻪﺍﻧﺪ‪.‬‬ ‫ﮔﻮﻧﻪ ﺩﻭﻡ‪ ،‬ﻧﻈﺮﻳﺎﺗﻲ ﻫﺴــﺘﻨﺪ ﻛﻪ ﺑﻪ ﺗﺒﻴﻴﻦ ﺗﻔﺎﻭﺕﻫﺎﻱ‬ ‫ﻓﺮﻫﻨﮕﻲ ﺩﺭ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻣﻲﭘﺮﺩﺍﺯﻧﺪ‪.‬‬ ‫ﮔﻮﻧﻪ ﺳــﻮﻡ‪ ،‬ﻧﻈﺮﻳﺎﺗﻲ ﻫﺴــﺘﻨﺪ ﻛﻪ ﺑﺮ ﻓﺮﺍﻳﻨﺪﻫﺎﻱ ﺑﻴﻦ‬ ‫ﮔﺮﻭﻫﻲ ﻭ ﺑﻴــﻦ ﻓﺮﻫﻨﮕﻲ ﻣﺮﺩﻡ ﺗﺎﻛﻴــﺪ ﻣﻲﻧﻤﺎﻳﻨﺪ‪ .‬ﻣﺎﻧﻨﺪ‬ ‫ﻧﻈﺮﻳﺎﺕ ﻣﺮﺑﻮﻁ ﺑﻪ ﻫﻤﺴــﺎﺯﻱ ﻭ ﺍﻧﻄﺒﺎﻕ‪ ،‬ﻣﺪﻳﺮﻳﺖ ﻫﻮﻳﺖ‬ ‫ﻳــﺎ ﻣﺬﺍﻛﺮﻩ ﺩﺭ ﺑﺎﺭﻩ ﻫﻮﻳﺖ‪ ،‬ﺷــﺒﻜﻪﻫﺎﻱ ﺍﺭﺗﺒﺎﻃﻲ ﻭ ﻧﻈﺮﻳﻪ‬ ‫ﻓﺮﻫﻨﮓﭘﺬﻳﺮﻱ ﻭﺳﺎﺯﮔﺎﺭﻱ‪.‬‬ ‫ﺑــﺎ ﻛﻤﻲ ﺗﺎﻣــﻞ ﺩﺭ ﺍﻳﻦ ﻧﻈﺮﻳﺎﺕ ﻣﻲﺗــﻮﺍﻥ ﺩﺭﻳﺎﻓﺖ ﻛﻪ‬ ‫ﺍﺭﺗﺒﺎﻃﺎﺕ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺍﺭﺗﺒــﺎﻁ ﺗﻨﮕﺎﺗﻨﮕﻲ ﺑﺎ ﻣﺒﺎﺣﺚ‬ ‫ﻓﺮﻫﻨﮕﻲ ﺩﺭ ﻋﺮﺻﻪ ﺑﻴﻦﺍﻟﻤﻠﻞ ﺩﺍﺭﻧﺪ ﻭ ﺍﻧﺪﻳﺸــﻪﻫﺎ ﻭﻣﺒﺎﻧﻲ‬ ‫ﺁﻥ ﻣﻲﺗﻮﺍﻧﻨــﺪ ﺩﺭ ﺣﻮﺯﻩﻫــﺎﻱ ﻣﻄﺎﻟﻌﺎﺗــﻲ‪ ،‬ﻛﺎﺭﺑــﺮﺩﻱ‪،‬‬ ‫ﺳﻴﺎﺳــﺖﮔﺰﺍﺭﻱ ﻭ ﺗﺼﻤﻴﻢﺳﺎﺯﻱ ﻛﺎﺭﺳــﺎﺯ ﻭ ﻣﻮﺛﺮ ﺑﺎﺷﻨﺪ‪.‬‬ ‫ﺑﻲﺗﺮﺩﻳﺪ ﺩﺭ ﻋﺮﺻــﻪ ﻛﻨﻮﻧﻲ ﺗﻜﻴﻪ ﺑﺮ ﻣﻄﺎﻟﻌﺎﺕ ﻭ ﻧﻈﺮﻳﺎﺗﻲ‬ ‫ﻛﻪ ﺯﻳﺮ ﺳــﺎﺧﺖ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﻣﻌﺎﺩﻻﺕ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﺭﺍ ﻓﺮﺍﻫﻢ‬ ‫ﺁﻭﺭﺩﻩ ﺍﺳــﺖ ﺑﺮﺍﻱ ﻣﺤﻘﻘﻴﻦ ﻭﻓﻌﺎﻻﻥ ﻓﺮﻫﻨﮕﻲ ﺍﺯ ﺍﻫﻤﻴﺖ‬ ‫ﺯﻳﺎﺩﻱ ﺑﺮﺧﻮﺭﺩﺍﺭ ﻣﻲﺑﺎﺷــﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ ﺑﺮ ﺁﻥ ﺷــﺪﻳﻢ ﺗﺎ ﺩﺭ‬ ‫ﺍﻳﻦ ﺷــﻤﺎﺭﻩ ﺳﻴﺮﻱ ﺍﺟﻤﺎﻟﻲ ﺩﺭ ﻣﺒﺎﺣﺚ ﻓﺮﻫﻨﮕﻲ ﺍﺯ ﻣﻨﻈﺮ‬ ‫ﺍﺭﺗﺒﺎﻃــﺎﺕ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺑﻮﻳــﮋﻩ ﺩﺭ ﺣﻮﺯﻩﻫﺎﻱ ﻛﺎﺭﺑﺮﺩﻱ‬ ‫ﺍﻣﺮﻭﺯﻳﻦ ﺁﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ‪.‬‬

‫ﮔﻔﺖ ﻭﮔﻮﯼ ﺑﺎ ﺭﺋﻴﺲ ﻣﺮﻛﺰ ﭘﮋﻭﻫﺶﻫﺎﻱ‬ ‫ﺗﺎﺭﻳﺦ‪ ،‬ﻫﻨﺮ ﻭ ﻓﺮﻫﻨﮓ ﺍﺳﻼﻣﻲ )ﺁﺭﺳﻴﮑﺎ(‬ ‫ﺗﻨﻈﻴﻢ‪ :‬ﺳﻴﺪ ﺟﻮﺍﺩ ﺍﻣﻴﻨﻲ ﻣﻨﺶ‬

‫ﺍﺷـﺎﺭﻩ‪ :‬ﺍﻧﻌﻘﺎﺩ ﺗﻔﺎﻫﻢﻧﺎﻣﻪ ﺍﺟﺮﺍﻳﻲ ﺑﻴﻦ ﺳﺎﺯﻣﺎﻥ ﻓﺮﻫﻨﮓ ﻭ‬ ‫ﺍﺭﺗﺒﺎﻃﺎﺕ ﺍﺳﻼﻣﻲ ﻭ ﺁﺭﺳﻴﻜﺎ ﺑﻪ ﻣﻨﻈﻮﺭ ﺑﺮﮔﺰﺍﺭﻱ ﻧﻤﺎﻳﺸﮕﺎﻩ‬ ‫ﺻﻨﺎﻳﻊ ﺩﺳـﺘﻲ ﺩﺭ ﺳـﺎﻝ‪۲۰۱۲‬ﺩﺭﺗﻬﺮﺍﻥ ﺑﻬﺎﻧﻪﺍﻱ ﺷﺪ ﺑﺮﺍﻱ‬ ‫ﮔﻔﺖﮔـﻮ ﺑﺎ ﻧﻈﻴﺮ ﻣﻌﺮﻭﻑ‪،‬ﺭﺋﻴﺲ ﭘﮋﻭﻫﺶﻫﺎﻱ ﺗﺎﺭﻳﺦ‪ ،‬ﻫﻨﺮ ﻭ‬ ‫ﻓﺮﻫﻨﮓ ﺍﺳﻼﻣﻲ)ﺁﺭﺳﻴﻜﺎ(‬ ‫ﺁﻗﺎﻱ ﻧﻈﻴﺮ ﻣﻌﺮﻭﻑ ﺍﺑﺘﺪﺍ ﻣﺨﺘﺼﺮﻱ ﺩﺭ ﻣﻮﺭﺩ ﺳﻮﺍﺑﻖ ﻋﻠﻤﻲ‬ ‫ﻭ ﺍﺟﺮﺍﻳﻲ ﺧﻮﺩ ﺗﻮﺿﻴﺢ ﺩﻫﻴﺪ‪.‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٤‬‬

‫ﭘﺪﺭ ﻭ ﻣﺎﺩﺭ ﻣﻦ ﻓﻠﺴﻄﻴﻨﻲ ﻫﺴﺘﻨﺪ ﻭﻟﻲ ﻣﻦ ﺳﺎﻝ‪١٩٥٤‬ﺩﺭ‬ ‫ﺑﻊﺍﻟﺒﻜــﺮ ﻟﺒﻨﺎﻥ ﻣﺘﻮﻟﺪ ﺷــﺪﻡ ﭼــﻮﻥ ﺧﺎﻧــﻮﺍﺩﻩ ﺍﻡ ﺩﺭ ﺟﺮﻳﺎﻥ‬ ‫ﺑﻤﺒﺎﺭﺍﻥ ﺳــﺎﻝ ‪ ١٩٤٨‬ﺍﺯ ﻓﻠﺴﻄﻴﻦ ﺑﻪ ﻟﺒﻨﺎﻥ ﻣﻬﺎﺟﺮﺕ ﻛﺮﺩﻧﺪ‪.‬‬ ‫ﺩﺭ ﭼﻨﺪﻳﻦ ﻛﺸــﻮﺭ ﻛﺎﺭ ﻛــﺮﺩﻩﺍﻡ ﻭ ﺩﺭ ﺣــﺎﻝ ﺣﺎﺿﺮ ﻣﻘﻴﻢ ﻭ‬ ‫ﺩﺍﺭﺍﻱ ﺷﻨﺎﺳــﻨﺎﻣﻪ ﺗﺮﻛﻲ ﻫﺴــﺘﻢ‪) .‬ﺑﺎ ﺧﻨــﺪﻩ( ﺍﺯ ﺍﻳﻦ ﺭﻭ‪ ،‬ﺗﺎ‬ ‫ﺣﺪﻭﺩﻱ ﭼﻨﺪ ﻣﻠﻴﺘﻲ ﻫﺴﺘﻢ‪.‬‬ ‫ﺩﺭ ﺧﺼﻮﺹ ﺳﻮﺍﺑﻖ ﺍﺟﺮﺍﻳﻲ‪ ،‬ﺩﺭ ﻣﺮﻛﺰ ﭘﮋﻭﻫﺶﻫﺎﻱ ﺗﺎﺭﻳﺦ‪،‬‬ ‫ﻫﻨﺮ ﻭ ﻓﺮﻫﻨﮓ ﺍﺳﻼﻣﻲ)ﺁﺭﺳﻴﻜﺎ( ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺳﺎﺯﻣﺎﻥ ﻫﻤﻜﺎﺭﻱ‬ ‫ﺍﺳــﻼﻣﻲ ﻣﺸﻐﻮﻝ ﺑﻪ ﻛﺎﺭ ﻫﺴــﺘﻢ‪ ،‬ﺭﺋﻴﺲ ﺑﺮﻧﺎﻣﻪﻱ ﭘﻴﺸﺮﻓﺖ‬ ‫ﺭﺷﺪ ﺻﻨﺎﻳﻊ ﺩﺳــﺘﻲ ﺩﺭ ﺁﺭﺳﻴﻜﺎ ﻣﻲﺑﺎﺷﻢ ﻭ ‪ ٢٥‬ﺳﺎﻝ ﻛﻪ ﺩﺭ‬ ‫ﺍﻳﻦ ﻣﺮﻛﺰ ﻣﺸﻐﻮﻝ ﺑﻪ ﻛﺎﺭ ﻣﻲﺑﺎﺷﻢ‪.‬‬

‫ﻣﺨﺘﺼـﺮﻱ ﺩﺭ ﻣـﻮﺭﺩ ﻓﻌﺎﻟﻴﺖﻫـﺎﯼ ﺁﺭﺳـﻴﻜﺎ ﻭ ﻫﻤﭽﻨﻴـﻦ‬ ‫ﺍﻫﺪﺍﻑ ﺍﻳﻦ ﻣﺮﻛﺰ ﺗﻮﺿﻴﺢ ﺩﻫﻴﺪ؟‬

‫ﻣﺮﻛﺰ ﺁﺭﺳﻴﻜﺎ ﺍﻭﻟﻴﻦ ﻣﺆﺳﺴﻪ ﻓﺮﻫﻨﮕﻲ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﭼﺎﺭﭼﻮﺏ‬ ‫ﺳــﺎﺯﻣﺎﻥ ﻛﻨﻔﺮﺍﻧﺲ ﺍﺳﻼﻣﻲ ﺳــﺎﻝ ‪ ١٩٨٠‬ﻣﻴﻼﺩﻱ ﺗﺄﺳﻴﺲ‬ ‫ﺷﺪﻩ ﺍﺳــﺖ‪ .‬ﺭﺋﻴﺲ ﭘﻴﺸــﻴﻦ ﺍﻳﻦ ﻣﺮﻛﺰ‪ ،‬ﺩﻛﺘﺮ ﺍﺣﺴﺎﻥ ﺍﻭﻏﻠﻮ‬ ‫ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ‪ ،‬ﺩﺑﻴﺮﻛﻞ ﺳــﺎﺯﻣﺎﻥ ﻛﻨﻔﺮﺍﻧﺲ ﺍﺳﻼﻣﻲ‬ ‫ﻣﻲﺑﺎﺷــﺪ‪ .‬ﻣﻦ ﺍﺯ ﺳــﺎﻝ ‪ ٢٠٠٥‬ﻋﻬﺪﻩ ﺩﺍﺭ ﺍﻳﻦ ﺳــﻤﺖ ﺷﺪﻡ‪.‬‬ ‫ﺁﺭﺳﻴﮑﺎ ﺗﺎ ﺑﻪ ﺣﺎﻝ ﻧﺴﺨﻪﻫﺎ ﺯﻳﺎﺩﻱ ﺍﺯ ﻣﺠﻼﺕ ﻭ ﻛﺘﺎﺏﻫﺎﯼ‬ ‫ﻣﺘﻌــﺪﺩﯼ ﺩﺭﺑﺎﺭﻩ ﻫﻨﺮﻫﺎﻱ ﺍﺳــﻼﻣﻲ ﻭ ﺗﺎﺭﻳﺦ ﺗﻤﺪﻥ ﺍﺳــﻼﻡ‬ ‫ﻭ ﻫﻤﭽﻨﻴــﻦ ﻫﻤﺎﻳﺶﻫــﺎﻱ ﺯﻳــﺎﺩﻱ ﻣﺎﻧﻨــﺪ ﻫﻤﺎﻳﺶ ﺗﻤﺪﻥ‬ ‫ﺍﺳﻼﻣﻲ ﺩﺭ ﺟﻨﻮﺏ ﺷﺮﻗﻲ ﺁﺳــﻴﺎ )ﻓﺮﻫﻨﮓ ﻭ ﺗﻤﺪﻥ ﺍﺳﻼﻣﻲ‬ ‫ﻣﺎﻟﻴﺎﻳﻲ( ﺑﺮﮔﺰﺍﺭ ﻛﺮﺩﻩ ﺍﺳــﺖ‪ .‬ﻫﺪﻑ ﺍﻳﻦ ﻫﻤﺎﻳﺶﻫﺎ‪ ،‬ﺑﺎﺯﻧﮕﺮﻱ‬ ‫ﻭ ﺗﺪﻭﻳــﻦ ﺗﺎﺭﻳــﺦ ﺑــﺎ ﺑﻬﺮﻩ ﮔﻴﺮﯼ ﺍﺯ ﺩﺍﻧﺸــﻤﻨﺪﺍﻥ ﺍﺳــﻼﻣﻲ‬ ‫ﻣﯽﺑﺎﺷــﺪ‪ .‬ﺯﻳﺮﺍ ﺑﺴــﻴﺎﺭﯼ ﺍﺯ ﺩﺍﺩﻩﻫﺎﯼ ﺗﺎﺭﻳﺨــﻲ ﻛﻪ ﺩﺭ ﻣﻮﺭﺩ‬ ‫ﺳــﺮﺯﻣﻴﻦﻫﺎﯼ ﺍﺳــﻼﻣﯽ ﺩﺭ ﺩﺳــﺘﺮﺱ ﺍﺳــﺖ‪ ،‬ﺗﻮﺳﻂ ﻏﺮﺏ‬ ‫ﺑﻪ ﺭﺷــﺘﻪ ﺗﺤﺮﻳﺮﺩﺭﺁﻣﺪﻩ ﺍﺳــﺖ ﻭ ﺑﻨﺎﺑﺮﺍﻳﻦ ﻧﻴــﺎﺯ ﺑﻪ ﺑﺎﺯﻧﮕﺮﯼ‬ ‫ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﻫﻤﺎﻳﺶ ﺗﻤﺪﻥ ﺍﺳــﻼﻣﻲ ﺩﺭ ﺟﻨﻮﺏ ﺷــﺮﻗﻲ ﺁﺳﻴﺎ‪،‬‬ ‫ﻛﺎﺭﺷﻨﺎﺳــﺎﻥ ﻭ ﺍﺳــﺎﺗﻴﺪ ﺗﺎﺭﻳﺦ ﺍﺯ ﻓﻴﻠﭙﻴﻦ‪ ،‬ﭼﻴــﻦ‪ ،‬ﺍﻧﺪﻭﻧﺰﻱ‪،‬‬ ‫ﻣﺎﻟﺰﻱ ﻭ ﻛﺎﺭﺷﻨﺎﺳﺎﻥ ﻣﺴﻠﻤﺎﻥ ﺍﺯ ﺍﺳﺘﺮﺍﻟﻴﺎ ﺷﺮﻛﺖ ﺩﺍﺷﺘﻨﺪ‪ .‬ﺍﺯ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٥‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺍﻳﻦ ﺭﻭ‪ ،‬ﻳﻜﻲ ﺍﺯ ﺑﺮﺟﺴــﺘﻪﺗﺮﻳﻦ ﻫﻤﺎﻳﺶﻫﺎﯼ ﻋﻠﻤﯽ ﻣﺮﮐﺰ ﺑﻪ‬ ‫ﺷــﻤﺎﺭ ﻣﻲﺁﻳﺪ‪ .‬ﻫﻢ ﺯﻣﺎﻥ ﺑﺎ ﺍﻳﻦ ﻫﻤﺎﻳﺶ ﭼﻨﺪﻳﻦ ﺟﻠﺪ ﻛﺘﺎﺏ‬ ‫ﻧﻴﺰ ﺑﻪ ﭼﺎﭖ ﺭﺳﺎﻧﺪﻳﻢ‪.‬‬ ‫ﺩﺭ ﺧﺼــﻮﺹ ﺗﺎﺭﻳﺦ ﺗﻤﺪﻥ ﺍﺳــﻼﻣﻲ ﺩﺭ ﺑﺎﻟﻜﺎﻥ‪ ،‬ﺁﺳــﻴﺎﻱ‬ ‫ﻣﻴﺎﻧــﻪ‪ ،‬ﻏﺮﺏ ﺁﻓﺮﻳﻘﺎ ﻭ ﺷــﺮﻕ ﺁﻓﺮﻳﻘﺎ ﻭ ﺟﻨﻮﺏ ﺷــﺮﻕ ﺁﺳــﻴﺎ‬ ‫ﺳﻤﻴﻨﺎﺭﻫﺎﻱ ﺯﻳﺎﺩﻱ ﺑﺮﮔﺰﺍﺭ ﮐﺮﺩﻩ ﺍﻳﻢ ﻛﻪ ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﻣﻲﺗﻮﺍﻥ‬ ‫ﺑﻪ ﺳﻤﻴﻨﺎﺭﻱ ﺩﺭ ﻣﻮﺭﺩ ﺗﻤﺪﻥ ﺍﺳﻼﻣﻲ ﺩﺭﺣﻮﺯﻩ ﻣﺪﻳﺘﺮﺍﻧﻪ ﺍﺷﺎﺭﻩ‬ ‫ﻛﺮﺩ‪ .‬ﺩﺭ ﺧﺼﻮﺹ ﺗﻤﺪﻥ ﺍﺳــﻼﻣﻲ ﺩﺭ ﻗﻔﻘﺎﺯ ﻭ ﺷﻤﺎﻝ ﺁﻓﺮﻳﻘﺎ ﻭ‬ ‫ﻣﻐﺮﺏ ﻋﺮﺑﻲ ﭘﮋﻭﻫﺶﻫﺎ ﻭ ﻣﻄﺎﻟﻌﺎﺕ ﺯﻳﺎﺩﻱ ﺩﺭ ﻣﻮﺭﺩ ﻓﺮﻫﻨﮓ‬ ‫ﻛﺸــﻮﺭﻫﺎﻱ ﻋﻀﻮ ﺍﻳﻦ ﺣﻮﺯﻩ ﺍﻧﺠﺎﻡ ﺷــﺪﻩ ﺍﺳﺖ ﻭ ﻛﺘﺎﺏﻫﺎﻳﻲ‬ ‫ﻧﻴﺰ ﺩﺭ ﻣﻮﺭﺩ ﺍﺑﻌﺎﺩ ﻓﺮﻫﻨﮕﻲ ﻛﺸــﻮﺭﻫﺎﻱ ﺍﺳــﻼﻣﻲ ﻣﺨﺘﻠﻒ ﻭ‬ ‫ﻫﻤﭽﻨﻴــﻦ ﭘﮋﻭﻫﺶﻫﺎﻳﯽ ﺯﻳﺎﺩﻱ ﺩﺭ ﻣﻮﺭﺩ ﺧﻮﺷﻨﻮﻳﺴــﻲ ﺩﺭ‬ ‫ﮐﺸﻮﺭﻫﺎﯼ ﺍﺳﻼﻣﯽ ﺍﻧﺠﺎﻡ ﻭ ﻣﻨﺘﺸﺮ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﻫﻤﻴﻦ ﺭﺍﺳــﺘﺎ‪ ،‬ﻣﺴــﺎﺑﻘﺎﺕ ﺯﻳﺎﺩﻱ ﺩﺭ ﻣــﻮﺭﺩ ﻣﻌﻤﺎﺭﻱ‬ ‫ﺍﺳﻼﻣﻲ ﺑﺮﮔﺰﺍﺭ ﮐﺮﺩﻩﺍﻳﻢ‪ ،‬ﻧﻤﻮﻧﻪ ﺁﻥ‪ ،‬ﺑﺮﻧﺎﻣﻪﺍﻱ ﺑﻪ ﻧﺎﻡ ﻣﻮﺳﺘﺎﺭ‬ ‫ﺑﻪ ﻣﺪﺕ ‪ ١٠‬ﺳــﺎﻝ ﺑﻮﺩ ﮐﻪ ﺑﺮﺍﻱ ﺳﺎﺧﺘﻦ ﻣﻴﺮﺍﺙ ﺍﺳﻼﻣﻲ ﺩﺭ‬ ‫ﺑﻮﺳــﻨﻲ ﻃﺮﺡ ﺭﻳﺰﯼ ﺷﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﺮﻧﺎﻣﻪ‪ ،‬ﺍﺯ ﺩﺍﻧﺸﺠﻮﻳﺎﻥ ﻓﻮﻕ‬ ‫ﻟﻴﺴﺎﻧﺲ ﻭ ﺩﻛﺘﺮﻱ ﺩﻋﻮﺕ ﻛﺮﺩﻳﻢ ﻭ ﭘﺲ ﺍﺯ ﺑﺮﺭﺳﯽ ﻃﺮﺡﻫﺎﯼ‬ ‫ﺁﻧﻬﺎ‪ ،‬ﺑﺎﺯﺳﺎﺯﻱ ﻣﺴﺎﺟﺪ ﺯﻳﺎﺩﻱ ﺭﺍ ﺍﺯ ﻃﺮﻳﻖ ﻃﺮﺡﻫﺎﯼ ﻣﻨﺘﺨﺐ‬ ‫ﺑﻪ ﺍﻧﺠﺎﻡ ﺭﺳــﺎﻧﺪﻳﻢ‪ .‬ﺑﺎ ﻫﻤﻴﻦ ﺳــﻤﺖ ﻭ ﺳــﻮ‪ ،‬ﺑﺮﻧﺎﻣﻪ ﺩﻳﮕﺮﻱ‬ ‫ﺑﺎ ﻧﺎﻡ ﻗﺪﺱ ﺩﺭ ﺳــﺎﻝ ‪ ٢٠١٥‬ﺳــﺎﻣﺎﻧﺪﻫﯽ ﺧﻮﺍﻫﺪ ﺷﺪ ﻛﻪ ﺑﺎ‬ ‫ﺩﻋﻮﺕ ﺍﺯ ﺩﺍﻧﺸــﺠﻮﻳﺎﻥ ﻓﻮﻕﻟﻴﺴــﺎﻧﺲ ﻭ ﺩﻛﺘﺮﻱ ﻣﻬﻨﺪﺳــﻲ‬ ‫ﻣﻌﻤــﺎﺭﻱ ﺍﺯ ﺁﻣﺮﻳﻜﺎ‪ ،‬ﺍﻧﮕﻠﻴﺲ‪ ،‬ﺍﻳﺘﺎﻟﻴﺎ ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﺘﺨﺼﺼﺎﻥ‬ ‫ﺟﻬﺎﻥ ﺍﺳــﻼﻡ ﻭ ﺍﻳﺠﺎﺩ ﻛﺎﺭﮔﺎﻩﻫﺎﻳﻲ ﺩﺭ ﻗﺪﺱ ﺷﺮﻳﻒ‪ ،‬ﻧﺴﺒﺖ‬ ‫ﺑﻪ ﺑﺎﺯﺳــﺎﺯﯼ ﺑﻌﻀﻲ ﺍﺯ ﺑﻨﺎﻫﺎ ﺩﺭ ﺍﻳﻦ ﺳــﺮﺯﻣﻴﻦ ﻣﻘﺪﺱ ﺍﻗﺪﺍﻡ‬ ‫ﻣﯽﮐﻨﻴــﻢ‪ .‬ﻫﺰﻳﻨﻪ ﺍﻳــﻦ ﭘﺮﻭﮊﻩﻫﺎ ﻧﻴﺰ ﺑﺎ ﺣﻤﺎﻳــﺖ ﺛﺮﻭﺗﻤﻨﺪﺍﻥ‬ ‫ﺟﻬﺎﻥ ﺍﺳــﻼﻡ ﻭ ﺩﻧﻴﺎﻱ ﻋﺮﺏ ﺗﺎﻣﻴﻦ ﺧﻮﺍﻫﺪ ﺷﺪ‪ .‬ﺍﻳﻦ ﻃﺮﺡ ﺍﺯ‬ ‫ﻫﻢ ﺍﮐﻨﻮﻥ ﺁﻏﺎﺯ ﺷﺪﻩ ﻭ ﺳﺎﻝ ‪ ٢٠١٥‬ﺍﻧﺸﺎﺀﺍ‪ . . .‬ﻧﺘﻴﺠﻪ ﻣﯽﺩﻫﺪ‪.‬‬ ‫ﻫﻤﭽﻨﻴﻦ ﺑﺮﻧﺎﻣﻪﻫــﺎﻱ ﺯﻳﺎﺩﻱ ﺩﺭ ﻣــﻮﺭﺩ ﺑﺎﻟﻨﺪﮔﻲ ﺻﻨﺎﻳﻊ‬ ‫ﺩﺳــﺘﻲ ﺩﺭ ﺩﺳــﺖ ﺍﺟﺮﺍ ﺩﺍﺭﻳﻢ ﮐﻪ ﻫﺪﻑ ﺁﻥ ﮔﺮﺩﻫﻢ ﺁﻭﺭﺩﻥ‬ ‫ﻣﺘﺨﺼﺼﺎﻥ ﺣﻮﺯﻩ ﺻﻨﺎﻳﻊ ﺩﺳﺘﻲ ﺟﻬﺎﻥ ﺍﺳﻼﻡ ﺟﻬﺖ ﻣﺒﺎﺩﻟﻪ‬ ‫ﺗﺠﺮﺑﻴــﺎﺕ ﺻﻨﻌﺘﮕﺮﺍﻥ ﻫﻨﺮﻫﺎﯼ ﺩﺳــﺘﻲ ﻣﻲﺑﺎﺷــﺪ‪ .‬ﭼﺮﺍ ﮐﻪ‬ ‫ﺍﻋﺘﻘﺎﺩ ﺩﺍﺭﻳﻢ‪ ،‬ﺑﺮﮔﺰﺍﺭﻱ ﻧﻤﺎﻳﺸﮕﺎﻩﻫﺎﻱ ﻣﺸﺘﺮﻙ ﻭ ﻛﺎﺭﮔﺎﻩﻫﺎﻱ‬ ‫ﺁﻣﻮﺯﺷــﻲ ﺻﻨﺎﻳﻊ ﺩﺳﺘﻲ ﺍﺳﻼﻡ ﻧﻴﺎﺯ ﺑﻪ ﺳﺎﻣﺎﻧﺪﻫﯽ ﺩﺍﺭﺩ‪ .‬ﺯﻳﺮﺍ‬ ‫ﮔﺮﺩﺷــﮕﺮﺍﻧﻲ ﮐﻪ ﺑﻪ ﺟﻬﺎﻥ ﺍﺳــﻼﻡ ﻣﻲﺁﻳﻨﺪ‪ ،‬ﺗﻤﺎﻳﻞ ﺑﻪ ﺧﺮﻳﺪ‬ ‫ﺻﻨﺎﻳﻊ ﺩﺳﺘﻲ ﺧﻮﺏ ﻭ ﺍﺻﻴﻞ ﺭﺍ ﺩﺍﺭﻧﺪ ﻭﻟﻲ ﺩﺭ ﺷﺮﺍﻳﻂ ﮐﻨﻮﻧﯽ‬ ‫ﺩﺭ ﺑﺎﺯﺍﺭﻫــﺎﻱ ﻣﻌﻤﻮﻟﻲ ﺑﺮﺧﻲ ﺍﺯ ﻛﺸــﻮﺭﻫﺎﻱ ﺍﺳــﻼﻣﻲ‪ ،‬ﺁﻧﻬﺎ‬ ‫ﺻﻨﺎﻳﻊ ﺩﺳﺘﻲ ﺭﺍ ﺧﺮﻳﺪﺍﺭﻱ ﻣﻲﻛﻨﻨﺪ ﻭ ﺑﻌﺪ ﻣﺘﻮﺟﻪ ﻣﻲﺷﻮﻧﺪ‬ ‫ﻛــﻪ ﺍﻳﻦ ﺗﻮﻟﻴﺪﺍﺕ ﺍﺻﺎﻟﺖ ﻧــﺪﺍﺭﺩ ﮐﻪ ﺍﻳﻦ ﺍﻣﺮ ﺗﺎﺛﻴﺮ ﻣﺨﺮﺑﯽ ﺑﺮ‬

‫ﺍﻋﺘﺒﺎﺭ ﻣﻠﺖﻫﺎﯼ ﺍﺳﻼﻣﯽ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‪.‬‬ ‫ﺍﻭﻟﻴــﻦ ﻫﻤﺎﻳﺶ ﻫﻨﺮﻱ ﻭ ﻓﺮﻫﻨﮕﻲ ﺩﺭ ﭼﺎﺭﭼﻮﺏ ﺁﺭﺳــﻴﮑﺎ‪،‬‬ ‫ﺳــﺎﻝ ‪ ١٩٩١‬ﺩﺭ ﻣﻐــﺮﺏ ﻋﺮﺑﻲ ﺩﺭ ﻣﺮﺍﻛﺶ ﺑﺮﮔﺰﺍﺭ ﺷــﺪ‪ .‬ﺩﺭ‬ ‫ﻫﻤﻴﻦ ﭼﺎﺭﭼﻮﺏ ﺳﺎﻝ ‪ ١٩٩٤‬ﺍﻭﻟﻴﻦ ﺟﺸﻨﻮﺍﺭﻩ ﺻﻨﺎﻳﻊ ﺩﺳﺘﻲ‬ ‫ﺩﺭ ﺍﺳﻼﻡ ﺁﺑﺎﺩ ﭘﺎﻛﺴــﺘﺎﻥ ﻛﻪ ‪ ٢٠٠٠‬ﻧﻔﺮ ﺍﺯ ﺗﻮﻟﻴﺪﻛﻨﻨﺪﻩﻫﺎﻱ‬ ‫ﺻﻨﺎﻳﻊ ﺩﺳــﺘﻲ ﺟﻬﺎﻥ ﺍﺳﻼﻡ ﺩﺭ ﺁﻥ ﺷــﺮﻛﺖ ﻛﺮﺩﻧﺪ‪ ،‬ﺑﺮﮔﺰﺍﺭ‬ ‫ﺷﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺟﺸــﻨﻮﺍﺭﻩ ﮐﻪ ﭘﺲ ﺍﺯ ﻓﺮﻭﭘﺎﺷﻲ ﺷﻮﺭﻭﻱ ﺑﺮﮔﺰﺍﺭ‬ ‫ﻣﻲﺷــﺪ‪ ،‬ﻣﺎ ﺗﻮﺍﻧﺴــﺘﻴﻢ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺻﻨﺎﻳﻊ ﺩﺳــﺘﻲ ﺁﺳﻴﺎﻳﻲ‬ ‫ﻣﺮﻛﺰﻱ‪ ،‬ﺍﺯﺑﻜﺴﺘﺎﻥ‪ ،‬ﻗﺰﺍﻗﺴــﺘﺎﻥ ﺑﻪ ﻫﻤﺮﺍﻩ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺗﺮﻛﻴﻪ‪،‬‬ ‫ﺍﻳــﺮﺍﻥ‪ ،‬ﻓﻠﺴــﻄﻴﻦ‪ ،‬ﺳــﻮﺭﻳﻪ‪ ،‬ﻣﻐﺮﺏ ﻭ ﻛﻞ ﺟﻬﺎﻥ ﺍﺳــﻼﻡ ﺩﺭ‬ ‫ﺍﺳــﻼﻡﺁﺑﺎﺩ ﮔﺮﺩﻫﻢ ﺁﻭﺭﻳﻢ ﮐﻪ ‪ ٤/٠٠٠/٠٠٠‬ﻧﻔﺮ ﺑﺎﺯﺩﻳﺪﻛﻨﻨﺪﻩ‬ ‫ﺩﺍﺷﺖ ﻭ ﺑﺎﺯﺗﺎﺏ ﺭﺳﺎﻧﻪﺍﻱ ﻗﺎﺑﻞ ﺗﻮﺟﻬﯽ ﺩﺍﺷﺖ‪ ،‬ﺑﻪ ﻃﻮﺭﯼ ﮐﻪ‬ ‫ﺣﺘﯽ ﺑﻲﺑﻲ ﺳﻲ‪ ،‬ﺧﺒﺮﮔﺰﺍﺭﯼﻫﺎﯼ ﺭﺳﻤﯽ ﻫﻠﻨﺪ‪ ،‬ﭼﻴﻦ ﻭ ﮊﺍﭘﻦ‬ ‫ﻧﻴﺰ ﺍﻳﻦ ﻧﻤﺎﻳﺸﮕﺎﻩ ﺭﺍ ﭘﻮﺷﺶ ﺧﺒﺮﯼ ﺩﺍﺩﻧﺪ‪.‬‬ ‫ﺩﺭ ﺟﻠﺴﻪ ﺍﻓﺘﺘﺎﺣﻴﻪ ﺍﻳﻦ ﻫﻤﺎﻳﺶ‪ ،‬ﺭﺋﻴﺲ ﺳﺎﺯﻣﺎﻥ ﺑﻴﻦﺍﻟﻤﻠﻲ‬ ‫ﺻﻨﺎﻳﻊ ﺩﺳﺘﻲ ﻛﻪ ﻏﻴﺮﻣﺴــﻠﻤﺎﻧﯽ ﺍﺯ ﺳﺮﻱﻻﻧﻜﺎ ﺑﻪ ﻧﺎﻡ »ﺳﻴﻮﺍ‬ ‫ﺁﻭﺭﺳــﻜﻲ« ﺑﻮﺩ‪ ،‬ﮔﻔﺖ‪ :‬ﻭﻗﺘﻲ ﺍﺯ ﻫﻨﺮ ﻭ ﺻﻨﺎﻳﻊ ﺩﺳﺘﻲ ﺟﻬﺎﻥ‬ ‫ﺍﺳﻼﻡ ﺻﺤﺒﺖ ﻣﻲﻛﻨﻴﻢ‪ ،‬ﺑﺎﻳﺪ ﺑﺪﺍﻧﻴﻢ‪ ،‬ﺟﻬﺎﻥ ﺍﺳﻼﻡ ﻗﻄﺐ ﺍﻭﻝ‬ ‫ﻫﻨﺮﯼ ﺟﻬﺎﻥ ﺍﺳﺖ ﺩﺭ ﺣﺎﻟﯽ ﮐﻪ ﺟﻬﺎﻥ ﻏﺮﺏ ﺑﻪ ﻋﻨﻮﺍﻥ ﻗﻄﺐ‬ ‫ﺳﻮﻡ ﺩﺭﻧﻈﺮ ﮔﺮﻓﺘﻪ ﻣﯽﺷــﻮﺩ‪ .‬ﺯﻳﺮﺍ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺻﻨﺎﻳﻊ ﺩﺳﺘﻲ‬ ‫ﻏﺮﺑﯽ ﻧﺘﻮﺍﻧﺴــﺘﻪﺍﻧﺪ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺳــﻄﺢ ﺟﻬﺎﻥ ﺍﺳﻼﻡ ﺍﺯ ﻟﺤﺎﻅ‬ ‫ﻧﻮﺁﻭﺭﻱ ﺩﺭ ﺻﻨﺎﻳﻊ ﺩﺳــﺘﻲ ﺑﺮﺳــﺎﻧﻨﺪ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺭﻭ‪ ،‬ﻛﺸﻮﺭﻫﺎﻱ‬ ‫ﻣﺴــﻠﻤﺎﻥ ﺑﺎﻳــﺪ ﺑﻪ ﺍﻳﻦ ﻣﻮﺿــﻮﻉ ﺍﻫﻤﻴﺖ ﺑﻴﺸــﺘﺮﻱ ﺑﺪﻫﻴﻢ‪.‬‬ ‫ﺍﺳﭙﺎﻧﻴﺎ ﺳــﺎﻻﻧﻪ ‪ ٥٥/٠٠٠/٠٠٠‬ﺗﻮﺭﻳﺴــﺖ ﺩﺍﺭﺩ‪ ٪٧٠،‬ﺍﺯ ﺍﻳﻦ‬ ‫ﮔﺮﺩﺷــﮕﺮﻫﺎ ﺑﻪ ﺁﻧﺪﻟﻮﺱ ﻣﻲﺭﻭﻧﺪ‪ .‬ﺣﺎﻝ ﺑﺎﻳﺪ ﭘﺮﺳﻴﺪ ﺩﺭ ﺁﻧﺠﺎ‬ ‫ﭼﻪ ﺟﺎﺫﺑﻪ ﮔﺮﺩﺷــﮕﺮﯼ ﻭﺟﻮﺩ ﺩﺍﺭﺩ؟ ﺩﺭ ﺁﻧﺪﻟﻮﺱ ﻛﺎﺥ ﺣﻤﺮﺍ‪،‬‬ ‫ﻣﺴــﺎﺟﺪ‪ ،‬ﻣﻴﺮﺍﺙ ﺍﺳﻼﻣﻲ‪ ،‬ﺗﺎﺑﻠﻮﻫﺎﻱ ﻭ ﺑﻪ ﻃﻮﺭ ﮐﻠﯽ ﻣﻌﻤﺎﺭﻱ‬ ‫ﺍﺻﻴﻞ ﺍﺳﻼﻣﯽ ﺑﻪ ﭼﺸﻢ ﻣﯽﺧﻮﺭﺩ‪.‬‬ ‫ﺑﻪ ﻃﻮﺭ ﻣﺘﻮﺳــﻂ ﻫﺮ ﮔﺮﺩﺷــﮕﺮ ﺑﻴﻦ‪١٠٠٠٠ ،١٠٠٠‬ﺩﻻﺭ‬ ‫ﺧــﺮﺝ ﻣﻲﻛﻨــﺪ‪ .‬ﺑﺎ ﺍﺣﺘﺴــﺎﺏ ﺁﻧﮑــﻪ ﺣﺪﺍﻗﻞ ﻫﺮ ﮔﺮﺩﺷــﮕﺮ‬ ‫‪ ١٠٠٠‬ﺩﻻﺭ ﺧــﺮﺝ ﻣﻲﻛﻨــﺪ‪ ،‬ﺳــﺎﻻﻧﻪ ﺍﻳــﻦ ﮔﺮﺩﺷــﮕﺮﻫﺎ‬ ‫‪ ٥٥/٠٠٠/٠٠٠/٠٠٠‬ﺩﻻﺭ ﺑﻪ ﺩﺭﺁﻣﺪ ﺍﺳﭙﺎﻧﻴﺎ ﺍﺿﺎﻓﻪ ﻣﻲﻛﻨﻨﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺷــﺮﺍﻳﻂ‪ ،‬ﻏﺮﺏ ﻣﻲﺩﺍﻧﻨﺪ ﺍﺯ ﻣﻴﺮﺍﺙ ﺍﺳﻼﻣﻲ ﺑﻪ ﭼﻪ‬ ‫ﻃﺮﻳﻘــﻲ ﺑﺮﻩ ﺑﺮﺩ ﻭﻟﻲ ﻣــﺎ ﻧﻤﻲﺗﻮﺍﻧﻴﻢ ﺍﺯ ﺍﻳــﻦ ﺛﺮﻭﺕ ﺑﺎﺍﺭﺯﺵ‬ ‫ﺍﺳــﺘﻔﺎﺩﻩ ﻛﻨﻴﻢ ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺗﻮﺟﻪ ﻣﺎ ﺩﺭ ﺁﺭﺳــﻴﻜﺎ ﺑﻪ ﺍﻳﻦ‬ ‫ﻣﻮﺿﻮﻉ ﺟﻠﺐ ﺷﺪﻩ ﺍﺳــﺖ‪ .‬ﻧﻤﻮﻧﻪ ﺍﻗﺪﺍﻡ ﻣﻮﻓﻖ ﺑﻬﺮﻩ ﮔﻴﺮﯼ ﺍﺯ‬ ‫ﻫﻨﺮ ﺩﺳــﺘﯽ ﺳﺎﻝ ‪ ١٩٩٩‬ﺍﺳﺖ ﺯﻣﺎﻧﯽ ﮐﻪ ﻓﺮﺵ ﺍﻳﺮﺍﻥ )ﻓﺮﺵ‬ ‫ﺩﺳﺘﺒﺎﻑ( ‪١/٠٠٠/٠٠٠/٠٠٠‬ﺩﻻﺭ ﺻﺎﺩﺭﺍﺕ ﺩﺍﺷﺖ‪.‬‬ ‫ﻣﺎ ﺩﺭ ﺁﺭﺳﻴﻜﺎ ﺑﻪ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺗﻮﺟﻪ ﻣﻲﻛﻨﻴﻢ ﻛﻪ ﻣﻲﺗﻮﺍﻧﻴﻢ‬

‫ﺍﺯ ﻛﺸــﻮﺭﻫﺎﻱ ﺧﺎﺭﺟﻲ ﮔﺮﺩﺷﮕﺮ ﺟﻤﻊ ﻛﻨﻴﻢ ﻭ ﺍﺯ ﺍﻳﻦ ﻃﺮﻳﻖ‬ ‫ﻣﻲﺗﻮﺍﻧﻴــﻢ ﻓﺮﻫﻨﮓ ﺧــﻮﺩ ﺭﺍ ﺑــﻪ ﺩﻳﮕﺮﺍﻥ ﻣﻌﺮﻓــﻲ ﻛﻨﻴﻢ ﻭ‬ ‫ﺻﺎﺩﺭﺍﺕ ﻓﻌﺎﻝ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ ﻭ ﻓﺮﺻﺖ ﻛﺎﺭ ﺑﺮﺍﻱ ﺗﻌﺪﺍﺩ ﺯﻳﺎﺩﻱ‬ ‫ﺟﻮﺍﻧﺎﻥ ﻓﺮﺍﻫﻢ ﺧﻮﺍﻫﺪ ﺷﺪ‪.‬‬ ‫ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﻣﺎ ﻧﺸﺴﺖﻫﺎﻱ ﺑﺴﻴﺎﺭﯼ ﺩﺭ ﻧﻘﺎﻁ ﻣﺨﺘﻠﻒ‬ ‫ﺟﻬﺎﻥ ﺍﺳﻼﻡ ﺑﺮﮔﺰﺍﺭ ﻛﺮﺩﻳﻢ ﻛﻪ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪ :‬ﻫﻤﺎﻳﺶ ﻣﻌﻤﺎﺭﻱ‬ ‫‪ ١٩٩٥‬ﺩﺭ ﻗﺎﻫــﺮﻩ‪ ،‬ﻫﻤﺎﻳﺶ ﻧﮕﺎﺭﮔﺮﻱ ‪ ١٩٩٧‬ﺩﺭ ﺩﻣﺸــﻖ ﮐﻪ‬ ‫ﺑﺮﺗﺮﻳــﻦ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺭﺍ ﺩﺭ ﺳــﻮﺭﻳﻪ ﮔﺮﺩﻫﻢ ﺁﻣﺪﻧﺪ ﻳﺎ ﻫﻤﺎﻳﺶ‬ ‫ﮔﻠﻴــﻢ ﻭ ﻓــﺮﺵ ‪ ١٩٩٩‬ﺩﺭ ﺗﻮﻧــﺲ ﺍﺯ ﺟﻤﻠــﻪ ﺁﻥ ﺍﻗﺪﺍﻣــﺎﺕ‬ ‫ﻣﯽﺑﺎﺷــﺪ‪ .‬ﺩﺭ ﭘﺎﻳﺎﻥ ﻫﺮ ﻫﻤﺎﻳﺶ ﻧﻴــﺰ ‪ ٢‬ﺟﻠﺪ ﻛﺘﺎﺏ ﺩﺭ ﻣﻮﺭﺩ‬ ‫ﻫﻤﺎﻳﺶ ﺑﻪ ﭼﺎﭖ ﻣﻲﺭﺳﺎﻧﻴﻢ ﻛﻪ ﻳﻚ ﻛﺘﺎﺏ ﺩﺭ ﻣﻮﺭﺩ ﺍﺻﻔﻬﺎﻥ‬ ‫ﺑﻪ ﭼﺎﭖ ﺭﺳﻴﺪﻩ ﺍﺳﺖ ﮐﻪ ﻳﺎﺩﮔﺎﺭﯼ ﺍﺯ ﻫﻤﺎﻳﺶ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﻫﻨﺮ‬ ‫ﻭ ﻣﻴﺮﺍﺙ ﺍﺳــﻼﻣﻲ ﻭ ﺻﻨﺎﻳﻊ ﺩﺳــﺘﻲ ﺩﺭ ﺍﺻﻔﻬﺎﻥ ﺳﺎﻝ‪٢٠٠٢‬‬ ‫ﺍﺳــﺖ‪) .‬ﺩﺭ ﺍﻳﻦ ﮔﺮﺩﻫﻤﺎﻳﯽ‪ ،‬ﻫﻴﺄﺕﻫﺎﻱ ﺍﺯ ‪ ٧٣‬ﻛﺸﻮﺭ ﺷﺮﻛﺖ‬ ‫ﻛﺮﺩﻧﺪ(‬ ‫ﺩﺭ ﺳــﺎﻝﻫﺎﻱ ‪ ٢٠٠٢‬ﻭ ‪ ٢٠٠٦‬ﻫﻤﺎﻳﺶﻫﺎﻱ ﺗﺨﺼﺼﻲ ﺩﺭ‬ ‫ﻣﻮﺭﺩ ﮔﺮﺩﺷﮕﺮ ﻭ ﺻﻨﺎﻳﻊ ﺩﺳﺘﻲ ﺩﺭ ﻋﺮﺑﺴﺘﺎﻥ )ﺭﻳﺎﺽ( ﺑﺮﮔﺰﺍﺭ‬ ‫ﮔﺮﺩﻳﺪ ﻛــﻪ ﻫﺪﺍﻑ ﺁﻥ ﺍﻳﺠــﺎﺩ ﺩﻫﻜﺪﻩﻫﺎﻳﻲ ﺑــﺮﺍﻱ ﻫﻨﺮﻫﺎﻱ‬ ‫ﺻﻨﺎﻳﻊ ﺩﺳــﺘﻲ ﺩﺭ ﺟﻬﺎﻥ ﺍﺳــﻼﻡ ﺑﻮﺩ‪ .‬ﺍﻳﺪﻩﺍﯼ ﮐﻪ ﺍﺯ ﻣﻴﺪﺍﻥ‬ ‫ﻧﻘﺶ ﺟﻬﺎﻥ ﺩﺭ ﺍﺻﻔﻬﺎﻥ ﺍﻟﻬﺎﻡ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺑﻮﺩ‪.‬‬ ‫ﺑﺎ ﻫﻤﻴﻦ ﺳﻤﺖ ﻭ ﺳﻮ‪ ،‬ﺩﺭ ﺳﺎﻝ ‪ ٢٠١٠‬ﻧﻤﺎﻳﺸﮕﺎﻩ ﻫﻨﺮﻫﺎﻱ‬ ‫ﺩﺳــﺘﻲ ﺩﺭ ﺩﻭﺣﻪ ﻗﻄﺮ ﺑﺮﮔﺰﺍﺭ ﮔﺮﺩﻳﺪ‪ .‬ﺳــﺎﻝ ﺑﻌﺪ ﺟﺸــﻨﻮﺍﺭﻩ‬ ‫ﻫﻨﺮﻫﺎﻱ ﺩﺳــﺘﻲ ﺑﺎ ﺷــﺮﻛﺖ ﻫﻨﺮﻣﻨﺪﺍﻥ‪٤٠‬ﻛﺸﻮﺭ ﺩﺭ ‪٢٠١١‬‬ ‫ﺩﺭ ﻣﺴــﻘﻂ ﻋﻤﺎﻥ ﺑﺮﮔﺰﺍﺭ ﮔﺮﺩﻳﺪ ﻛﻪ ﻳﻚ ﻣﺎﻩ ﺩﺍﻳﺮ ﺑﻮﺩ ﻭ ﻳﻚ‬ ‫ﻣﻴﻠﻴﻮﻥ ﻧﻔﺮ ﺑﺎﺯﺩﻳﺪ ﻛﻨﻨﺪﻩ ﺩﺍﺷﺖ‪.‬‬ ‫ﺩﺭ ﺳــﺎﻝ ‪ ٢٠١٢‬ﻧﻤﺎﻳﺸــﮕﺎﻫﻲ ﺑﺎ ﻋﻨﻮﺍﻥ ﻫﻨــﺮ ﻭ ﻧﻮﺁﻭﺭﻱ‬ ‫ﺻﻨﺎﻳﻊ ﺩﺳــﺘﻲ ﺩﺭ ﺗﻬﺮﺍﻥ ﺑﺮﮔﺰﺍﺭ ﺧﻮﺍﻫﺪ ﺷــﺪ‪ .‬ﺍﻟﺒﺘﻪ ﺟﺎ ﺩﺍﺭﺩ‬ ‫ﺍﺯ ﻧﻤﺎﻳﺸــﮕﺎﻩ ﺑﺴــﻴﺎﺭ ﺟﺬﺍﺑﻲ ﻛﻪ ﺳــﺎﻝ ‪٢٠٠٢‬ﺩﺭ ﺍﺻﻔﻬﺎﻥ ﺑﺎ‬ ‫ﻫﻤــﻜﺎﺭﻱ ﺳــﺎﺯﻣﺎﻥ ﻓﺮﻫﻨــﮓ ﻭ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺍﺳــﻼﻣﻲ ﺑﺮﮔﺰﺍﺭ‬ ‫ﮔﺮﺩﻳﺪ‪ ،‬ﺗﺸﮑﺮ ﮐﻨﻢ‪.‬‬ ‫ﭼﻪ ﻛﺸـﻮﺭﻫﺎﻳﻲ ﺑﺮﺍﯼ ﺍﻳﺠﺎﺩ ﺩﻫﻜﺪﻩ ﺻﻨﺎﻳﻊ ﺩﺳﺘﻲ ﺍﻗﺪﺍﻡ‬ ‫ﻛﺮﺩﻧﺪ؟‬ ‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٦‬‬

‫ﺁﺭﺳﻴﻜﺎ ﺳــﺎﺯﻣﺎﻥ ﺩﻭﻟﺘﻲ ﻧﻴﺴﺖ ﻭ ﺑﻴﺸﺘﺮ ﻣﻲﺗﻮﺍﻧﺪ ﺗﻮﺻﻴﻪ‬ ‫ﻛﻨــﺪ‪ .‬ﻭﻟﻲ ﺍﻳــﻦ ﺍﺑﺘﻜﺎﺭ ﻣــﻮﺭﺩ ﺍﺳــﺘﻘﺒﺎﻝ ﺑﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﭼﺮﺍ‬ ‫ﻛــﻪ ﻣﺰﻳﺖﻫﺎﻱ ﺯﻳﺎﺩﻱ ﺑــﺮ ﺍﻳﻦ ﺍﺑﺘﻜﺎﺭ ﻭﺟــﻮﺩ ﺩﺍﺭﺩ ﺍﺯ ﺟﻤﻠﻪ‬ ‫ﺻﺮﻓﻪﺟﻮﻳﻲ ﺩﺭ ﻭﻗﺖ ﮔﺮﺩﺷﮕﺮ‪ ،‬ﺗﻬﻴﻪ ﻣﺤﺼﻮﻻﺕ ﺍﺻﻞ‪ ،‬ﺗﻌﺎﻣﻞ‬ ‫ﻧﺰﺩﻳﮏ ﮔﺮﺩﺷﮕﺮ ﺑﺎ ﻫﻨﺮﻣﻨﺪﺍﻥ‪.‬‬ ‫ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﺭﻗﺎﺑﺖ ﺑﺴــﻴﺎﺭ ﺧﻮﺑﻲ ﺑﻴﻦ ﻛﺸﻮﺭﻫﺎ ﺩﺭ ﺍﻳﻦ‬

‫ﺯﻣﻴﻨﻪ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﻋﺮﺑﺴﺘﺎﻥ ﺍﺯ ﺟﻤﻠﻪ ﺍﻭﻟﻴﻦ ﮐﺸﻮﺭﻫﺎﻳﯽ ﺍﺳﺖ‬ ‫ﮐﻪ ﺷــﺮﻭﻉ ﺑﻪ ﺍﺟﺮﺍﻱ ﻣﻘﺪﻣﺎﺕ ﻃﺮﺡ ﺩﻫﻜﺪﻩ ﺻﻨﺎﻳﻊ ﺩﺳــﺘﻲ‬ ‫ﮐﺮﺩﻩ ﺍﺳﺖ ﻭ ﺩﻫﻜﺪﻩﻫﺎﻳﻲ ﺑﺮﺍﻱ ﺣﺠﺎﺝ ﻭ ﺯﺍﺋﺮﺍﻥ ﺧﺎﻧﺔ ﺧﺪﺍ ﺩﺭ‬ ‫ﻣﻜﻪ ﺍﻳﺠﺎﺩ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﺩﺭ ﻣﺴﻘﻂ ﻧﻴﺰ ﭘﻴﺸﺮﻓﺖﻫﺎﻳﯽ ﻭﺟﻮﺩ‬ ‫ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺳﻨﮕﺎﻝ ﻭ ﺍﻧﺪﻭﻧﺰﻱ ﻧﻴﺰ ﺍﻳﻦ ﺩﻫﮑﺪﻩﻫﺎ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪.‬‬ ‫ﺑﻪ ﻧﻈﺮ ﺷـﻤﺎ ﺁﺭﺳﻴﻜﺎ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺍﻳﻦ ﺭﻭﺵﻫﺎ ﺗﺎ ﭼﻪ ﺣﺪ‬ ‫ﻣﻲﺗﻮﺍﻧﺪ ﺩﺭ ﻫﻤﮕﺮﺍﻳﻲ ﻛﺸﻮﺭﻫﺎﻱ ﺍﺳﻼﻣﻲ ﻣﺆﺛﺮ ﺑﺎﺷﺪ؟‬

‫ﻫﺪﻑ ﺍﺻﻠﻲ ﺍﺯ ﺑﺮﮔﺰﺍﺭﻱ ﺍﻳﻦ ﻫﻤﺎﻳﺶﻫﺎ ﻭ ﺍﻳﻦ ﺟﺸﻨﻮﺍﺭﻩﻫﺎ‬ ‫ﺁﻥ ﺍﺳــﺖ ﻛﻪ ﺑﺘﻮﺍﻧﻴﻢ ﻓﺮﺻﺘﻲ ﺭﺍ ﻓﺮﺍﻫﻢ ﻛﻨﻴﻢ ﺗﺎ ﻛﺎﺭﺷﻨﺎﺳﺎﻥ‬ ‫ﻭ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺟﻬﺎﻥ ﺍﺳــﻼﻡ ﺑﺎ ﻫﻢ ﺗﻌﺎﻣﻞ ﺩﺍﺷــﺘﻪ ﺑﺎﺷﻨﺪ‪ .‬ﺩﺭ‬ ‫ﺍﻳــﻦ ﻧﻤﺎﻳﺸــﮕﺎﻩﻫﺎ‪ ،‬ﻣﺎ ﺷــﺎﻫﺪ ﺍﺭﺗﺒﺎﻁ ﻧﺰﺩﻳﻚ ﻛﺎﺭﺷﻨﺎﺳــﺎﻥ‬ ‫ﻣﺨﺘﻠﻒ ﺍﺳــﻼﻣﻲ ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﻫﺴــﺘﻴﻢ‪ .‬ﻭﻗﺘﻲ ﻣﺎ ﻛﺘﺎﺏﻫﺎﻳﯽ‬ ‫ﭼﺎﭖ ﻣﻲﻛﻨﻴﻢ ﻭ ﻋﻨﻮﺍﻥ ﺟﻬﺎﻥ ﺍﺳــﻼﻣﻲ ﺑﺮ ﺭﻭﻱ ﺁﻥ ﻧﻮﺷــﺘﻪ‬ ‫ﻣﻲﺷــﻮﺩ‪ ،‬ﺣﺎﻣﻞ ﺍﻳﻦ ﭘﻴﺎﻡ ﺍﺳــﺖ ﮐﻪ ﻣﺎ ﺑﻪ ﻳﻚ ﺟﻬﺎﻥ ﻭﺍﺣﺪ‬ ‫ﺍﺳــﻼﻣﯽ ﺗﻌﻠﻖ ﺩﺍﺭﻳﻢ‪ .‬ﻫﺮ ﻣﺨﺎﻃﺒﯽ ﻛﻪ ﺍﻳﻦ ﻛﺘﺎﺏ ﺭﺍ ﺑﺨﻮﺍﻧﺪ؛‬ ‫ﺑﺎ ﺻﻨﺎﻳﻊ ﺩﺳﺘﻲ ﺍﻧﺪﻭﻧﺰﻱ‪ ،‬ﻣﺎﻟﺰﻱ‪ ،‬ﺍﻳﺮﺍﻥ‪ ،‬ﺗﺮﻛﻴﻪ‪ ،‬ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‪،‬‬ ‫ﻣﺼﺮ ﻭﺑﻪ ﻃﻮﺭ ﻛﻠﻲ ﺑﺎ ﺟﻬﺎﻥ ﺍﺳــﻼﻡ ﺁﺷــﻨﺎ ﻣﯽﺷــﻮﺩ‪ .‬ﺑﺪﻳﻦ‬ ‫ﺗﺮﺗﻴﺐ ﺍﺣﺴﺎﺱ ﺑﺎﺯﺩﻳﺪ ﺍﺯ ﻛﻞ ﺟﻬﺎﻥ ﺍﺳﻼﻡ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‪.‬‬ ‫ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻣﻮﺍﺝ ﺑﻴﺪﺍﺭﻱ ﺍﺳـﻼﻣﻲ ﺩﺭ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﻭ ﺷﻤﺎﻝ‬ ‫ﺁﻓﺮﻳﻘﺎ‪ ،‬ﺑﺮﻧﺎﻣﻪﻫﺎﻱ ﺁﻳﻨﺪﻩ ﺷﻤﺎ ﺩﺭ ﺁﺭﺳﻴﮑﺎ ﭼﻴﺴﺖ؟‬

‫ﺳﺎﺯﻣﺎﻥ ﻫﻤﻜﺎﺭﻱ ﺍﺳﻼﻣﻲ ﺑﻪ ﻋﻨﻮﺍﻥ ﻧﻬﺎﺩ ﺫﻳﺮﺑﻂ ﺩﺭ ﺭﺻﺪ‬ ‫ﺗﺤﻮﻻﺕ ﻛﺸﻮﺭﻫﺎﻱ ﺍﺳــﻼﻣﻲ ﺻﻼﺣﻴﺖ ﭘﺎﺳﺦ ﮔﻮﻳﻲ ﺑﻪ ﺑﻌﺪ‬ ‫ﺳﻴﺎﺳــﻲ ﺗﺤﻮﻻﺕ ﺭﺍ ﺩﺍﺭﺩ ﻭﻟﻲ ﺩﺭ ﺑﻌﺪ ﻓﺮﻫﻨﮕﻲ ﻣﺎ ﺍﺯ ﺳﺎﻝﻫﺎ‬ ‫ﭘﻴﺶ ﺷــﺎﻫﺪ ﺍﻳﻦ ﺑﻴﺪﺍﺭﻱ ﺑﻮﺩﻩ ﺍﻳﻢ‪ .‬ﺯﻳﺮﺍ ﻣﺎ ﺍﺯ ﺳــﺎﻝ ‪١٩٩٨‬‬ ‫ﺗﻼﺵ ﺑﺴــﻴﺎﺭﯼ ﺑﺮﺍﻱ ﺑﻴﺪﺍﺭﻱ ﺍﻣﺖﻫﺎﯼ ﺍﺳﻼﻣﻲ ﻭ ﺁﮔﺎﻫﻲ ﺍﺯ‬ ‫ﻣﻴــﺮﺍﺙ ﺗﻤﺪﻧﻲ ﻓﺮﻫﻨﮕﻲ ﺍﺳــﻼﻣﻲ ﺍﻧﺠــﺎﻡ ﺩﺍﺩﻩ ﺍﻳﻢ‪ .‬ﭼﺮﺍ ﮐﻪ‬ ‫ﺍﻋﺘﻘﺎﺩ ﺩﺍﺭﻳﻢ ﺍﻳﻦ ﺑﻬﺘﺮﻳﻦ ﺍﺑﺰﺍﺭ ﺑﺮﺍﻱ ﺍﻳﺴﺘﺎﺩﮔﻲ ﺩﺭ ﺑﺮﺍﺑﺮ ﻏﺮﺑﻲ‬ ‫ﺍﺳﺖ ﻛﻪ ﺧﻮﺍﻫﺎﻥ ﻧﺎﺑﻮﺩﻱ ﺍﻳﻦ ﻣﻴﺮﺍﺙ ﻣﻲﺑﺎﺷﺪ‪.‬‬ ‫ﺩﺭ ﭘﺎﻳﺎﻥ ﺍﮔﺮ ﻧﮑﺘﻪ ﻧﺎﮔﻔﺘﻪﺍﯼ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﺑﻔﺮﻣﺎﻳﻴﺪ‪.‬‬

‫ﺿﻤــﻦ ﺗﺸــﮑﺮ ﺍﺯ ﻭﻗﺘﯽ ﮐــﻪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣﻦ ﻗــﺮﺍﺭ ﺩﺍﺩﻳﺪ‪،‬‬ ‫ﻧﺎﮔﻔﺘﻪﻫﺎ ﺩﺭ ﺣﻮﺯﻩ ﻓﺮﻫﻨﮓ ﻭ ﺗﻤﺪﻥ ﺍﺳــﻼﻣﯽ ﺑﺴــﻴﺎﺭ ﺍﺳﺖ‬ ‫ﺍﻣــﺎ ﺗﻤﺎﻳــﻞ ﺩﺍﺭﻡ ﺍﺯ ﺍﻳﻦ ﻓﺮﺻﺖ ﺑﻬﺮﻩ ﺑﺒــﺮﻡ ﻭ ﺍﻳﻦ ﻣﻄﻠﺐ ﺭﺍ‬ ‫ﻳــﺎﺩﺁﻭﺭﯼ ﮐﻨﻢ‪ .‬ﺑﻮﺩﺟﻪ ﺁﺭﺳــﻴﻜﺎ ﻓﻘﻂ ﻳﻚ ﺩﺭﺻﺪ ﻳﻮﻧﺴــﻜﻮ‬ ‫ﻣﯽﺑﺎﺷــﺪ ﻭﻟﻲ ﺑﻪ ﺑﺮﮐﺖ ﺩﻳﻦ ﻣﻘﺪﺱ ﺍﺳﻼﻡ ﺭﺍﻧﺪﻣﺎﻥ ﺑﺎﻻﺗﺮﻱ‬ ‫ﺍﺯ ﺍﻳﻦ ﻧﻬﺎﺩ ﻭﺍﺑﺴــﺘﻪ ﺑﻪ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﺩﺍﺭﻳﻢ ﻛﻪ ﺍﻳﻦ ﺍﻣﺮ ﻣﻮﺭﺩ‬ ‫ﺗﺎﻳﻴﺪ ﻭ ﺗﻮﺟﻪ ﻣﺤﺎﻓﻞ ﺩﺍﻧﺸﮕﺎﻫﻲ ﻭ ﺟﻬﺎﻧﻲ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﮔﻔﺖ ﻭﮔﻮ ﺑﺎ ﻭﺍﺳﻴﻠﯽ ﻭﺍﺳﻴﻠﻴﻮﻧﺎ ﺑﺎﺭﻳﺴﻮﺍ‪ ،‬ﺩﺍﻧﺸﻴﺎﺭ‬ ‫ﮔﺮﻭﻩ ﺍﺩﺑﻴﺎﺕ ﺭﻭﺳﯽ ﺩﺍﻧﺸﮕﺎﻩ ﺑﺎﺷﻘﻴﺮ‬ ‫ﺩﺭ ﺧﺼﻮﺹ ﺗﺎﺛﻴﺮ ﺍﺳﻼﻡ ﺑﺮ ﺩﺍﺳﺘﺎﻳﻮﺳﮑﯽ‬ ‫ﺗﻬﻴﻪ ﻭ ﺗﻨﻈﻴﻢ‪ :‬ﻋﻠﯽ ﻧﺠﺎﺭﺍﻥ‬ ‫ﺑﻪ ﻫﻤﺖ ﺭﺍﻳﺰﻧﻲ ﻓﺮﻫﻨﮕﻲ‪-‬ﺭﻭﺳﻴﻪ‬

‫ﺍﺷﺎﺭﻩ‬

‫ﺩﺍﺳﺘﺎﻳﻔﺴـﮑﯽ ﮐـﻪ ﺍﻭ ﺭﺍ ﻧﺎﺳﻴﻮﻧﺎﻟﻴﺴـﺖ ﻣﯽﭘﻨﺪﺍﺭﻧـﺪ‬

‫ﺣﺘﯽ ﺧﻮﺩ ﻣﻘﺎﻳﺴــﻪﯼ ﺩﻭ ﻣﻔﻬﻮﻡ »ﺩﺍﺳﺘﺎﻳﻔﺴــﮑﯽ« ﻭ‬ ‫»ﺟﻬﺎﻥ ﺍﺳــﻼﻡ« ﻣﯽﺗﻮﺍﻧﺪ ﺁﻧﻬﺎﻳــﯽ ﺭﺍ ﮐﻪ ﻋﺎﺩﺕ ﮐﺮﺩﻩ ﺍﻧﺪ‬ ‫ﻣﻴﺮﺍﺙ ﺩﺍﺳﺘﺎﻳﻔﺴﮑﯽ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ »ﻧﺎﺳﻴﻮﻧﺎﻟﻴﺴﺖ ﺭﻭﺳﯽ«‬ ‫ﺩﺭ »ﭼﻬﺎﺭﭼﻮﺏ ﻗﻮﺍﻧﻴﻦ ﺍﺭﺗﺪﮐﺴــﯽ« ﺩﺭﻳﺎﺑﻨﺪ‪ ،‬ﺷﻮﮐﻪ ﮐﻨﺪ‪.‬‬ ‫ﺍﻣﺎ ﺗﺠﺮﺑﻴﺎﺕ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪﻩ ﻭ ﺍﻧﺪﻳﺸﻤﻨﺪ ﺑﺰﺭﮒ ﺭﻭﺱ ﻓﺮﺍﺗﺮ‬ ‫ﺍﺯ ﺍﻳﻦ ﻣﻮﺍﺭﺩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻭ ﻫﻤﻮﺍﺭﻩ ﻧﮕﺮﺍﻥ ﺭﻭﺳــﻴﻪ ﺑﻮﺩ ﻭ ﺭﻭﻳﺎﯼ ﻋﻈﻤﺖ ﺭﻭﺳﻴﻪ‬ ‫ﺭﺍ ﺩﺭ ﺳــﺮ ﺩﺍﺷــﺖ‪ .‬ﺁﺭﯼ‪ ،‬ﺍﻭ ﻳﮏ ﻣﺴﻴﺤﯽ ﺑﻮﺩ ﺍﻣﺎ ﺑﺎ ﻭﺟﻮﺩ‬ ‫ﺍﻳﻦ ﭘﻴﺪﺍ ﺑﻮﺩ ﮐﻪ ﺍﺭﺗﺒﺎﻁ ﻣﺴــﺘﻘﻴﻢ ﺑﺎ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺻﺎﺩﻕ ﻭ‬ ‫ﺗﺠﺮﺑﻪﯼ ﺭﻭﺣﺎﻧﯽ ﻭ ﻣﻌﻨﻮﯼ ﺍﻭ ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺍﺳﻼﻡ )ﺹ( ﺑﺴﻴﺎﺭ‬ ‫ﺑــﺮﺍﯼ ﺍﻭ ﺑﺎ ﺍﻫﻤﻴﺖ ﺑــﻮﺩ‪ .‬ﻋﻼﻭﻩ ﺑﺮ ﺍﻳــﻦ ﺍﻭ ﺩﺭﮎ ﻋﻤﻴﻘﯽ‬ ‫ﺍﺯ ﻭﺣﺪﺍﻧﻴﺖ ﺍﺩﻳﺎﻥ ﺍﺑﺮﺍﻫﻴﻤﯽ ﺩﺍﺷــﺖ ﻭ ﻣﺸــﺎﻫﺪﺍﺕ ﺍﻭ ﺩﺭ‬ ‫ﺩﻭﺭﺍﻥ ﻣﺎ ﻫﻨﻮﺯ ﻣﻮﺿﻮﻋﻴﺖ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳــﺖ ﻧﺪﺍﺩﻩﺍﻧﺪ‪ .‬ﺩﺭ‬ ‫ﺍﻳﻦ ﺭﺍﺑﻄﻪ ﻓﺮﺻﺘﯽ ﺩﺳﺖ ﺩﺍﺩ ﺗﺎ ﺑﺎ ﺁﻗﺎﯼ ﻭﺍﺳﻴﻠﯽ ﻭﺍﺳﻴﻠﻴﻮﻧﺎ‬ ‫ﺑﺎﺭﻳﺴــﻮﺍ‪ ،‬ﺩﺍﻧﺸــﻴﺎﺭ ﮔﺮﻭﻩ ﺍﺩﺑﻴﺎﺕ ﺭﻭﺳــﯽ ﺩﺍﻧﺸﮕﺎﻩ ﺩﻭﻟﺘﯽ‬ ‫ﺑﺎﺷﻘﻴﺮ ﮔﻔﺖ ﻭﮔﻮﻳﯽ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻢ‪.‬‬

‫ﻣﻨﺼﻔﺎﻧﻪ ﺍﺳـﺖ؟ ﻭ ﺁﻳﺎ ﺍﻭ ﺍﺯ ﺻﻤﻴﻢ ﻗﻠﺐ ﺑﻪ ﺍﺳﻼﻡ ﻋﻼﻗﻪ‬ ‫ﻣﻨﺪ ﺑﻮﺩ؟‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٧‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺩﻧﻴــﺎﯼ ﺩﺭﻭﻧــﯽ ﺩﺍﺳﺘﺎﻳﻔﺴــﮑﯽ ﺑﺴــﻴﺎﺭ ﻓﺮﺍﺗــﺮ ﺍﺯ ﺍﻳﻦ‬ ‫ﺑﺮﭼﺴﺐﻫﺎﯼ ﻣﺘﻌﺼﺒﺎﻧﻪ ﻭ ﻧﮕﺮﺵ ﮐﻨﻮﻧﯽ ﺷﮑﻞ ﮔﺮﻓﺘﻪ ﺩﺭ‬ ‫ﺧﺼﻮﺹ ﺍﻭﺳــﺖ‪ .‬ﺫﻫﻦ ﺍﻭ ﻫﻤــﻮﺍﺭﻩ ﺩﺭ ﺣﺎﻝ ﮐﺎﻭﺵ ﺑﻮﺩ ﻭ‬ ‫ﺗﺠﺮﺑﻴﺎﺕ ﺷــﺨﺼﯽ ﺍﻭ ﺩﺭ ﺯﻧﺪﮔﯽ ﺑﺴــﻴﺎﺭ ﮔﺴﺘﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺧﺎﻃﺮ ﻧﺸــﺎﻥ ﻣﯽﮐﻨﻢ ﮐﻪ ﺍﻭ ﻫﻨﮕﺎﻣﯽ ﮐــﻪ ﻣﺤﮑﻮﻣﻴﻦ ﺑﻪ‬ ‫ﺍﻋﺪﺍﻡ ﺑﻪ ﻃﻮﺭ ﻧﺎﮔﻬﺎﻧﯽ ﺑﺨﺸــﻴﺪﻩ ﺷﺪﻧﺪ ﺑﺴﻴﺎﺭ ﺧﻮﺷﺤﺎﻝ‬ ‫ﺷــﺪ‪ ،‬ﺯﻳــﺮﺍ ﻭﯼ ﺍﺯ ﻣﺠﺎﺯﺍﺕﻫﺎﯼ ﺳــﺨﺖ ﺣﮑﻮﻣﺖ ﺁﺯﺭﺩﻩ‬ ‫ﺧﺎﻃــﺮ ﺑﻮﺩ‪ .‬ﺍﻭ ﺑﺎ ﺍﻗﺸــﺎﺭ ﭘﺎﻳﻴﻦ ﺟﺎﻣﻌﻪ‪ ،‬ﺗﺤﻘﻴﺮﺷــﺪﮔﺎﻥ ﻭ‬ ‫ﺭﻧﺠﻴﺪﮔﺎﻥ ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﺑﺎ ﺍﻧﺪﻳﺸــﻤﻨﺪﺍﻥ ﻭ ﺩﻭﻟﺘﻤﺮﺩﺍﻥ‬ ‫ﺯﻣﺎﻥ ﺧﻮﺩ ﻣﻌﺎﺷﺮﺕ ﺩﺍﺷﺖ‪ ،‬ﺑﺮﺧﻮﺭﺩ ﻣﯽﮐﺮﺩ ﻭ ﺑﻪ ﺍﺳﻼﻡ ﺍﺯ‬ ‫ﺻﻤﻴﻢ ﻗﻠﺐ ﻋﻼﻗﻪ ﻣﻨﺪ ﺑﻮﺩ ﭼﻮﻥ ﮐﻪ ﺍﻭ ﺗﺠﺮﺑﻪﯼ ﻣﺴﺘﻘﻴﻢ‬ ‫ﻣﻌﺎﺷﺮﺕ ﺑﺎ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺭﺍ ﺩﺍﺷﺖ‪ .‬ﻧﺒﺎﻳﺪ ﻓﺮﺍﻣﻮﺵ ﮐﺮﺩ ﮐﻪ‬ ‫ﺩﺍﺳﺘﺎﻳﻔﺴــﮑﯽ ﺩﺭ ﺟﻮﺍﻧﯽ ‪ ٩‬ﺳﺎﻝ ﺭﺍ ﺩﺭ ﺁﺳﻴﺎ ﺯﻧﺪﮔﯽ ﮐﺮﺩ‪،‬‬ ‫ﺍﺑﺘــﺪﺍ ﺩﺭ ﺍﻭﻣﺴــﮏ ﺩﺭ ﺍﺭﺩﻭﮔﺎﻩ ﮐﺎﺭ ﺍﺟﺒﺎﺭﯼ ﻭ ﺳــﭙﺲ ﺑﻪ‬ ‫ﺑﻪ ﻧﻈﺮ ﺷـﻤﺎ ﺗﺎ ﭼﻪ ﺍﻧﺪﺍﺯﻩﺍﯼ ﺑﺮﺩﺍﺷﺖ ﻋﻤﻮﻣﯽ ﺩﺭ ﻣﻮﺭﺩ ﻣﺪﺕ ‪ ٤‬ﺳﺎﻝ ﺩﺭ ﺳﻤﻴﭙﺎﻻﺗﻴﻨﺴﮏ‪.‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٨‬‬

‫ﻧﺰﺩﻳﮏﺗﺮﻳﻦ ﻭ ﻋﺰﻳﺰﺗﺮﻳﻦ ﻓﺮﺩ ﺑﺮﺍﯼ ﺩﺍﺳﺘﺎﻳﻔﺴــﮑﯽ ﺩﺭ‬ ‫ﺳــﺎﻝﻫﺎﯼ ﺯﻧﺪﮔﯽ ﺍﻭ ﺩﺭ ﺁﺳــﻴﺎ‪ ،‬ﺧﺎﻭﺭ ﺷﻨﺎﺱ ﻣﻌﺮﻭﻑ ﺁﻥ‬ ‫ﺩﻭﺭﺍﻥ ﻭ ﻫــﻢ ﺍﮐﻨﻮﻥ‪ ،‬ﭼﮑﺎﻥ ﭼﻴﻨﮕﻴﺰﻭﻳــﭻ ﻭﻟﻴﺨﺎﻧﻒ ﺑﻮﺩ‪.‬‬ ‫ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﻣﯽﺩﺍﻧﻴﺪ ﺍﻭ ﺍﺯ ﻧﻈﺮ ﺳــﻦ ﺍﺯ ﺩﺍﺳﺘﺎﻳﻔﺴــﮑﯽ‬ ‫ﮐﻮﭼﮑﺘﺮ ﺑﻮﺩ‪ ،‬ﺍﻣﺎ ﺑﺎ ﺍﻳــﻦ ﻭﺟﻮﺩ ﺍﻭ ﻣﻄﺎﻟﺐ ﺯﻳﺎﺩﯼ ﺭﺍ ﺑﺮﺍﯼ‬ ‫ﺩﺍﺳﺘﺎﻳﻔﺴــﮑﯽ ﺩﺭﺑﺎﺭﻩﯼ ﻓﺮﻫﻨﮓ ﺍﺳــﻼﻡ ﻭ ﺳﺎﻳﺮ ﻣﺬﺍﻫﺐ‬ ‫ﺷــﺮﻗﯽ ﻭ ﺑﻪ ﺧﺼﻮﺹ ﺑﻮﺩﺍﺋﻴﺴــﻢ ﺗﻮﺿﻴﺢ ﺩﺍﺩ‪ .‬ﺧﺎﻃﺮﻩﯼ‬ ‫ﺩﻭﺳــﺘﯽ ﺩﻭ ﺍﻧﺴــﺎﻥ ﺑــﺰﺭﮒ‪ ،‬ﺩﻭ ﺍﺩﻳﺐ ﺑﺰﺭﮒ ﺭﻭﺳــﻴﻪ ﻭ‬ ‫ﻗﺰﺍﻗﺴﺘﺎﻥ ﺗﺎ ﺍﻣﺮﻭﺯﻩ ﺩﺭ ﻗﺰﺍﻗﺴﺘﺎﻥ ﻧﻘﻞ ﻣﯽﺷﻮﺩ ﺗﺎ ﺁﻧﺠﺎ ﮐﻪ‬ ‫ﺩﺭ ﺳﻤﻴﭙﺎﻻﺗﻴﻨﺴﮏ ﻣﻮﺯﻩﯼ ﺧﺎﻃﺮﺍﺕ ﺍﺩﺑﯽ ﺩﺍﺳﺘﺎﻳﻔﺴﮑﯽ‬ ‫ﺍﻓﺘﺘﺎﺡ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﻧﺒﺎﻳﺪ ﻓﺮﺍﻣﻮﺵ ﮐﺮﺩ ﮐﻪ ﺩﺍﺳﺘﺎﻳﻔﺴﮑﯽ ﺗﺠﺮﺑﻪﯼ ﻣﻌﺎﺷﺮﺕ‬ ‫ﺑﺎ ﺑﺴــﻴﺎﺭﯼ ﺍﺯ ﻣﺴــﻤﺎﻧﺎﻥ ﺭﺍ ﺩﺍﺷــﺖ‪ .‬ﺑﺨﺶﻫﺎﯼ ﺍﺯ ﺭﻣﺎﻥ‬ ‫ﺟﻨﺎﻳﯽ ﻣﻌﺮﻭﻑ ﺍﻭ ﺑﻪ ﻧــﺎﻡ »ﺧﺎﻃﺮﺍﺕ ﺧﺎﻧﻪﯼ ﻣﺮﺩﮔﺎﻥ« ﺭﺍ‬ ‫ﻳﺎﺩﺁﻭﺭ ﻣﯽﺷﻮﻡ‪ .‬ﺩﺭ ﺁﻧﺠﺎ ﺻﻔﺤﺎﺕ ﻗﺎﺑﻞ ﻣﻼﺣﻈﻪﺍﯼ ﻭﺟﻮﺩ‬ ‫ﺩﺍﺭﺩ ﮐﻪ ﻧﻮﻳﺴﻨﺪﻩ ﺑﺎ ﻣﺴﻠﻤﺎﻥ ﺟﻮﺍﻥ ﺗﺎﺗﺎﺭ ﺩﺍﻏﺴﺘﺎﻧﯽ ﺑﻪ ﻧﺎﻡ‬ ‫ﺁﻟﯽ ﻣﻌﺎﺷــﺮﺕ ﻣﯽﮐﻨﺪ ﻭ ﺻﺤﺒﺖﻫﺎﯼ ﻃﻮﻻﻧﯽ ﻣﻴﺎﻥ ﺁﻧﻬﺎ‬ ‫ﺻﻮﺭﺕ ﻣﯽﮔﻴﺮﺩ‪.‬‬ ‫ﻣــﻮﺭﺩﯼ ﺗﻌﺠﺐ ﺁﻭﺭ ﻫﺴــﺖ ﮐﻪ ﻣﺎ ﺭﺍ ﻣﺠﺒــﻮﺭ ﺑﺎ ﺗﺎﻣﻞ‬ ‫ﮐﺮﺩﻥ ﻣﯽﮐﻨﺪ ﻭ ﺁﻥ ﺯﻣﺎﻧﯽ ﺍﺳﺖ ﮐﻪ ﺩﺍﺳﺘﺎﻳﻔﺴﮑﯽ ﻧﻪ ﺗﻨﻬﺎ‬ ‫ﺩﺭ ﻧﻘﺶ ﻳﮏ ﻣﻌﻠﻢ ﺑﺮﺍﯼ ﻣﺴــﻠﻤﺎﻥ ﺟﻮﺍﻥ ﻇﺎﻫﺮ ﻣﯽﺷﻮﺩ‬ ‫ﺑﻠﮑﻪ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺒﻠﻎ ﻣﺬﻫﺒــﯽ ﺧﺎﺹ ﻫﻤﭽﻮﻥ ﻳﮏ ﻭﺍﻋﻆ‬ ‫ﺍﺭﺗﺪﻭﮐﺴﯽ ﻧﻘﺶ ﺍﻳﻔﺎ ﻣﯽﮐﻨﺪ‪.‬‬ ‫ﺍﻭ ﭼﻴﺰﻫﺎﯼ ﺯﻳﺎﺩﯼ ﺍﺯ ﺍﻳــﻦ ﻣﺒﻠﻎ ﻣﺬﻫﺒﯽ ﺁﻣﻮﺧﺘﻪ ﺑﻮﺩ‪.‬‬ ‫ﺑﻪ ﺁﻟﯽ ﺗﻮﺟﻪ ﮐﻨﻴﺪ‪ ،‬ﻫﻨﮕﺎﻣﯽ ﮐﻪ ﺩﺭ ﺣﺎﻝ ﮔﻮﺵ ﺩﺍﺩﻥ ﺑﻪ‬ ‫ﺳــﺨﻨﺎﻥ ﺩﺍﺳﺘﺎﻳﻔﺴﮑﯽ ﺩﺭ ﻣﻮﺭﺩ ﻣﺴﻴﺢ ﺍﺳﺖ؛ ﺍﻳﻦ ﮔﻮﻧﻪ‬ ‫ﺑــﻪ ﻭﺟﺪ ﻣﯽﺁﻳﺪ ﻭ ﻣﯽﮔﻮﻳﺪ‪» :‬ﻋﻴﺴــﯽ‪ ،‬ﻣﺮﺩ ﺁﺳــﻤﺎﻧﯽ‪،‬‬ ‫ﺣــﻖ ﻣﯽﮔﻔﺖ‪ .‬ﺁﺧﺮ ﺩﺭ ﻗﺮﺁﻥ‪ ،‬ﮐﺘﺎﺏ ﻣﻘﺪﺱ ﻣﺎ ﻫﻢ ﺍﻳﻦ‬ ‫ﮔﻮﻧﻪ ﻧﻮﺷــﺘﻪ ﺷﺪﻩ ﺍﺳﺖ«‪ .‬ﻣﻤﮑﻦ ﺍﺳﺖ ﮐﻪ ﺣﺘﯽ ﺯﻣﺎﻧﯽ‬ ‫ﮐﻪ ﺩﺍﺳﺘﺎﻳﻔﺴــﮑﯽ ﺑﺮﺍﯼ ﺍﻭﻟﻴﻦ ﺑﺎﺭ ﺍﺷــﺘﺮﺍﮐﺎﺗﯽ ﺭﺍ ﻣﻴﺎﻥ‬ ‫ﻣﺴــﻠﻤﺎﻧﺎﻥ ﻭ ﻣﺴﻴﺤﻴﺎﻥ ﺍﺣﺴﺎﺱ ﮐﺮﺩ‪ ،‬ﻓﻬﻤﻴﺪ ﮐﻪ ﻗﺮﺁﻥ‬ ‫ﻭ ﺗــﻮﺭﺍﺕ‪ ،‬ﻗﺮﺁﻥ ﻭ ﺍﻧﺠﻴﻞ ﮐﺘﺎﺏﻫﺎﻳــﯽ ﺍﺯ ﻳﮏ ﺟﻨﺲ ﻭ‬ ‫ﺧﺎﻧﻮﺍﺩﻩ ﻫﺴــﺘﻨﺪ‪ .‬ﺑﻪ ﻧﻈﺮ ﻣﻦ ﺩﺍﺳﺘﺎﻳﻔﺴــﮑﯽ ﺁﻥ ﺯﻣﺎﻥ‪،‬‬ ‫ﭘــﯽ ﺑﻪ ﺍﺭﺗﺒــﺎﻁ ﻧﺰﺩﻳﮏ ﻭ ﺑﻪ ﻋﺒﺎﺭﺗــﯽ ﮊﻧﺘﻴﮑﯽ ﺍﻳﻦ ﺍﺩﻳﺎﻥ‬ ‫ﺑﺰﺭﮒ ﺟﻬﺎﻧﯽ ﺑﺮﺩ‪.‬‬ ‫»ﺗﺎﺗﺎﺭﻫﺎﯼ ﺩﺍﻏﺴﺘﺎﻧﯽ ﺳﻪ ﻧﻔﺮ ﺑﻮﺩﻧﺪ‪ ،‬ﺩﻭﺗﻦ ﺍﺯ ﺁﻧﻬﺎ ﻣﺴﻦ‬ ‫ﺑﻮﺩﻧﺪ ﻭ ﺍﻣﺎ ﺁﻟﯽ ﺑﻴﺸــﺘﺮ ﺍﺯ ‪ ٢٢‬ﺳﺎﻝ ﺳﻦ ﻧﺪﺍﺷﺖ ﻭ ﺍﺯ ﻧﻈﺮ‬ ‫ﻇﺎﻫــﺮ ﻫﻨﻮﺯ ﮐﻮﭼﮑﺘﺮ ﻫﻢ ﺑﻪ ﻧﻈﺮ ﻣﯽﺭﺳــﻴﺪ‪ .‬ﺍﻭ ﺩﺭ ﺯﻧﺪﺍﻥ‬

‫ﻫﻤﺮﺍﻩ ﻣﻦ ﺑﻮﺩ‪ .‬ﺁﻟﯽ ﭼﻬﺮﻩﺍﯼ ﺯﻳﺒﺎ‪ ،‬ﺑﺸــﺎﺵ‪ ،‬ﺑﺎﻫﻮﺵ ﻭ ﺩﺭ‬ ‫ﺁﻥ ﺯﻣﺎﻥ ﺳــﺎﺩﻩ ﻭ ﺧﻨﺪﺍﻥ ﺩﺍﺷــﺖ ﮐﻪ ﺑﺎ ﺍﻭﻟﻴﻦ ﻧﮕﺎﻩ ﻗﻠﺒﻢ‬ ‫ﺑﻪ ﺳــﻤﺖ ﺍﻭ ﺗﻤﺎﻳﻞ ﭘﻴﺪﺍ ﮐﺮﺩ ﻭ ﻣﻦ ﺑﺴــﻴﺎﺭ ﺍﺯ ﺳﺮﻧﻮﺷﺖ‬ ‫ﺧﺮﺳــﻨﺪ ﺑﻮﺩﻡ ﮐﻪ ﺍﻭ ﺭﺍ ﺳــﺮ ﺭﺍﻩ ﻣﻦ ﻗــﺮﺍﺭ ﺩﺍﺩ ﻭ ﺑﻪ ﺟﺎﯼ‬ ‫ﺍﻭ ﺷــﺨﺺ ﺩﻳﮕﺮﯼ ﻫﻢ ﺍﺗﺎﻕ ﻣﻦ ﻧﺸــﺪﻩ ﺑﻮﺩ‪ .‬ﺗﻤﺎﻡ ﺭﻭﺡ ﺍﻭ‬ ‫ﺩﺭ ﺁﻥ ﭼﻬــﺮﻩﯼ ﺯﻳﺒﺎ ﻳﺎ ﺑﻪ ﻋﺒﺎﺭﺕ ﺑﻬﺘﺮ ﺩﺭ ﭼﻬﺮﻩ ﺑﯽﻧﻈﻴﺮ‬ ‫ﺍﻭ ﺗﺮﺳﻴﻢ ﺷــﺪﻩ ﺑﻮﺩ‪ .‬ﻟﺒﺨﻨﺪ ﺍﻭ ﺑﺎ ﺑﯽﺭﻳﺎﻳﯽ ﺑﭽﻪ ﮔﺎﻧﻪ ﺍﺵ‪،‬‬ ‫ﺑــﺲ ﺍﻋﺘﻤﺎﺩ ﺑﺮﺍﻧﮕﻴﺰ ﺑﻮﺩ‪ ،‬ﭼﺸــﻤﺎﻥ ﺑﺰﺭﮒ ﺳــﻴﺎﻩ ﺭﻧﮕﺶ‬ ‫ﭼﻨﺎﻥ ﻣﻬﺮﺑﺎﻥ ﻭ ﺧﻮﻧﮕﺮﻡ ﺑﻮﺩﻧﺪ ﮐﻪ ﻣﻦ ﻫﻤﻴﺸﻪ ﺑﻴﺸﺘﺮﻳﻦ‬ ‫ﺍﺣﺴﺎﺱ ﺭﺿﺎﻳﺖ ﺭﺍ ﺩﺍﺷﺘﻢ‪ ،‬ﻭ ﻧﮕﺎﻩ ﺑﻪ ﺍﻭ ﺣﺘﯽ ﻏﻢ ﻭ ﺍﻧﺪﻭﻩ‬ ‫ﻣﻦ ﺭﺍ ﺗﺴــﮑﻴﻦ ﻣﯽﺑﺨﺸــﻴﺪ‪ .‬ﻣﻦ ﺑﺪﻭﻥ ﺍﻏﺮﺍﻕ ﺩﺭ ﻣﻮﺭﺩ ﺍﻭ‬ ‫ﺣﺮﻑ ﻣﯽﺯﻧﻢ‪.‬‬ ‫ﺍﻳﻦ ﮐﻪ ﺍﻳﻦ ﭘﺴﺮ ﺑﭽﻪ ﭼﮕﻮﻧﻪ ﺩﺭ ﺁﻥ ﺩﻭﺭﺍﻥ ﺳﺨﺖ ﺍﺳﺎﺭﺕ‬ ‫ﺗﻮﺍﻧﺴــﺖ ﻫﻤﻮﺍﺭﻩ ﺁﻥ ﻟﻄﺎﻓﺖ ﻗﻠﺐ ﺧﻮﺩ ﺭﺍ ﺣﻔﻆ ﮐﻨﺪ ﻳﺎ ﺑﻪ‬ ‫ﺧــﻮﺩ ﭼﻨﺎﻥ ﭘﺎﮐﯽ ﻭ ﺻﺪﺍﻗﺖ ﺭﺍ ﺑﻴﺎﻣﻮﺯﺩ‪ ،‬ﻳﺎ ﭼﻨﺎﻥ ﺧﻠﻮﺹ‬ ‫ﻧﻴــﺖ ﻭ ﺯﻳﺒﺎﻳــﯽ ﺩﺭ ﻓﻀﺎﯼ ﺧﺸــﻦ ﺁﻥ ﺩﻭﺭﺍﻥ ﺗﻐﻴﻴﺮ ﭘﻴﺪﺍ‬ ‫ﻧﮑﺮﺩ‪ ،‬ﻏﻴﺮ ﻗﺎﺑﻞ ﺗﺼﻮﺭ ﺍﺳﺖ‪ .‬ﺻﺮﻑ ﻧﻈﺮ ﺍﺯ ﺗﻤﺎﻡ ﺯﻳﺒﺎﻳﯽﻫﺎﯼ‬ ‫ﻇﺎﻫــﺮﯼ‪ ،‬ﺍﻳﻦ ﺧﺼﻮﺻﻴﺖ ﺑﻪ ﻫﺮ ﺣــﺎﻝ ﺩﺭ ﻃﺒﻴﻌﺖ ﺫﺍﺗﯽ‬ ‫ﻣﺤﮑﻢ ﻭ ﭘﺎﻳﺪﺍﺭ ﺍﻭ ﺟﺎﯼ ﺩﺍﺷﺖ‪ .‬ﻣﻦ ﺳﺮﺍﻧﺠﺎﻡ ﺍﻭ ﺭﺍ ﺷﻨﺎﺧﺘﻢ‪.‬‬ ‫ﺍﻭ ﺷــﺨﺼﯽ ﻋﻔﻴﻒ ﺑﻮﺩ ﻫﻤﭽﻮﻥ ﻳﮏ ﺩﺧﺘــﺮ ﭘﺎﮐﺪﺍﻣﻦ‪ ،‬ﻭ‬ ‫ﻫﺮ ﺭﻓﺘﺎﺭ ﺯﺷــﺖ‪ ،‬ﺑﺪﮔﻤﺎﻧﯽ‪ ،‬ﺑﯽﻋﺪﺍﻟﺘﯽ ﻭ ﺭﻓﺘﺎﺭ ﻗﻬﺮ ﺁﻣﻴﺰ‪،‬‬ ‫ﺁﺗﺶ ﺧﺸــﻢ ﺭﺍ ﺩﺭ ﭼﺸــﻤﺎﻥ ﺯﻳﺒﺎﻳﺶ ﺭﻭﺷﻦ ﻣﯽﺳﺎﺧﺖ‬ ‫ﮐﻪ ﺣﺘﯽ ﺑــﺮﻕ ﺍﻳﻦ ﺁﺗﺶ ﭼﺸــﻤﺎﻧﺶ ﺭﺍ ﺯﻳﺒﺎﺗﺮ ﻣﯽﻧﻤﻮﺩ‪.‬‬ ‫ﺍﻭ ﺍﺯ ﻗﻬﺮ ﻭ ﭘﺮﺧﺎﺵ ﺩﻭﺭﯼ ﻣﯽﺟﺴــﺖ‪ ،‬ﺍﮔﺮﭼﻪ ﻫﻤﻮﺍﺭﻩ‬ ‫ﻣﻮﺍﺭﺩﯼ ﻫــﻢ ﭘﻴﺶ ﻣﯽﺁﻣﺪ ﮐﻪ ﺍﻭ ﺭﺍ ﻧــﺎﺁﺭﺍﻡ ﻣﯽﮐﺮﺩ ﻭﻟﯽ‬ ‫ﺍﻭ ﻣﯽﺗﻮﺍﻧﺴــﺖ ﺍﻳﺴــﺘﺎﺩﮔﯽ ﮐﻨــﺪ‪ .‬ﺍﻣﺎ ﺍﻭ ﺑﺎ ﻫﻴﭻ ﮐﺴــﯽ‬ ‫ﻧﻤﯽﺗﻮﺍﻧﺴــﺖ ﻗﻬﺮ ﮐﻨﺪ‪ .‬ﻫﻤﻪ ﺍﻭ ﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺷﺘﻨﺪ ﻭ ﺑﻪ ﺍﻭ‬ ‫ﻋﺸﻖ ﻣﯽﻭﺭﺯﻳﺪﻧﺪ‪.‬‬ ‫ﺩﺭ ﺍﺑﺘــﺪﺍ ﺍﻭ ﺗﻨﻬﺎ ﺑﺎ ﻣﻦ ﻣﻬﺮﺑﺎﻥ ﺑــﻮﺩ‪ ،‬ﺍﻣﺎ ﺑﻪ ﺗﺪﺭﻳﺞ ﻣﻦ‬ ‫ﺷــﺮﻭﻉ ﺑﻪ ﺻﺤﺒــﺖ ﺑﺎ ﺍﻭ ﮐﺮﺩﻡ ﻭ ﭘﺲ ﺍﺯ ﭼﻨــﺪ ﻣﺎﻩ‪ ،‬ﺍﻭ ﺑﻪ‬ ‫ﺧﻮﺑﯽ ﺭﻭﺳﯽ ﺻﺤﺒﺖ ﮐﺮﺩﻥ ﺭﺍ ﺁﻣﻮﺧﺖ‪ ،‬ﮐﺎﺭﯼ ﮐﻪ ﺑﺮﺍﺩﺭﺍﻥ‬ ‫ﺍﻭ ﻣﻮﻓﻖ ﺑﻪ ﺍﻧﺠﺎﻡ ﺁﻥ ﺩﺭ ﮐﻞ ﺩﻭﺭﺍﻥ ﺍﺳﺎﺭﺕ ﺧﻮﺩ ﻧﺸﺪﻧﺪ‪.‬‬ ‫ﺍﻭ ﺩﺭ ﺩﻳــﺪ ﻣﻦ ﻓــﺮﺩﯼ ﺑﺴــﻴﺎﺭ ﺑﺎﻫﻮﺵ‪ ،‬ﻓــﻮﻕ ﺍﻟﻌﺎﺩﻩ‬ ‫ﻓﺮﻭﺗﻦ ﻭ ﺑﺎ ﻧﺰﺍﮐﺖ ﻭ ﺑﯽﻧﻬﺎﻳﺖ ﺑﺎ ﺷــﻌﻮﺭ ﺑﻮﺩ‪ .‬ﭘﻴﺸﺎﭘﻴﺶ ﺑﻪ‬ ‫ﻃﻮﺭﮐﻠــﯽ ﻣﯽﮔﻮﻳﻢ ﮐﻪ ﻣﻦ ﺍﻋﺘﻘﺎﺩ ﺩﺍﺭﻡ ﮐﻪ ﺁﻟﯽ ﻣﻮﺟﻮﺩﯼ‬ ‫ﻏﻴــﺮ ﻣﻌﻤﻮﻟﯽ ﺑﻮﺩ ﻭ ﺑﻪ ﻳﺎﺩ ﻣﯽﺁﻭﺭﻡ ﺍﻭﻟﻴﻦ ﻣﻼﻗﺎﺗﻢ ﺭﺍ ﺑﺎ ﺍﻭ‬ ‫ﮐﻪ ﻳﮑﯽ ﺍﺯ ﺑﻬﺘﺮﻳﻦ ﻣﻼﻗﺎﺕﻫﺎ ﺩﺭ ﮐﻞ ﺯﻧﺪﮔﻴﻢ ﻣﯽﺑﺎﺷــﺪ‪.‬‬ ‫ﺳﺮﺷــﺖﻫﺎﻳﯽ ﻫﺴــﺘﻨﺪ ﮐﻪ ﺩﺍﺭﺍﯼ ﺑﻬﺘﺮﻳﻦ ﻃﺒﻴﻌﺖ ﻫﺪﻳﻪ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٩‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺷــﺪﻩ ﺍﺯ ﻃــﺮﻑ ﺧﺪﺍﻭﻧــﺪ ﻣﯽﺑﺎﺷــﻨﺪ ﻭ ﺍﻳﻦ ﺗﺼــﻮﺭ ﻫﻢ‬ ‫ﺩﺭ ﻣــﻮﺭﺩ ﺁﻧﻬﺎ ﻭﺟــﻮﺩ ﺩﺍﺭﺩ ﮐﻪ ﺁﻧﻬﺎ ﻣﯽﺗﻮﺍﻧﻨــﺪ ﺯﻣﺎﻧﯽ ﺑﻪ‬ ‫ﺑﺪﺗﺮﻳﻦ ﺗﺒﺪﻳﻞ ﺷﻮﻧﺪ‪ .‬ﺍﻳﻦ ﺑﻪ ﻧﻈﺮ ﺷﻤﺎ ﻏﻴﺮ ﻣﻤﮑﻦ ﺑﻪ ﻧﻈﺮ‬ ‫ﻣﯽﺭﺳــﺪ‪ .‬ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﺁﻧﻬﺎ ﺷﻤﺎ ﻫﻤﻴﺸﻪ ﺩﺭ ﺁﺭﺍﻣﺶ ﺧﻴﺎﻝ‬ ‫ﺑﺴﺮ ﻣﯽﺑﺮﻳﺪ‪«.‬‬ ‫ﺩﺭ ﺑﺨﺸــﯽ ﺍﺯ ﺭﻣــﺎﻥ »ﺧﺎﻃﺮﺍﺗــﯽ ﺍﺯ ﺧﺎﻧــﻪ ﻣﺮﺩﮔﺎﻥ«‬ ‫ﺩﺍﺳﺘﺎﻳﻔﺴﮑﯽ ﭼﻨﻴﻦ ﻣﯽﺧﻮﺍﻧﻴﻢ‪:‬‬ ‫»ﺑﻠﻪ‪ ،‬ﻣﺮﺩﻡ ﺍﻏﻠﺐ ﺗﺠﺮﺑﻪﯼ ﺯﻧﺪﺍﻥ ﺭﺍ ﻳﮏ ﺗﻨﺒﻴﻪ ﺳــﺨﺖ‬ ‫ﻣﯽﺩﺍﻧﻨﺪ‪ .‬ﺍﻣﺎ ﺩﺭ ﻣﺴــﻴﺮ ﺯﻧﺪﮔﯽ ﺩﺍﺳﺘﺎﻳﻔﺴــﮑﯽ‪ ،‬ﺑﻪ ﺍﺭﺍﺩﻩ‬ ‫ﺧﺪﺍﻭﻧﺪ‪ ،‬ﻣﺴﻠﻤﺎﻧﯽ ﻭﺍﻗﻌﯽ ﻫﻤﭽﻮﻥ ﻭﻟﻴﺨﺎﻧﻒ‪ ،‬ﺩﺍﻧﺸﻤﻨﺪﯼ‬ ‫ﺧﺪﺍﺷــﻨﺎﺱ ﻭ ﻫﻤﭽﻨﻴﻦ ﺑﺮﺍﺩﺭﺍﻥ ﺳﺎﺩﻩﯼ ﺩﺍﻏﺴﺘﺎﻧﯽ ﻗﺮﺍﺭ‬ ‫ﮔﺮﻓﺘﻨﺪ‪ .‬ﭘﺲ ﺍﺯ ﺍﻗﺎﻣﺖ ﺩﺭ ﭘﺘﺮﺑﻮﺭﮒ ﺍﻭ ﺑﻪ ﺳﺨﺘﯽ ﺗﻮﺍﻧﺴﺖ‬ ‫ﮐﻪ ﺑﺎ ﺍﻳﻦ ﺍﻓﺮﺍﺩ ﺟﺪﻳﺪ ﺩﺭ ﺯﻧﺪﮔﻴﺶ ﺍﺭﺗﺒﺎﻁ ﻧﺰﺩﻳﮏ ﺑﺮﻗﺮﺍﺭ‬ ‫ﮐﻨــﺪ‪ .‬ﺍﻣﺎ ﺩﺍﺳﺘﺎﻳﻔﺴــﮑﯽ ﻧﻪ ﺗﻨﻬﺎ ﺍﻓــﺮﺍﺩ ﻣﻼﻗﺎﺕ ﮐﺮﺩﻩ ﺩﺭ‬ ‫ﺯﻧﺪﮔﻴــﺶ ﺭﺍ ﺍﺯ ﻗﻠﻢ ﻧﻤﯽﺍﻧــﺪﺍﺯﺩ‪ ،‬ﺑﻠﮑﻪ ﺗﻼﺵ ﻣﯽﮐﻨﺪ ﮐﻪ‬ ‫ﮔﺬﺷﺘﻪﻫﺎﯼ ﺩﻭﺭﺵ ﺭﺍ ﻧﻴﺰ ﺑﻪ ﺗﺼﻮﻳﺮ ﺑﮑﺸﺪ‪.‬‬ ‫ﺑــﺪﻭﻥ ﺷــﮏ ﺷــﺨﺼﻴﺖ ﭘﻴﺎﻣﺒــﺮ ﺍﺳــﻼﻡ )ﺹ( ﺍﻭ ﺭﺍ‬ ‫ﺗﺤــﺖ ﺗﺎﺛﻴــﺮ ﻗــﺮﺍﺭ ﺩﺍﺩ‪ .‬ﺩﺭ ﺭﻣﺎﻥ»ﺟﻨﺎﻳــﺎﺕ ﻭ ﻣﮑﺎﻓﺎﺕ«‬ ‫ﺟﻤــﻼﺕ ﺭﺍﺳــﮑﻠﻨﻴﮑﻒ ﺭﺍ ﺩﺭﺑــﺎﺭﻩ ﭘﻴﺎﻣﺒــﺮ)ﺹ( ﭼﻨﻴﻦ‬ ‫ﻣﯽﺧﻮﺍﻧﻴﻢ‪»:‬ﭼﮕﻮﻧــﻪ ﻣﻦ ﭘﻴﺎﻣﺒﺮ ﺭﺍ ﺑﺎ ﺷﻤﺸــﻴﺮ ﻭ ﺳــﻮﺍﺭ‬ ‫ﺑﺮ ﺍﺳــﺐ ﺩﺭﮎ ﮐﻨﻢ!؟ ﺧﺪﺍﻭﻧﺪ ﻣﯽﻓﺮﻣﺎﻳــﺪ‪ :‬ﻓﺮﻣﺎﻧﺒﺮﺩﺍﺭﯼ‬ ‫ﮐــﻦ‪ ،‬ﺍﯼ ﻣﺨﻠﻮﻕ«‪ .‬ﭘﯽ ﺑــﺮﺩﻥ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ ﮐﻪ ﺩﺭ ﺗﻔﮑﺮ‬ ‫ﺭﺍﺳــﮑﻠﻨﻴﮑﻒ‪ ،‬ﺗﺼﻮﻳﺮ ﻳﮏ ﺭﻫﺒﺮ ﺳﺨﺖﮔﻴﺮ ﺷﮑﻞ ﮔﺮﻓﺘﻪ‬ ‫ﺍﺳــﺖ‪ ،‬ﺳﺨﺖ ﻧﻴﺴــﺖ ﺍﻣﺎ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺑﺎ ﺍﻳﻦ ﻧﻈﺮ ﻣﻮﺍﻓﻖ‬ ‫ﻫﺴــﺘﻨﺪ؟ ﺍﻟﺒﺘﻪ ﮐﻪ ﻧــﻪ‪ .‬ﭼﻮﻥ ﺑﺮﺍﯼ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﻣﺎﮔﺎﻣﺖ‬ ‫)ﺍﻳــﻦ ﭼﻨﻴﻦ ﺩﺭ ﺭﻭﺳــﻴﻪ ﻗــﺮﻥ ‪ ،١٩‬ﻣﯽﻧﺎﻣﻴﺪﻧﺪ‪ ،‬ﺍﮔﺮﭼﻪ‬ ‫ﺩﺍﺳﺘﺎﻳﻔﺴــﮑﯽ ﻣﯽﺩﺍﻧﺴــﺖ ﮐﻪ ﺍﺳــﻢ ﭘﻴﺎﻣﺒﺮ‪ ،‬ﺑﻪ ﺻﻮﺭﺕ‬ ‫ﺩﺭﺳﺖ ﻣﺤﻤﺪ ﺗﻠﻔﻆ ﻣﯽﺷﻮﺩ(‪ ،‬ﻳﮏ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﻭ ﻣﻘﺪﺱ‬ ‫ﺑﻪ ﺷﻤﺎﺭ ﻣﯽﺭﻭﺩ ﻫﻤﺎﻧﻨﺪ ﻣﺴﻴﺢ ﺑﺮﺍﯼ ﻣﺴﻴﺤﻴﺎﻥ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ‬ ‫ﻗﻬﺮﻣﺎﻥ ﺩﺍﺳﺘﺎﻥ ﺗﺼﻮﻳﺮ ﭘﻴﺎﻣﺒﺮ )ﺹ( ﺭﺍ ﻣﺨﺪﻭﺵ ﻣﯽﮐﻨﺪ‪.‬‬ ‫ﺍﻭ ﻳﮏ ﺍﺷﺘﺒﺎﻩ ﺳــﺨﺖ ﻣﺬﻫﺒﯽ ﺍﻧﺠﺎﻡ ﻣﯽﺩﻫﺪ ﻭ ﻧﻮﻳﺴﻨﺪﻩ‬ ‫ﺁﻥ ﺭﺍ ﺍﺻﻼﺡ ﻣﯽﮐﻨﺪ‪.‬‬ ‫ﺩﺭ ﻧﻬﺎﻳﺖ ﻧﻴﺰ ﻭﺣﺪﺕ ﺍﻳﻦ ﮔﺮﻭﻩ ﻧﺒﻮﺗﯽ ﻳﻌﻨﯽ ﻣﺴــﻴﺢ ﻭ‬ ‫ﺳﭙﺲ ﻣﺤﻤﺪ ﺩﺭ ﭘﺎﻳﺎﻥ ﺭﻣﺎﻥ ﺷﮑﻞ ﻣﯽﮔﻴﺮﺩ‪.‬‬ ‫ﺩﺭ ﺑﺨــﺶ ﭘﺎﻳﺎﻧــﯽ »ﺟﻨﺎﻳــﺎﺕ ﻭ ﻣﮑﺎﻓﺎﺕ« ﻧــﺎﻡ ﺁﻭﺭﺍﻡ‬ ‫ﻳــﺎ ﺁﻧﭽﻨﺎﻥ ﮐــﻪ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﻣﯽﻧﺎﻣﻨﺪ ﺣﻀــﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ‬ ‫ﺁﻭﺭﺩﻩ ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﺭﺍﺳﮑﻠﻨﻴﮑﻒ ﺩﺭ ﺳــﺎﺣﻞ ﺭﻭﺩﺧﺎﻧﻪﯼ‬ ‫ﺳــﻴﺒﺮﯼ )ﻫﻤﺎﻥ ﺍﻳﺮﺗﻴﺶ ﻣﻨﻈﻮﺭ ﺍﺳــﺖ( ﻣﯽﻧﺸﻴﻨﺪ ﻭ ﺑﻪ‬

‫ﺩﻭﺭﺩﺳــﺖﻫﺎﯼ ﺩﺷــﺖ ﻗﺮﻗﻴﺰﺳﺘﺎﻥ ﭼﺸــﻢ ﻣﯽﺩﻭﺯﺩ‪ .‬ﺩﺭ‬ ‫ﻣﻘﺎﺑﻞ ﺍﻭ ﭼﺸﻢ ﺍﻧﺪﺍﺯ ﻭﺳﻴﻌﯽ ﺍﺯ ﺍﺷﻌﻪﻫﺎﯼ ﻣﻮﺍﺝ ﺧﻮﺭﺷﻴﺪ‬ ‫ﺑﻪ ﭼﺸــﻢ ﻣﯽﺧﻮﺭﺩ‪ .‬ﺍﻭ ﺧﻴﺮﻩ ﻣﯽﺷﻮﺩ ﻭ ﺍﻧﺪﻭﻫﯽ ﺍﻭ ﺭﺍ ﻓﺮﺍ‬ ‫ﻣﯽﮔﻴﺮﺩ ﻭ ﻣــﯽﺁﺯﺍﺭﺩ‪ .‬ﺍﻟﺒﺘﻪ ﮐﻪ ﺍﻳــﻦ ﺍﻧﺪﻭﻫﯽ ﺑﺮﮔﺮﻓﺘﻪ ﺍﺯ‬ ‫ﻫﻤــﺎﻥ ﺁﺭﺯﻭﻫﺎﺳــﺖ‪ .‬ﺍﻭ ﭼﻨﺎﻥ ﻣﯽﭘﻨﺪﺍﺭﺩ ﮐــﻪ ﻫﻨﻮﺯ ﻋﺼﺮ‬ ‫ﺣﻀــﺮﺕ ﺍﺑﺮﺍﻫﻴــﻢ ﻭ ﭘﻴﺮﻭﺍﻧﺶ ﻧﮕﺬﺷــﺘﻪ ﺍﺳــﺖ‪ .‬ﺍﺯ ﺭﻭﯼ‬ ‫ﺧﻴﺎﻟﺒﺎﻓﯽ ﺗﺼﻮﺭ ﻣﯽﮐﻨﺪ ﮐﻪ ﺟﻠﮕﻪ ﻗﺰﺍﻗﺴﺘﺎﻥ ﻭ ﻗﺮﻗﻴﺰﺳﺘﺎﻥ‬ ‫ﻫﻤﺎﻥ ﻓﻠﺴــﻄﻴﻦ ﺳﺎﺑﻖ ﺍﺳــﺖ‪ ،‬ﻳﻌﻨﯽ ﺩﺭ ﻫﻤﺎﻥ ﺟﺎﻳﯽ ﮐﻪ‬ ‫ﺍﺑﺮﺍﻫﻴﻢ ﭘﺎ ﺑــﺮ ﺯﻣﻴﻦ ﻣﯽﻧﻬﺎﺩ‪ ،‬ﻫﻤﺎﻥ ﺟﺪ ﻣﺸــﺘﺮﮎ‪ ،‬ﺟﺪ‬ ‫ﻫﻤــﺎﻥ ﻣﺮﺩﻣﺎﻥ ﺍﺯ ﻧﺴــﻞ ﻧﻮﺡ ﻭ ﺍﺯ ﺁﻥ ﺟﻤﻠــﻪ ﻳﻬﻮﺩﻳﺎﻥ ﻭ‬ ‫ﻋﺮﺏﻫﺎ‪ .‬ﻭ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﺍﻳﻦ »ﺍﻧﺴــﺎﻥ ﻓﺮﺍﻣﮑﺎﻧﯽ« ﺍﺳــﺖ‪ .‬ﺍﻳﻦ‬ ‫ﺍﻧﺴــﺎﻥ ﻣﺸــﺘﺮﮎ ﻣﻘﺪﺱ‪ ،‬ﺩﺭ ﻧﺰﺩ ﻳﻬﻮﺩﻳﺎﻥ ﻭ ﻣﺴﻴﺤﻴﺎﻥ‬ ‫ﻭ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺑﻪ ﻳﮏ ﮔﻮﻧﻪ ﻣﺤﺘﺮﻡ ﺷــﻤﺮﺩﻩ ﻣﯽﺷﻮﺩ‪ .‬ﺍﻳﻦ‬ ‫ﻳــﺎﺩﺁﻭﺭﯼ ﺩﺭ ﻣﻮﺭﺩ ﺣﻀﺮﺕ ﺍﺑﺮﺍﻫﻴﻢ‪ ،‬ﻧﻤﺎﺩﻳﻦ ﺍﺳــﺖ‪ .‬ﺍﻳﻦ‬ ‫ﻣﻮﺿــﻮﻉ ﺿﻤﻦ ﻓﺮﻭﻧﺸــﺎﻧﺪﻥ ﻋﻄﺶ ﻣﻌﻨﻮﯼ ﻭﯼ‪ ،‬ﻧﺸــﺎﻥ‬ ‫ﺩﻫﻨﺪﻩﯼ ﻫﻤﺎﻥ ﺭﻳﺸــﻪﯼ ﺭﻭﺣﺎﻧﯽ ﺍﺳﺖ ﮐﻪ ﺭﺍﺳﮑﻠﻨﻴﮑﻒ‬ ‫ﺑﻪ ﺁﻥ ﺑﺎﺯ ﻣﯽﮔﺮﺩﺩ‪.‬‬ ‫ﺩﺭ ﻭﺍﻗــﻊ ﺗﺠﺮﺑــﻪﯼ ﺯﻧﺪﮔــﯽ ﻭ ﺗﻔﮑــﺮ ﺩﺍﺳﺘﺎﻳﻔﺴــﮑﯽ‬ ‫ﺍﺯ ﺍﺭﺯﺵﻫــﺎﯼ ﺍﺳــﻼﻣﯽ ﺩﺭ ﺩﻭﺭﺍﻥ ﺧــﻮﺩﺵ ﻣﻨﺤﺼﺮ ﺑﻪ‬ ‫ﻓﺮﺩ ﺍﺳــﺖ‪ .‬ﻧﺒﺎﻳﺪ ﻓﺮﺍﻣــﻮﺵ ﮐﺮﺩ ﮐــﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺣﺘﯽ‬ ‫ﺍﻧﺴﺎﻥﻫﺎﯼ ﺗﺤﺼﻴﻞ ﮐﺮﺩﻩ ﻭ ﺗﺮﺑﻴﺖ ﺷﺪﻩ ﺑﺎ ﻓﺮﻫﻨﮓ ﺭﻭﺳﯽ‬ ‫ﻫﻤﺎﻧﻨﺪ ﺳﺎﻳﺮ ﺍﺭﻭﭘﺎﻳﯽﻫﺎ ﺍﻃﻼﻋﺎﺕ ﻣﺴﺘﻘﻴﻢ ﻭ ﺑﯽﻭﺍﺳﻄﻪ ﺍﺯ‬ ‫ﺍﺳﻼﻡ ﻧﺪﺍﺷﺘﻨﺪ‪ .‬ﺗﺮﺟﻤﻪ ﻗﺮﺁﻥ ﺗﻮﺳﻂ ﻏﻴﺮ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﻧﺠﺎﻡ‬ ‫ﻣﯽﮔﺮﻓﺖ ﻭ ﺑﺎ ﺍﻫﺪﺍﻑ ﺍﻣﭙﺮﻣﺎﺳﻴﻮﻧﻴﺴــﺘﯽ‪ ،‬ﺯﻧﺪﮔﯽ ﻭ ﺳﻨﺖ‬ ‫ﭘﻴﺎﻣﺒــﺮ ﺍﮐﺮﻡ ﻣﺤﻤﺪ )ﺹ( ﺩﺭ ﺗﺮﺟﻤﻪﻫﺎ ﺗﻄﺒﻴﻘﯽ ﺑﺎ ﻣﻨﺎﺑﻊ‬ ‫ﺍﺻﻠــﯽ ﺩﺭ ﺧﺼﻮﺹ ﺷــﺮﻳﻌﺖ ﻭ ﺗﺎﺭﻳﺦ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﻧﺪﺍﺭﺩ‪.‬‬ ‫ﺩﺭ ﻭﺍﻗــﻊ‪ ،‬ﻓﻘﻂ ﻫﻢ ﺍﮐﻨﻮﻥ ﺩﺭ ﻣﺮﺯ ﻫﺰﺍﺭﺳــﺎﻟﮕﯽ ﺩﺭ ﭘﻴﺶ‬ ‫ﭼﺸــﻤﺎﻥ ﻣﺎ ﺩﺍﻧﺶ ﺩﺭ ﺧﺼﻮﺹ ﺍﺳﻼﻡ ﺑﺮﺍﯼ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﻭ‬ ‫ﻣﺘﻔﮑﺮﺍﻥ ﺭﻭﺳﯽ ﭘﺎﻳﻪ ﺭﻳﺰﯼ ﻣﯽﺷﻮﺩ ﻭ ﺩﺭ ﺣﺎﻝ ﺭﺷﺪ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺁﻥ ﺯﻣــﺎﻥ ﺍﮐﺜﺮﻳــﺖ ﺑﺮ ﺍﻳﻦ ﺑﺎﻭﺭ ﺑﻮﺩﻧﺪ ﮐﻪ »ﺷــﺮﻕ ﺩﺭ‬ ‫ﺧﻮﺍﺏ ﻓﺮﻭ ﺭﻓﺘﻪ« ﺗﻨﻬﺎ ﻣﯽﺗﻮﺍﻧﺪ ﺍﻓﺴــﺎﻧﻪﻫﺎﯼ ﺳﺤﺮ ﺁﻣﻴﺰ ﻭ‬ ‫ﮐﺎﺷﯽ ﮐﺎﺭﯼ ﭘﻴﭽﻴﺪﻩ ﺧﻮﺩ ﺭﺍ ﺣﻔﻆ ﮐﻨﺪ ﻭ ﺯﻧﺪﮔﯽ ﻣﺬﻫﺒﯽ‬ ‫ﺁﻥ‪ ،‬ﺳﻴﺮﯼ ﻗﺎﺑﻞ ﭘﻴﺶ ﺑﻴﻨﯽ ﻭ ﻣﻌﻤﻮﻟﯽ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ‪ .‬ﺍﻣﺎ‬ ‫ﺩﺭ ﮐﻤﺎﻝ ﺷﮕﻔﺘﯽ ﺗﺎ ﺣﺪﯼ ﺩﺍﺳﺘﺎﻳﻔﺴﮑﯽ ﻣﻮﻓﻖ ﺑﻪ ﭘﻴﺸﯽ‬ ‫ﮔﺮﻓﺘﻦ ﺍﺯ ﺩﻭﺭﺍﻥ ﺧﻮﺩ ﺩﺭ ﻓﻬﻢ ﭘﻴﻮﺳــﺘﮕﯽ ﻭ ﻧﺎﮔﺴﺴﺘﮕﯽ‬ ‫ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭ ﻳﮑﺘﺎﭘﺮﺳﺘﯽ ﮔﺮﺩﻳﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺍﺣﺴﺎﺳﺎﺕ‬ ‫ﻓﺮﺩﯼ ﻧﺴــﺒﺖ ﺑﻪ ﭘﻴﺎﻣﺒﺮ ﺍﺳﻼﻡ ﻧﻴﺰ ﻓﺮﺍﺗﺮ ﺍﺯ ﻣﺮﺩﻣﺎﻥ ﻋﺼﺮ‬ ‫ﺧﻮﺩ ﺑﻮﺩ‪.‬‬

‫ﻧﺸﺴﺖ ﺗﺨﺼﺼﻲ ﺑﺮﺭﺳﯽ ﺑﻴﺪﺍﺭﻱ ﺍﺳﻼﻣﻲ‬ ‫ﺑﺎ ﺗﻤﺮﮐﺰ ﺑﺮ ﺗﺤﻮﻻﺕ ﺳﻮﺭﻳﻪ‬ ‫ﺗﻨﻈﻴﻢ‪:‬ﺩﺑﻴﺮﺧﺎﻧﻪ ﺑﻴﺪﺍﺭﯼ ﺍﺳﻼﻣﯽ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١٠‬‬

‫ﻣﻄﺎﻟﺒــﻲ ﻛﻪ ﺑــﺎ ﻋﻨﻮﺍﻥ ﻧﺸﺴــﺖ ﺗﺨﺼﺼــﻲ ﺑﻴﺪﺍﺭﻱ‬ ‫ﺍﺳﻼﻣﻲ ﺑﺎ ﺗﻤﺮﻛﺰ ﺑﺮ ﺗﺤﻮﻻﺕ ﺳﻮﺭﻳﻪ ﺩﺭ ﺫﻳﻞ ﺁﻣﺪﻩ ﺍﺳﺖ؛‬ ‫ﺧﻼﺻﻪ ﺩﻭ ﻧﺸﺴــﺘﻲ ﺍﺳﺖ ﻛﻪ ﺑﺎ ﻋﻨﻮﺍﻥ ﭘﻨﺠﻤﻴﻦ ﻧﺸﺴﺖ‬ ‫ﻣﺪﻳﺮﺍﻥ ﻣﺆﺳﺴــﺎﺕ ﭘﮋﻭﻫﺸــﻲ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﺗﻮﻟﻴﺪ ﺍﺩﺑﻴﺎﺕ‬ ‫ﺑﻴــﺪﺍﺭﻱ ﺍﺳــﻼﻣﻲ ﺩﺭ ﺗﺎﺭﻳــﺦ ‪ ١٣٩٠/٦/٨‬ﻛــﻪ ﺑﺎ ﺣﻀﻮﺭ‬ ‫ﺭﻭﺳــﺎﻱ ﻣﺮﺍﻛﺰ ﭘﮋﻭﻫﺸــﻲ ﻭ ﺟﻤﻌﻲ ﺍﺯ ﺍﺳﺎﺗﻴﺪ ﺩﺍﻧﺸﮕﺎﻩ ﺑﻪ‬ ‫ﺑﺮﺭﺳــﻲ ﻣﻮﺝ ﺟﺪﻳﺪ ﺑﻴﺪﺍﺭﻱ ﺍﺳﻼﻣﻲ ﺑﺎ ﻣﺤﻮﺭﻳﺖ ﺳﻮﺭﻳﻪ‬ ‫ﭘﺮﺩﺍﺧﺖ ﻭ ﻫﻤﭽﻨﻴﻦ ﻧﺸﺴﺖ»ﺑﺮﺭﺳــﻲ ﺗﺤﻮﻻﺕ ﺳﻮﺭﻳﻪ«‬ ‫ﺍﺯ ﺳﻠﺴﻠﻪ ﻧﺸﺴــﺖﻫﺎ ﺗﺨﺼﺼﻲ ﻣﺮﻛﺰ ﻣﻄﺎﻟﻌﺎﺕ ﻓﺮﻫﻨﮕﯽ‬ ‫ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﺩﺭ ﺗﺎﺭﻳﺦ ‪ ١٣٩٠/٥/٢٤‬ﻛﻪ ﺑﺎ ﺣﻀﻮﺭ ﻣﺪﻳﺮﺍﻥ ﻭ‬ ‫ﻛﺎﺭﺷﻨﺎﺳﺎﻥ ﺳﺎﺯﻣﺎﻥ ﻓﺮﻫﻨﮓ ﻭ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺍﺳﻼﻣﯽ ﺑﺮﮔﺰﺍﺭ‬ ‫ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‬ ‫ﺩﺭ ﺍﺑﺘﺪﺍﻱ ﺟﻠﺴﻪ ﺁﻗﺎﻱ ﺩﻛﺘﺮ ﺩﻫﺸﻴﺮﻱ‪ ،‬ﻣﻌﺎﻭﻥ ﺁﻣﻮﺯﺷﻲ‬ ‫ﻭ ﭘﮋﻭﻫﺸــﻲ ﺳﺎﺯﻣﺎﻥ ﻓﺮﻫﻨﮓ ﻭ ﺍﺭﺗﻴﺎﻃﺎﺕ ﺍﺳﻼﻣﻲ‪ ،‬ﺿﻤﻦ‬ ‫ﺧﻮﺵﺁﻣﺪﮔﻮﻳﻲ ﻭ ﺍﺷــﺎﺭﻩ ﺑﻪ ﻫﺪﻑ ﺑﺮﮔﺰﺍﺭﻱ ﻧﺸﺴﺖﻫﺎﻱ‬ ‫ﺗﺨﺼﺼﻲ‪،‬ﺑــﻪ ﺑﻴــﺎﻥ ﻣﺤﻮﺭﻫﺎﻱ ﻣﻮﺭﺩ ﺑﺮﺭﺳــﻲ ﻧﺸﺴــﺖ‬ ‫ﭘﺮﺩﺍﺧﺘﻨﺪ‪.‬‬ ‫ﺩﺭ ﺍﺑﺘﺪﺍ ﺁﻗﺎﻱ ﺍﻣﻴﺮﻱ‪،‬ﻣﺪﻳﺮ ﺣﻮﺯﻩ ﻋﺮﺑﻲ ﺷــﻮﺭﺍﻱ ﻋﺎﻟﻲ‬

‫ﺍﻣﻨﻴﺖ ﻣﻠﻲ ﺿﻤﻦ ﺍﺷــﺎﺭﻩ ﺑﻪ ﺍﻣﻮﺍﺝ ﺑﻴﺪﺍﺭﻱ ﺍﺳــﻼﻣﻲ ﺩﺭ‬ ‫ﻛﺸﻮﺭﻫﺎﻱ ﻋﺮﺑﻲ‪،‬ﺍﻳﻦ ﭼﻨﻴﻦ ﺑﻪ ﺗﺤﻠﻴﻞ ﺷﺮﺍﻳﻂ ﭘﺮﺩﺍﺧﺘﻨﺪ‪:‬‬ ‫ﺑــﺎ ﮔﺬﺷــﺖ ﭼﻨﺪﻳــﻦ ﻣــﺎﻩ ﺍﺯ ﺍﻳــﻦ ﺗﺤــﻮﻝ ﺑــﺰﺭﮒ‪،‬‬ ‫ﺁﺷــﻨﺎﻳﻲ ﻣﻘﺪﻣﺎﺗﻲ ﺑﺎ ﺑﻴﺪﺍﺭﻱ ﺍﺳــﻼﻣﻲ ﺩﺭ ﻓﻀﺎﻱ ﺫﻫﻨﻲ‬ ‫ﺳﻴﺎﺳــﺘﻤﺪﺍﺭﺍﻥ ﻭ ﻣﺘﻮﻟﻴــﺎﻥ ﻋﺮﺻﻪ ﻓﺮﻫﻨﮓ ﺍﻳﺠﺎﺩ ﺷــﺪﻩ‬ ‫ﺍﺳــﺖ‪ ،‬ﺍﺯ ﺍﻳﻦ ﺭﻭ‪ ،‬ﺩﺭ ﭼﻨﻴﻦ ﻓﻀﺎﻳﻲ ﻻﺯﻡ ﺍﺳﺖ ﻣﺮﻭﺭﻱ ﺑﺮ‬ ‫ﺳﻴﺎﺳﺖﻫﺎﻱ ﺟﻤﻬﻮﺭﻱ ﺍﺳﻼﻣﻲ ﻧﺴﺒﺖ ﺑﻪ ﺗﺤﻮﻻﺕ ﺍﺧﻴﺮ‬ ‫ﺻﻮﺭﺕ ﮔﻴﺮﺩ‪.‬‬ ‫ﺩﺭ ﺍﻳــﻦ ﺧﺼــﻮﺹ‪ ،‬ﭼﻨﺪ ﻣﺴــﺎﻟﻪ ﺍﺯ ﺍﻫﻤﻴــﺖ ﻣﻀﺎﻋﻒ‬ ‫ﺑﺮﺧــﻮﺭﺩﺍﺭ ﺍﺳــﺖ‪ -١ :‬ﻧﮕﺎﻩ ﺝ‪ .‬ﺍ‪ .‬ﺍﻳﺮﺍﻥ ﺑﻪ ﻣﺴــﺎﻟﻪ ﺑﻴﺪﺍﺭﻱ‬ ‫ﺍﺳــﻼﻣﻲ‪ -٢ ،‬ﺭﺍﻫﻜﺎﺭﻫﺎﻳﻲ ﻛﻪ ﺍﻳﺮﺍﻥ ﺑﺎﻳﺪ ﺩﺍﺷــﺘﻪ ﺑﺎﺷــﺪ‪،‬‬ ‫‪ -٣‬ﺭﺍﻫﺒﺮﺩﻫﺎﻳﻲ ﻛﻪ ﻛﺸﻮﺭﻫﺎﻱ ﻏﺮﺑﻲ ﺩﺭ ﺗﻘﺎﺑﻞ ﺑﺎ ﺑﻴﺪﺍﺭﻱ‬ ‫ﺍﺳﻼﻣﻲ ﺑﻪ ﻛﺎﺭ ﻣﻲﺑﺮﻧﺪ‪.‬‬ ‫ﺝ‪ .‬ﺍ‪ .‬ﺍﻳــﺮﺍﻥ ﺗﺤﻮﻝ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺭﺍ ﻳﻚ ﺑﻴﺪﺍﺭﻱ ﺍﺳــﻼﻣﻲ‬ ‫ﻭ ﺭﻳﺸــﻪﺩﺍﺭ ﻭ ﻋﻤﻴﻖ ﻣﻲﺩﺍﻧﺪ ﻭ ﻫــﺮ ﺑﺎﺯﻳﮕﺮﻱ ﻛﻪ ﺩﺭ ﺍﻳﻦ‬ ‫ﺗﺤــﻮﻻﺕ ﺑﺮﻧﺎﻣﻪﺭﻳﺰﻱ ﻛﻨــﺪ ﺑﻪ ﻫﻤﺎﻥ ﺍﻧــﺪﺍﺯﻩ ﻫﻢ ﻧﺘﻴﺠﻪ‬ ‫ﺧﻮﺍﻫﺪ ﮔﺮﻓﺖ‪.‬‬ ‫ﺍﻳﺸﺎﻥ ﺍﻓﺰﻭﺩﻧﺪ‪ :‬ﺑﻴﺶ ﺍﺯ ﺳﻲ ﺳﺎﻝ ﻛﻪ ﺍﺯ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻲ‬

‫ﺍﻳﺮﺍﻥ ﻣﻲﮔﺬﺭﺩ‪ ،‬ﮔﻔﺘﻤﺎﻥ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻲ ﺩﺭ ﻣﻨﻄﻘﻪ ﺣﺎﻛﻢ‬ ‫ﺷــﺪﻩ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺩﺭ ﺣﺎﻟﻲ ﺍﺳــﺖ ﻛﻪ ﮔﻔﺘﻤﺎﻥ ﻣﻘﺎﺑﻞ ﺝ‪.‬‬ ‫ﺍ‪ .‬ﺍﻳــﺮﺍﻥ ﺩﺭ ﻫﻤﻪ ﺣــﺎﻻﺕ ﺍﺯ ﺭﮊﻳﻢﻫــﺎﻱ ﻣﻨﻄﻘﻪ ﺣﻤﺎﻳﺖ‬ ‫ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﺍﻳﻦ ﺗﺤﻮﻝ ﺩﺭ ﻣﻨﻄﻘﻪ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﻛﻪ ﻗﺎﻟﺐ ﺟﻬﺎﻥ ﺍﺳﻼﻡ‬ ‫ﺍﺳﺖ‪ ،‬ﺍﺗﻔﺎﻕ ﺍﻓﺘﺎﺩﻩ ﺍﺳﺖ‪ .‬ﻣﻄﺎﻟﺒﺎﺕ ﻣﺮﺩﻡ ﺍﺳﻼﻣﻲ ﺍﺳﺖ ﻭ‬ ‫ﻣﺴﻠﻤﺎﻧﺎﻥ ﻛﺎﺭﮔﺰﺍﺭ ﻭ ﻣﺠﺮﻱ ﺍﻳﻦ ﺗﺤﻮﻻﺕ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﻣﺆﺳﺴﺎﺕ ﻣﻄﺎﻟﻌﺎﺗﻲ ﺑﺎﻳﺪ ﺍﻳﻦ ﻣﺴﺎﺋﻞ ﺭﺍ ﺗﺒﻴﻴﻦ ﻛﻨﻨﺪ ﻭ‬ ‫ﺍﺑﻌﺎﺩ ﺑﻴﺪﺍﺭﻱ ﺍﺳﻼﻣﻲ ﺭﺍ ﻛﻪ ﻏﺮﺏ ﺁﻥ ﺭﺍ ﺍﺳﻼﻣﻲ ﻧﻤﻲﺩﺍﻧﺪ‪،‬‬ ‫ﻣﻮﺭﺩ ﺑﺮﺭﺳﻲ ﻗﺮﺍﺭ ﺩﻫﻨﺪ‪.‬‬ ‫ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺍﺯ ﻓﻀﺎﻫــﺎﻱ ﻣﺠﺎﺯﻱ ﺑﺮﺍﻱ ﮔﺴــﺘﺮﺵ ﺍﻳﻦ‬ ‫ﺑﻴﺪﺍﺭﻱ ﺍﺳــﺘﻔﺎﺩﻩ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺣﺎﻝ ﺍﮔــﺮ ﺍﺯ ﺍﺑﺰﺍﺭ ﻏﺮﺑﻲ ﺑﺮﺍﻱ‬ ‫ﮔﺴــﺘﺮﺵ ﺑﻴﺪﺍﺭﻱ ﺍﺳﻼﻣﻲ ﺍﺳﺘﻔﺎﺩﻩ ﺷــﻮﺩ‪ ،‬ﺩﺍﻝ ﺑﺮ ﻏﺮﺑﻲ‬ ‫ﺑﻮﺩﻥ ﺗﺤﻮﻻﺕ ﻧﻴﺴﺖ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺗﺤﻮﻻﺕ ﺍﮔﺮ ﺷﻴﻌﻴﺎﻥ ﭘﻴﺮﻭﺯ ﺷﻮﻧﺪ‪ ،‬ﺧﻮﺩ ﻏﺮﺑﻲﻫﺎ‬ ‫ﺍﺫﻋﺎﻥ ﻧﻤﻮﺩﻩﺍﻧﺪ ﻛﻪ ﺍﻳﻦ ﻣﺴــﺎﻟﻪ ﺑﻪ ﻧﻔﻊ ﺝ‪ .‬ﺍ‪ .‬ﺍﻳﺮﺍﻥ ﺍﺳﺖ‪.‬‬ ‫ﻋﻘﻴــﺪﻩ ﻭ ﺑــﺎﻭﺭ ﺝ‪ .‬ﺍ‪ .‬ﺍﻳﺮﺍﻥ ﺗﻼﺵ ﺑــﺮﺍﻱ ﺗﺤﻘﻖ ﻣﻄﺎﻟﺒﺎﺕ‬ ‫ﺑﺮﺣﻖ ﻣﺮﺩﻡ ﻣﻨﻄﻘﻪ ﺍﺳﺖ‪.‬‬ ‫ﭘﺎﺭﺍﺩﺍﻳﻢ ﺟﺪﻳﺪ ﺝ‪ .‬ﺍ‪ .‬ﺍﻳﺮﺍﻥ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﮔﺬﺷﺘﻪ ﻧﮕﺎﻩ‬ ‫ﻣﺎ ﺑﻪ ﺣﻔﻆ ﻭ ﮔﺴــﺘﺮﺵ ﺭﻭﺍﺑﻂ ﺑﺎ ﻛﺸــﻮﺭﻫﺎﻱ ﻣﻨﻄﻘﻪ ﺑﻮﺩ‬ ‫ﻭﻟﻲ ﺩﺭ ﺗﺤﻮﻝ ﺟﺪﻳﺪ ﺭﻭﺍﺑﻂ ﻣﺎ ﺑﺎ ﻛﺸــﻮﺭﻫﺎ‪ ،‬ﺗﺎﺑﻌﻲ ﺍﺯ ﻧﻮﻉ‬ ‫ﺭﻭﺍﺑﻂ ﺩﻭﻟﺖﻫﺎ ﺑﺎ ﻣﻠﺖﻫﺎﻳﺸﺎﻥ ﺍﺳﺖ‪.‬‬ ‫ﺑﺮﺍﻱ ﻣﺎ ﺭﻭﺷــﻦ ﺍﺳــﺖ ﻛﻪ ﺁﻣﺮﻳﻜﺎ‪ ،‬ﺍﺳﺮﺍﺋﻴﻞ ﻭ ﻏﺮﺑﻲﻫﺎ‪،‬‬ ‫ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺭﺍ ﺭﻫﺎ ﻧﺨﻮﺍﻫﻨﺪ ﻛﺮﺩ‪ .‬ﺑﺪﻭﻥ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺑﻪ ﺩﻟﻴﻞ‬ ‫ﻣﻨﺎﺑﻊ ﺍﻧــﺮﮊﻱ ﻭ ﺁﺏﺭﺍﻩﻫﺎﻱ ﺑﻴﻦﺍﻟﻤﻠﻠــﻲ ﺑﺎﻳﺪ ﺍﻳﻦ ﻣﻨﻄﻘﻪ‬ ‫ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﺍﺷــﺘﻪ ﺑﺎﺷــﻨﺪ ﻭ ﺑﺮﺍﻱ ﺍﻳــﻦ ﻣﻨﻈﻮﺭ ﺗﻼﺵ‬ ‫ﻣﻲﻛﻨﻨــﺪ ﻛﻪ ﺟﺮﻳﺎﻥ ﺑﻴﺪﺍﺭﻱ ﺍﺳــﻼﻣﻲ ﺭﺍ ﺑﻪ ﺍﻧﺤﺮﺍﻑ ﻭ ﻳﺎ‬ ‫ﺍﻧﻔﻌﺎﻝ ﺑﻜﺸﺎﻧﻨﺪ‪.‬‬

‫ﺑﺮﺍﻱ ﮔﺴﺘﺮﺵ‬

‫ﺑﻴﺪﺍﺭﻱ ﺍﺳﻼﻣﻲ‬

‫ﺍﺳﺘﻔﺎﺩﻩ ﺷﻮﺩ‪ ،‬ﺩﺍﻝ ﺑﺮ‬

‫ﻏﺮﺑﻲ ﺑﻮﺩﻥ ﺗﺤﻮﻻﺕ‬ ‫ﻧﻴﺴﺖ‪.‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫ﺍﻳﺸﺎﻥ ﻣﻮﺍﻧﻊ ﻭ ﺍﻣﻜﺎﻧﺎﺕ ﺁﻣﺮﻳﻜﺎ ﭼﻨﻴﻦ ﺑﺮ ﺷﻤﺮﺩﻧﺪ‪:‬‬ ‫ﻛﺸــﻮﺭﻫﺎﻳﻲ ﻛﻪ ﺗﺤــﻮﻻﺕ ﺍﺗﻔــﺎﻕ ﺍﻓﺘﺎﺩﻩ‪ ،‬ﻣﺸــﻜﻼﺕ‬ ‫ﺳــﺎﺧﺘﺎﺭﻱ ﺑﻪ ﻭﻓﻮﺭ ﻭﺟــﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﻓﻀــﺎ‪ ،‬ﻣﺮﺩﻡ ﺍﺯ‬ ‫ﺍﻓﺮﺍﺩﻱ ﻛﻪ ﺑﻪ ﺣﻜﻮﻣﺖ ﺭﺳــﻴﺪﻩﺍﻧﺪ ﻣﻄﺎﻟﺒﺎﺗﻲ ﺩﺍﺭﻧﺪ ﻭ ﺍﻳﻦ‬ ‫ﺣﻜﻮﻣﺖﻫﺎ ﺩﺭ ﺻﺪﺩ ﮔﺮﻓﺘﻦ ﺍﻣﻜﺎﻧﺎﺗﻲ ﺑﺮﺍﻱ ﺭﻓﻊ ﻣﺸﻜﻼﺕ‬ ‫ﻣﺮﺩﻡ ﻫﺴــﺘﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎﺳــﺖ ﻛﻪ ﺁﻣﺮﻳﻜﺎ ﻭ ﻛﺸــﻮﺭﻫﺎﻱ‬ ‫ﻭﺍﺑﺴــﺘﻪ ﺑﻪ ﺁﻣﺮﻳﻜﺎ ﻣﺜﻞ ﻋﺮﺑﺴﺘﺎﻥ‪ ،‬ﺍﻣﺎﺭﺍﺕ ﻭ‪ . .‬ﺍﺯ ﺍﻳﻦ ﻓﻀﺎ‬ ‫ﺳــﻮﺀ ﺍﺳــﺘﻔﺎﺩﻩ ﻛﺮﺩﻩ ﺩﺭ ﺻﺪﺩ ﺗﺜﺒﻴــﺖ ﻣﺪﻳﺮﻳﺖ ﺧﻮﻳﺶ‬ ‫ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﻣﺤﺪﻭﺩﻳــﺖ ﺟﺪﻱ ﺁﻣﺮﻳــﻜﺎ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ‪ ،‬ﻣﺸــﻜﻼﺕ‬ ‫ﺍﻗﺘﺼﺎﺩﻱ ﺧﻮﺩ ﺁﻣﺮﻳﻜﺎ ﻭ ﻧﻴﺰ ﺗﻨﻔﺮ ﻣﺮﺩﻡ ﻣﻨﻄﻘﻪ ﺍﺯ ﺁﻧﻬﺎﺳﺖ‪.‬‬ ‫ﺝ‪ .‬ﺍ‪ .‬ﻳــﺮﺍﻥ ﺑﺎ ﺩﻭ ﻛﺎﺭ ﺩﻳﭙﻠﻤﺎﺗﻴﻚ ﻭ ﻧﻴﺰ ﻛﺎﺭ ﭘﮋﻭﻫﺸــﻲ‬ ‫ﻣﻲﺗﻮﺍﻧﺪ ﻣﺎﻧﻊ ﻣﺪﻳﺮﻳﺖ ﺁﻣﺮﻳﻜﺎ ﺩﺭ ﻣﻨﻄﻘﻪ ﺷــﻮﺩ ﻭ ﺍﺯ ﺍﻳﻦ‬ ‫ﺭﻭ‪ ،‬ﺑﺎﻳــﺪ ﺳﻴﺎﺳــﺖﻫﺎﻱ ﺝ‪ .‬ﺍ‪ .‬ﺍﻳﺮﺍﻥ ﺩﺭ ﺩﻓﺎﻉ ﺍﺯ ﺳــﻮﺭﻳﻪ ﻭ‬ ‫ﻣﻘﺎﻭﻣﺖ ﻭ ﻧﻴﺰ ﺗﺤﻮﻻﺕ ﻣﻨﻄﻘﻪ ﺗﺒﻴﻴﻦ ﺷﻮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﺭﺍﺳﺘﺎ‬ ‫ﺑﺎﻳﺪ ﺿﻌﻒﻫﺎﻱ ﺳﺎﺧﺘﺎﺭﻱ ﺁﻣﺮﻳﻜﺎ ﺗﺒﻴﻴﻦ ﺷﻮﺩ‪.‬‬ ‫ﻋﻼﻭﻩ ﺑﺮ ﻣﻄﺎﻟﺐ ﻳﺎﺩ ﺷــﺪﻩ‪ ،‬ﺩﺭ ﺍﻳﻦ ﻧﺸﺴﺖ ﻣﺤﻮﺭﻫﺎﻱ‬ ‫ﺯﻳﺮ ﻣﻮﺭﺩ ﺑﺮﺭﺳﻲ ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪:‬‬ ‫‪ é‬ﻣﻮﺿﻊ ﺝ‪ .‬ﺍ‪ .‬ﺍﻳﺮﺍﻥ ﺩﺭ ﻗﺒﺎﻝ ﺳــﻮﺭﻳﻪ ﺑﺎﻳﺪ ﺑﺮﺍﻱ ﻣﺮﺩﻡ‬ ‫ﺑﺎﺯﮔﻮ ﺷــﻮﺩ ﻭ ﺍﻳﻦ ﺩﺭ ﺣﺎﻟﻲ ﺍﺳﺖ ﻛﻪ ﺗﺤﻠﻴﻞﻫﺎﻱ ﺯﻳﺎﺩﻱ‬ ‫ﺩﺭ ﺗﻠﻮﻳﺰﻳﻮﻥﻫﺎﻱ ﻏﺮﺑﻲ ﻭ ﻣﺎﻫﻮﺍﺭﻩﻫﺎ ﭘﺨﺶ ﻣﻲﺷﻮﺩ‪ .‬ﺑﺎﻳﺪ‬ ‫ﺑﻪ ﭘﺮﺳــﺶﻫﺎﻱ ﻣﺮﺩﻡ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺗﻮﺳــﻂ ﺭﺳﺎﻧﻪﻫﺎ ﻭ‬

‫ﺍﮔﺮ ﺍﺯ ﺍﺑﺰﺍﺭ ﻏﺮﺑﻲ‬

‫‪١١‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺁﻗﺎﻱ ﺍﻣﻴﺮ ﺩﺭ ﺧﺼﻮﺹ ﺳﻴﺎﺳﺖﻭ ﺭﺍﻫﺒﺮﺩﻫﺎﻱ ﺁﻣﺮﻳﻜﺎ ﺩﺭ‬ ‫ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺍﻓﺰﻭﺩﻧﺪ‪:‬‬ ‫ﺁﻣﺮﻳﻜﺎ ﺩﺭ ﺗﻼﺵ ﺍﺳﺖ ﻛﻪ ﭼﻬﺮﻩ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ‬ ‫ﺑﺎﺯﺳــﺎﺯﻱ ﻧﻤﺎﻳﺪ ﻭ ﺍﻳــﻦ ﻛﺎﺭ ﺭﺍ ﺍﺯ ﻃﺮﻳﻖ ﺑﺮﺧﻲ ﺍﺻﻼﺣﺎﺕ‬ ‫ﺩﺭ ﻛﺸــﻮﺭﻫﺎ ﺍﻋﻤــﺎﻝ ﻣﻲﻛﻨﺪ ﻭ ﻣﺪﺭﻧﻴﺰﻩ ﻛــﺮﺩﻥ ﻳﻜﻲ ﺍﺯ‬ ‫ﺭﺍﻫﻜﺎﺭﻫﺎﻱ ﺁﻧﻬﺎﺳــﺖ‪ .‬ﺍﺯ ﺁﻏﺎﺯ ﺗﺤــﻮﻻﺕ‪ ،‬ﺁﻣﺮﻳﻜﺎﻳﻲﻫﺎ ﺑﻪ‬ ‫ﺩﻧﺒﺎﻝ ﻣﺪﻳﺮﻳﺖ ﺍﻧﻘﻼﺏﻫﺎﻱ ﻣﻨﻄﻘﻪ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﺁﻣﺮﻳــﻜﺎ ﺩﺭ ﺍﻳــﻦ ﺗﺤــﻮﻻﺕ ﻧﮕــﺮﺍﻥ ﺟﺎﻳﮕﺰﻳﻦ ﺷــﺪﻥ‬ ‫ﻛﺸــﻮﺭﻫﺎﻱ ﺑﻠﻮﻙ ﺷــﺮﻕ ﻣﺎﻧﻨﺪ ﭼﻴﻦ‪ ،‬ﺭﻭﺳﻴﻪ ﻭ‪ . . .‬ﺍﺳﺖ‬

‫ﻭ ﺍﺯ ﺍﻳــﻦ ﺭﻭ‪ ،‬ﺍﺯ ﭘﻴﻮﻧــﺪ ﻭ ﺍﺭﺗﺒﺎﻁ ﻛﺸــﻮﺭﻫﺎﻱ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ‬ ‫ﺑﺎ ﻛﺸــﻮﺭﻫﺎﻱ ﺑﻠﻮﻙ ﺷــﺮﻕ ﻫﺮﺍﺱ ﺩﺍﺭﻧﺪ ﻭ ﻣﺎﻧﻊ ﺍﻳﻦ ﻛﺎﺭ‬ ‫ﻣﻲﺷــﻮﻧﺪ ﻭ ﻫﻤﭽﻨﻴــﻦ ﺗﻼﺵ ﻣﻲﻛﻨﻨﺪ ﻛﺸــﻮﺭﻫﺎﻳﻲ ﻛﻪ‬ ‫ﺳﻴﺴــﺘﻢ ﭘﺎﺩﺷﺎﻫﻲ ﺩﺍﺭﻧﺪ ﺍﻳﻦ ﺭﮊﻳﻢﻫﺎ ﺭﺍ ﺣﻔﻆ ﻛﻨﻨﺪ ﻭ ﺩﺭ‬ ‫ﺍﻳﻦ ﻣﺴﻴﺮ ﺍﺯ ﺍﺑﺰﺍﺭﻫﺎﻱ ﺁﻥﻫﺎ ﻫﻢ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﻛﻨﻨﺪ‪.‬‬ ‫ﺁﻧﻬﺎ ﺗــﻼﺵ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﺗﻨﺪﺭﻭﻫﺎ ﻗﺪﺭﺕ ﺭﺍ ﺑﻪ ﺩﺳــﺖ‬ ‫ﺑﮕﻴﺮﻧــﺪ‪ .‬ﺑﺮﺍﻱ ﺣﻔﻆ ﺍﻣﻨﻴﺖ ﺍﺳــﺮﺍﺋﻴﻞ ﺧﻮﺍﻫــﺎﻥ ﻧﺎﺑﻮﺩﻱ‬ ‫ﺟﺮﻳﺎﻥ ﻣﻘﺎﻭﻣﺖ ﻛﻪ ﺷــﺎﻣﻞ ﺳــﻮﺭﻳﻪ ‪ -‬ﺍﻳــﺮﺍﻥ ﻭ ﺣﺰﺏﺍﻟﻪ‬ ‫ﺍﺳﺖ‪ .‬ﻃﺮﺍﺣﻲ ﻣﺬﺍﻛﺮﻩ ﺣﻤﺎﺱ ﻭ ﻓﺘﺢ ﻳﻜﻲ ﺍﺯ ﺭﺍﻫﻜﺎﺭﻫﺎﻱ‬ ‫ﺁﻧﻬﺎ ﺩﺭ ﺍﻳﻦ ﺧﺼﻮﺹ ﺑﻮﺩ‪.‬‬ ‫ﺗﺤﻮﻻﺕ ﺩﺭ ﺳــﻮﺭﻳﻪ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺭﺍﺳﺘﺎﺳــﺖ‪ .‬ﺣﻜﻮﻣﺖ‬ ‫ﺳــﻮﺭﻳﻪ ﺑﺎﻳﺪ ﻧﺮﻡﺗﺮ ﺑﺎ ﻣﺮﺩﻡ ﺑﺮﺧﻮﺭﺩ ﻛﻨﺪ ﻭ ﺍﺻﻼﺣﺎﺗﻲ ﻫﻢ‬ ‫ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪.‬‬ ‫ﺁﻣﺮﻳﻜﺎﻳﻲﻫــﺎ ﻣﻲﺧﻮﺍﻫﻨﺪ ﺑﺎ ﺷﻜﺴــﺖ ﺳــﻮﺭﻳﻪ ﺍﻣﻨﻴﺖ‬ ‫ﺍﺳﺮﺍﺋﻴﻞ ﺭﺍ ﺣﻔﻆ ﻛﻨﻨﺪ‪.‬‬

‫ﻏﺮﺏ ﺧﻮﺍﻫﺎﻥ ﺍﻳﺠﺎﺩ‬ ‫ﺍﺳﻼﻡ ﺗﺮﻛﻴﻪ ﺩﺭ‬

‫ﻣﻘﺎﺑﻞ ﺍﺳﻼﻡ ﺍﻳﺮﺍﻥ‬

‫ﺍﺳﺖ ﺍﮔﺮ ﺍﻳﻦ ﻫﺪﻑ‬ ‫ﺗﺮﻛﻴﻪ ﻛﻪ ﺍﺣﻴﺎﻱ‬

‫ﺗﻔﻜﺮ ﻋﺜﻤﺎﻧﻲ ﺍﺳﺖ‬ ‫ﺗﺒﻴﻴﻦ ﺷﻮﺩ ﺧﻮﺩ‬ ‫ﺟﻬﺎﻥ ﻋﺮﺏ ﺩﺭ‬

‫ﻣﻘﺎﺑﻞ ﺁﻧﻬﺎ ﻣﻲﺍﻳﺴﺘﺪ‪.‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١٢‬‬

‫ﻣﻄﺒﻮﻋﺎﺕ ﭘﺎﺳﺦ ﺩﺍﺩﻩ ﺷﻮﺩ‪.‬‬ ‫‪ é‬ﻣﺘﺄﺳــﻔﺎﻧﻪ ﺭﺳــﺎﻧﻪﻫﺎ ﺩﭼﺎﺭ ﺧﻮﺩﺳﺎﻧﺴــﻮﺭﻱ ﻫﺴﺘﻨﺪ‬ ‫ﻭ ﺍﻳﻦ ﺩﺭ ﺣﺎﻟﻲ ﺍﺳــﺖ ﻛﻪ ﻣﺎ ﺩﺭ ﺷــﻮﺭﺍﻱ ﺍﻣﻨﻴﺖ ﺗﺎﻛﻨﻮﻥ‬ ‫ﺟﻠﺴﺎﺗﻲ ﺭﺍ ﺑﺎ ﺣﻀﻮﺭ ﺭﺳــﺎﻧﻪﻫﺎ ﻭ ﻣﻄﺒﻮﻋﺎﺕ ﺑﺮﺍﻱ ﺑﺎﺯﺗﺎﺏ‬ ‫ﺗﺤﻮﻻﺕ ﺳﻮﺭﻳﻪ ﺑﺮﮔﺰﺍﺭ ﻧﻤﻮﺩﻩﺍﻳﻢ‪.‬‬ ‫‪ é‬ﺗﺮﻙﻫــﺎ ﺑﺎﺯﻳﮕــﺮﺍﻥ ﻓﺮﺻــﺖ ﻃﻠﺒﻲ ﻫﺴــﺘﻨﺪ ﻛﻪ ﺍﺯ‬ ‫ﺟﺮﻳﺎﻧﺎﺕ ﺑﻪ ﻧﻔﻊ ﺧﻮﺩ ﺍﺳــﺘﻔﺎﺩﻩ ﻣﻲﻛﻨﻨﺪ‪ .‬ﺑﺎﻳﺪ ﺑﻪ ﺩﺧﺎﻟﺖ‬ ‫ﻧﻈﺎﻣﻲ ﻏﺮﺏ ﺩﺭ ﺳﻮﺭﻳﻪ ﺗﻮﺟﻪ ﻛﺮﺩ‪.‬‬ ‫‪ é‬ﺣﻜﻮﻣــﺖ ﺩﺭ ﺳــﻮﺭﻳﻪ ﻣﻮﺿــﻊ ﻗــﻮﻱ ﺩﺍﺭﺩ ﺍﻣﺎ ﻧﻘﺶ‬ ‫ﻧﻈﺎﻣﻲ ﺗﺮﻛﻴﻪ ﺧﻴﻠﻲ ﻣﻬﻢ ﺍﺳــﺖ ﻭ ﻣﺎ ﺑﺎﻳﺪ ﻧﻘﺶ ﺗﺮﻛﻴﻪ ﺭﺍ‬ ‫ﺍﺯ ﻟﺤﺎﻅ ﻓﺮﻫﻨﮕﻲ ﻭ ﺍﺳﺘﺮﺍﺗﮋﻳﻚ ﺗﺤﺖ ﺗﺎﺛﻴﺮ ﻗﺮﺍﺭ ﺩﻫﻴﻢ‪.‬‬ ‫ﺍﺣﺘﻤــﺎﻝ ﺣﻤﻠﻪ ﻧﺎﺗﻮ ﻭ ﻏﺮﺑﻲﻫﺎ ﺑﻪ ﺳــﻮﺭﻳﻪ ﺑﻪ ﺩﻟﻴﻞ ﺯﻳﺮ‬ ‫ﻣﻨﺘﻔﻲ ﺍﺳﺖ‪:‬‬ ‫‪ é‬ﻣﻮﻗﻌﻴﺖ ﮊﺋﻮﭘﻮﻟﻴﺘﻴﻚ ﺧﻮﺩ ﺳﻮﺭﻳﻪ‪.‬‬ ‫‪ é‬ﻧﺰﺩﻳﻜﻲ ﺟﻐﺮﺍﻓﻴﺎﻳﻲ ﺳــﻮﺭﻳﻪ ﺑﺎ ﺭﮊﻳﻢ ﺻﻬﻴﻮﻧﻴﺴﺘﻲ ﻭ‬ ‫ﺣﻤﺎﻳﺖ ﺟﺮﻳﺎﻥ ﻣﻘﺎﻭﻣﺖ‪.‬‬ ‫‪ é‬ﺍﺧﺘﻼﻑ ﺍﻋﻀﺎﻱ ﻣﺆﺛﺮ ﻧﺎﺗﻮ ﻭ ﻣﺸﻜﻞ ﺍﻗﺘﺼﺎﺩﻱ ﺍﻋﻀﺎﻱ‬ ‫ﻧﺎﺗﻮ‪.‬‬ ‫ﻏﺮﺏ ﺧﻮﺍﻫﺎﻥ ﺍﻳﺠﺎﺩ ﺍﺳﻼﻡ ﺗﺮﻛﻴﻪ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﺳﻼﻡ ﺍﻳﺮﺍﻥ‬ ‫ﺍﺳﺖ ﺍﮔﺮ ﺍﻳﻦ ﻫﺪﻑ ﺗﺮﻛﻴﻪ ﻛﻪ ﺍﺣﻴﺎﻱ ﺗﻔﻜﺮ ﻋﺜﻤﺎﻧﻲ ﺍﺳﺖ‬ ‫ﺗﺒﻴﻴﻦ ﺷﻮﺩ ﺧﻮﺩ ﺟﻬﺎﻥ ﻋﺮﺏ ﺩﺭ ﻣﻘﺎﺑﻞ ﺁﻧﻬﺎ ﻣﻲﺍﻳﺴﺘﺪ‪.‬‬ ‫ﻫــﺪﻑ ﻏﺮﺏ ﺗﻀﻌﻴﻒ ﺍﻳﺮﺍﻥ ﻭ ﻗﻄــﻊ ﺍﺭﺗﺒﺎﻁ ﺣﺰﺏﺍﻟﻪ ﺑﺎ‬ ‫ﺍﻳﺮﺍﻥ ﻭ ﺷﻴﻌﻪ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﻧﺸﺴــﺖ ﺗﺨﺼﺼــﻲ ﺑﺮﺭﺳــﻲ ﺗﺤــﻮﻻﺕ ﺳــﻮﺭﻳﻪ‬ ‫ﺣﺠﺖﺍﻻﺳﻼﻡ ﻭ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺳﺎﻻﺭ‪ ،‬ﺭﺍﻳﺰﻥ ﺳﺎﺑﻖ ﺝ‪ .‬ﺍ‪ .‬ﺍﻳﺮﺍﻥ‬ ‫ﺩﺭ ﺳــﻮﺭﻳﻪ ﺑﻪ ﺑﺮﺭﺳــﯽ ﺗﺤﻮﻻﺕ ﺍﻳﻦ ﮐﺸﻮﺭ ﭘﺮﺩﺍﺧﺖ‪ .‬ﮐﻪ‬ ‫ﺩﺭ ﺍﺩﺍﻣﻪ ﺑﻪ ﻣﻬﻤﺘﺮﻳﻦ ﻣﺤﻮﺭ ﺻﺤﺒﺖﻫﺎﯼ ﺍﻳﺸــﺎﻥ ﺍﺷــﺎﺭﻩ‬ ‫ﻣﯽﺷﻮﺩ‪.‬‬ ‫ﺳــﻮﺭﻳﻪ ﺑﺎ ‪۱۸۵۱۸۰‬ﮐﻴﻠﻮﻣﺘﺮ ﻣﺮﺑﻊ ﻭﺳﻌﺖ ﺩﺍﺭﺍﯼ ‪۱۴‬‬ ‫ﺍﺳــﺘﺎﻥ )ﺭﻳﻒ ﺩﻣﺸــﻖ‪ُ ،‬ﻗﻨ ْ‬ ‫ﺭﻋﺎ‪،‬ﺳــ َﻮﻳﺪﺍﺀ ‪ُ ،‬ﺣ ْﻤﺺ‪،‬‬ ‫ِﻴﻄ َﺮﻩ‪َ ،‬ﺩ ُ‬ ‫ﺲ‬ ‫ﺐ‪،‬ﺭ ّﻗﻪ‪،‬ﺩ‬ ‫َ‬ ‫َﻃﺮﻃﻮﺱ‪ ،‬ﻻﺫِﻗﻴﻪ‪َ ،‬ﺣﻤﺎﺀ ‪،‬ﺍِﺩﻟ َ‬ ‫ِﻳﺮﺍﻟﺰﻭﺭ‪،‬ﺣ َ‬ ‫ِﺐ‪،‬ﺣﻠَ َ‬ ‫ﮐــﻪ( ﻭ ﺑﻨﺎﺩﺭ ﻣﻬﻢ ﻻﺫﻗﻴﻪ‪ ،‬ﻃﺮﻃﻮﺱ ﻭ ﺑﺎﻧﻴﺎﺱ ﻭ ﻣﻴﺎﻧﮕﻴﻦ‬ ‫ﺭﺷﺪ ﺟﻤﻌﻴﺖ ﺳﻮﺭﻳﻪ )‪ ٢٠,٥٨١,٢٩٠‬ﻧﻔﺮ( ﺳﺎﻻﻧﻪ ‪٪۳٫۳‬‬ ‫ﻣﯽﺑﺎﺷــﺪ‪ .‬ﺣــﺪﻭﺩ ‪ ٪۷۴‬ﺟﻤﻌﻴﺖ ﺳــﻮﺭﻳﻪ ﺭﺍ ﻣﺴــﻠﻤﺎﻧﺎﻥ‬ ‫ﺳﻨﯽ‪ ٪۱۳‬ﻋﻠﻮﯼ‪ ،‬ﺷــﻴﻌﻪ ﺩﻭﺍﺯﺩﻩﺍﻣﺎﻣﯽ ﻭ ﺍﺳﻤﺎﻋﻴﻠﯽ‪٪۱۰،‬‬ ‫ﻣﺴﻴﺤﯽ ﻭ ‪ ٪۳‬ﺩﺭﻭﺯﯼ ﺗﺸــﮑﻴﻞ ﻣﯽﺩﻫﻨﺪ‪ .‬ﺍﻋﺮﺍﺏ ﺣﺪﻭﺩ‬ ‫‪ ٪۹۰‬ﺟﻤﻌﻴﺖ ﺳــﻮﺭﻳﻪ ﺷﺎﻣﻞ ﻳﮏ ﻣﻴﻠﻴﻮﻥ ﺁﻭﺍﺭﻩ ﻋﺮﺍﻗﯽ ﻭ‬ ‫ﭘﺎﻧﺼﺪ ﻫﺰﺍﺭ ﻓﻠﺴــﻄﻴﻨﯽ ﻭ ﮐﺮﺩﻫﺎ ‪ ٪۹‬ﺟﻤﻌﻴﺖ ﺍﻳﻦ ﮐﺸﻮﺭ‬

‫ﺭﺍ ﺗﺸــﮑﻴﻞ ﻣﯽﺩﻫﻨــﺪ‪ .‬ﺍﺭﻣﻨﯽﻫﺎ‪ ،‬ﺗﺮﮎﻫــﺎ‪ ،‬ﭼﺮﮐﺲﻫﺎ ﻭ‬ ‫ﻳﻬﻮﺩﻳﺎﻥ ﺍﻗﻠﻴﺖﻫﺎﯼ ﺩﻳﮕﺮ ﺳﺎﮐﻦ ﺍﻳﻦ ﮐﺸﻮﺭﻧﺪ‪.‬‬ ‫ﻣﺴﻴﺤﻴﺎﻥ ﺩﺭ ﺩﻣﺸﻖ‪ ،‬ﺣﻠﺐ ﻭ ﺷﻬﺮﮎﻫﺎﻳﯽ ﺩﺭ ﻻﺫﻗﻴﻪ‪،‬‬ ‫ﺣﻤﺺ ﻭ ﺩﺭﻋﺎ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺣﺴﮑﻪ ﺩﺭ ﺷﻤﺎﻝ ﺷﺮﻕ ﺁﻥ‬ ‫ﮐﺸﻮﺭ ﺳﺎﮐﻦ ﻣﯽﺑﺎﺷﻨﺪ ﺩﺭ ﺣﺎﻟﯽ ﮐﻪ ﺑﻴﺶ ﺍﺯ ‪٪۹۰‬ﻋﻠﻮﯼﻫﺎ‬ ‫ﺩﺭ ﺍﺳــﺘﺎﻥ ﻻﺫﻗﻴﻪ ﺯﻧﺪﮔﯽ ﻣﯽﮐﻨﻨﺪ ﮐــﻪ ﺑﻴﺶ ﺍﺯ ‪ ٪۸۰‬ﺍﺯ‬ ‫ﺳﺎﮐﻨﺎﻥ ﻣﻨﺎﻃﻖ ﺭﻭﺳــﺘﺎﻳﯽ ﺁﻥ ﺍﺳﺘﺎﻥ ﺭﺍ ﻋﻠﻮﯼ ﻣﺬﻫﺐﻫﺎ‬ ‫ﺗﺸــﮑﻴﻞ ﻣﯽﺩﻫﻨﺪ ﺳــﻬﻢ ﺩﺭﻭﺯﯼﻫﺎ ﺍﺯ ﺳــﺎﮐﻨﻴﻦ ﻣﻨﻄﻘﻪ‬ ‫ﺟﺒﻞ ﺍﻟﻌﺮﺏ ﺩﺭ ﺍﺳﺘﺎﻥ ﺳﻮﻳﺪﺍﺀ ﺑﻴﺶ ﺍﺯ ‪ ٪۹۰‬ﺍﺳﺖ ﻭ ﺁﻧﺎﻥ‬ ‫ﺍﮐﺜﺮﻳﺖ ﻣﻄﻠﻖ ﺭﺍ ﺩﺭ ‪ ۱۲۰‬ﺭﻭﺳﺘﺎﯼ ﺍﻳﻦ ﺍﺳﺘﺎﻥ ﺩﺭ ﺍﺧﺘﻴﺎﺭ‬ ‫ﺩﺍﺭﻧﺪ‪ .‬ﺷﻴﻌﻴﺎﻥ ﺟﻌﻔﺮﯼ ﺩﺭ ﻣﻨﻄﻘﻪﺍﯼ ﺑﻴﻦ ﺣﻤﺺ ﻭ ﺣﻠﺐ‬ ‫ﻣﺘﻤﺮﮐﺰ ﺷــﺪﻩﺍﻧﺪ ﻭ ‪ ٪۱۵‬ﺳﺎﮐﻨﺎﻥ ﺍﺳﺘﺎﻥ ﺣﻤﺎﻩ ﺭﺍ ﺗﺸﮑﻴﻞ‬ ‫ﻣﯽﺩﻫﻨﺪ‪ .‬ﺍﺳﻤﺎﻋﻴﻠﯽﻫﺎ ﻧﻴﺰ ﺩﺭ ﻣﻨﻄﻘﻪ ﺍﻟﺴﻠﻤﻴﻪ ﺩﺭ ﺍﺳﺘﺎﻥ‬ ‫ﺣﻤﺎﻩ ﺳﮑﻨﯽ ﮔﺰﻳﺪﻩﺍﻧﺪ‪ ،‬ﺍﻟﺒﺘﻪ ﺑﻴﺶ ﺍﺯ ‪ ۱۰۰۰۰‬ﺍﺳﻤﺎﻋﻴﻠﯽ‬ ‫ﻧﻴﺰ ﺩﺭ ﺍﺳــﺘﺎﻥ ﻻﺫﻗﻴﻪ ﺯﻧﺪﮔﯽ ﻣﯽﮐﻨﻨﺪ‪ .‬ﺳــﺎﻳﺮ ﺷــﻴﻌﻴﺎﻥ‬ ‫ﺳﻮﺭﻳﻪ ﻧﻴﺰ ﺩﺭ ﺷﻬﺮ ﺣﻠﺐ ﺳﺎﮐﻨﻨﺪ‪.‬‬ ‫ﺩﻣﺸــﻖ ﭘﺎﻳﺘﺨﺖ ﺳــﻮﺭﻳﻪ ﻣﻌﺮﻭﻑ ﺑﻪ ﺩﺭﻭﺍﺯﻩ ﺗﺎﺭﻳﺦ ﻭ ﺍﺯ‬ ‫‪ ۸‬ﺗﺎ ‪ ۱۰‬ﻫﺰﺍﺭ ﺳــﺎﻝ ﻗﺒﻞ ﺍﺯ ﻣﻴﻼﺩ ﭘﻴﻮﺳﺘﻪ ﻣﺤﻞ ﺳﮑﻮﻧﺖ‬ ‫ﺍﻧﺴﺎﻥ ﺑﻮﺩﻩ ﻭ ﭘﺲ ﺍﺯ ﺁﻧﮑﻪ ﺩﺭ ﺳﺎﻝ ‪ ۶۳۶‬ﻣﻴﻼﺩﯼ ﭘﺎﻳﺘﺨﺖ‬ ‫ﺟﻬﺎﻥ ﺍﺳــﻼﻡ ﺷﺪ‪ ،‬ﺑﻪ ﻣﻬﻢﺗﺮﻳﻦ ﺷﻬﺮ ﺟﻬﺎﻥ ﺍﺳﻼﻡ ﻣﺒﺪﻝ‬ ‫ﺷﺪ‪.‬‬ ‫ﺍﻳﻦ ﮐﺸﻮﺭ ﺍﺯ ﺳﺎﻝ ‪ ۱۹۶۳‬ﺗﺤﺖ ﻗﺎﻧﻮﻥ ﺷﺮﺍﻳﻂ ﺍﺿﻄﺮﺍﺭﯼ‬ ‫ﺍﺩﺍﺭﻩ ﻣﯽﺷــﺪ ﮐﻪ ﺑﺴﻴﺎﺭﯼ ﺁﺯﺍﺩﯼﻫﺎﯼ ﺳﻴﺎﺳﯽ ﻭ ﻣﺪﻧﯽ ﺭﺍ‬ ‫ﺑﻪ ﺣﺎﻟﺖ ﺗﻌﻠﻴﻖ ﺩﺭﺁﻭﺭﺩﻩﺑﻮﺩ‪.‬‬ ‫ﺑﻪ ﺩﻟﻴﻞ ﻧﺰﺩﻳﻜﻲ ﺳﻮﺭﻳﻪ ﺑﺎ ﻛﺸﻮﺭ ﺍﻳﺮﺍﻥ ﺍﺯ ﺟﻬﺎﺕ ﻣﺨﺘﻠﻒ‬ ‫ﺳﻴﺎﺳﻲ‪ ،‬ﻓﺮﻫﻨﮕﻲ ﻭ ﺍﻗﺘﺼﺎﺩﻱ ﺗﺤﻮﻻﺕ ﺍﺧﻴﺮ ﺳﻮﺭﻳﻪ ﺑﺮﺍﯼ‬ ‫ﺝ‪ .‬ﺍ‪ .‬ﺍﻳﺮﺍﻥ ﻭﺍﺟﺪ ﺍﻫﻤﻴﺖ ﺍﺳــﺖ ﮐﻪ ﺑﺎﻳﺪ ﺭﻳﺸﻪﻳﺎﺑﻲ ﺷﻮﺩ‪.‬‬ ‫ﺑﺮﺧﻲ ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ ﻭﺟﻮﻩ ﻳﺎﺩ ﺷﺪﻩ‪ ،‬ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪:‬‬ ‫‪ é‬ﺭﻛﻮﺩ ﺳﻴﺎﺳــﻲ‪ :‬ﻓﺮﺽ ﺑﺮ ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ ﺑﺸــﺎﺭ ﺍﺳﺪ‬ ‫ﻧﻤﺎﻳﻨﺪﻩ ﺍﻗﻠﻴﺖ ﻋﻠﻮﻱﻫﺎ‪ ،‬ﺩﺭﻭﺯﻱﻫﺎ‪ ،‬ﺍﺳــﻤﺎﻋﻴﻠﻪﻫﺎ ﺍﺳﺖ ﻭ‬ ‫ﺍﻳﻦ ﺩﺭ ﺣﺎﻟﻲ ﺍﺳﺖ ﻛﻪ ﺍﻛﺜﺮﻳﺖ ﺟﺎﻣﻌﻪ ﺳﻮﺭﻳﻪ‪ ،‬ﺍﻫﻞ ﺳﻨﺖ‬ ‫ﻫﺴــﺘﻨﺪ‪ .‬ﺍﻣﺎ ﺩﺭ ﺍﻳﻦ ﺍﻋﺘﺮﺍﺿﺎﺕ‪ ،‬ﻋﻠﻮﻱﻫﺎ ﻫﻢ ﺩﺭ ﻛﻨﺎﺭ ﺍﻫﻞ‬ ‫ﺳــﻨﺖ ﺍﺯ ﺟﻤﻠﻪ ﻣﻌﺎﺭﺿﻴﻦ ﻫﺴــﺘﻨﺪ ﻭ ﻧﻴﺰ ﺩﺭ ﻛﻨﺎﺭ ﺑﺮﺧﻲ‬ ‫ﺍﺯ ﻋﻠﻮﻱﻫــﺎ‪ ،‬ﮔﺮﻭﻩﻫﺎﻱ ﺩﻳﮕﺮﻱ ﻫﻢ ﺍﺯ ﺩﻭﻟﺖ ﺑﺸــﺎﺭ ﺍﺳــﺪ‬ ‫ﺣﻤﺎﻳﺖ ﻣﻲﻛﻨﻨﺪ‪.‬‬ ‫ﻧﻈﺎﻡ ﺳــﻮﺭﻳﻪ‪ ،‬ﺗﻚ ﺣﺰﺑﻲ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﺣﺰﺏ ﺑﺮ ﺍﺳﺎﺱ‬ ‫ﻣﺎﺩﻩ ‪ ٨‬ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳــﻲ‪ ،‬ﺣﺰﺏ ﺑﻌﺚ ﻣﻲﺑﺎﺷــﺪ‪ .‬ﻳﻜﻲ ﺩﻳﮕﺮ‬ ‫ﺍﺯ ﻣﻮﺍﻧﻊ ﺍﺻﻼﺣﺎﺕ ﻛﻪ ﺗﺎ ﺣﺪﻭﺩﻱ ﺧﻮﺩ ﺍﺳــﺪ ﺁﻥ ﺭﺍ ﺍﻧﺠﺎﻡ‬

‫ﺩﺍﺩﻩ ﺍﺳﺖ‪ ،‬ﺭﻫﺒﺮﺍﻥ ﻗﺪﻳﻤﻲ ﺣﺰﺏ ﺑﻌﺚ ﻫﺴﺘﻨﺪ‪.‬‬ ‫‪ é‬ﺭﻛﻮﺩ ﺍﻗﺘﺼﺎﺩﻱ‪ :‬ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﻭﻋﺪﻩﻫﺎﻳﻲ ﻛﻪ ﺑﺮﺍﻱ ﺭﻓﺎﻩ‬ ‫ﻣﺮﺩﻡ ﺩﺍﺩﻩ ﺷﺪﻩ ﺑﻮﺩ ﻭ ﻋﻠﻴﺮﻏﻢ ﻣﺤﻘﻖ ﺷﺪﻥ ﺑﺮﺧﻲ ﺍﺯ ﺁﻧﻬﺎ‪،‬‬ ‫ﺑﺤﺮﺍﻥ ﺍﻗﺘﺼﺎﻱ ﺟﻬﺎﻥ ﺑﺮ ﺳﻮﺭﻳﻪ ﻫﻢ ﺑﻲﺗﺄﺛﻴﺮ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻓﺴﺎﺩ ﺍﺩﺍﺭﻱ‬ ‫‪ é‬ﺩﺧﺎﻟﺖ ﺑﻴﮕﺎﻧﮕﺎﻥ‪ :‬ﻣﻮﻳﺪ ﺍﻳﻦ ﺍﻣﺮ ﺧﻮﺍﺳــﺘﻪﻫﺎﯼ ﻭﺯﻳﺮ‬ ‫ﺍﻣــﻮﺭ ﺧﺎﺭﺟﻪ ﻗﻄﺮ ﺩﺭ ﻣﻼﻗﺎﺕ ﺑﺎ ﺑﺸــﺎﺭ ﺍﺳــﺪ ﺍﺳــﺖ ﻛﻪ‬ ‫ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪:‬‬ ‫ﻗﻄــﻊ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺍﻳﺮﺍﻥ‪ -٢ ،‬ﺍﻧﺠــﺎﻡ ﺍﺻﻼﺣﺎﺕ‪ -٣ ،‬ﻗﻄﻊ‬ ‫ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺣﺰﺏﺍﷲ‬ ‫ﺩﺭ ﺍﻳــﻦ ﺭﺍﺳــﺘﺎ‪ ،‬ﻓﻌﺎﻟﻴﺖ ﺷــﺒﻜﻪﻫﺎﻱ ﺍﻃﻼﻉﺭﺳــﺎﻧﻲ ﻭ‬ ‫ﻓﻌﺎﻟﻴﺖﻫــﺎﻱ ﺑﻴﮕﺎﻧــﮕﺎﻥ ﺩﺭ ﺳــﻮﺭﻳﻪ ‪ ٤‬ﻫــﺪﻑ ﺭﺍ ﺩﻧﺒﺎﻝ‬ ‫ﻣﻲﻛﻨﺪ‪:‬‬ ‫‪ -١‬ﻓﺸﺎﺭ ﺑﺮ ﺍﻳﺮﺍﻥ‬ ‫‪ -٢‬ﻓﺸﺎﺭ ﺑﺮ ﺣﺰﺏﺍﷲ‬ ‫‪ -٣‬ﻓﺸﺎﺭ ﺑﺮ ﺣﻤﺎﺱ‬ ‫‪ -٤‬ﺁﻏﺎﺯ ﻣﺬﺍﻛﺮﻩ ﺑﺎ ﺍﺳﺮﺍﺋﻴﻞ‬

‫ﺭﺍﻫﻜﺎﺭﻫﺎﯼ ﺑﺮﻭﻥ ﺭﻓﺖ ﺳﻮﺭﻳﻪ ﺍﺯ ﺑﺤﺮﺍﻥ‪:‬‬

‫ﺩﺭ ﺍﺩﺍﻣــﻪ ﺁﻗﺎﻱ ﺗﺴــﻠﻴﻤﻲ ﻣﺴــﺌﻮﻝ ﺩﺑﻴﺮﺧﺎﻧﻪ ﺑﻴﺪﺍﺭﯼ‬ ‫ﺍﺳﻼﻣﯽ ﺳــﺎﺯﻣﺎﻥ ﻓﺮﻫﻨﮓ ﻭ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺍﺳﻼﻣﯽ ﭼﻨﻴﻦ ﺑﻪ‬ ‫ﺑﺮﺭﺳﯽ ﺗﺤﻮﻻﺕ ﺍﺧﻴﺮ ﺳﻮﺭﻳﻪ ﭘﺮﺩﺍﺧﺖ‪:‬‬ ‫ﺑﺮﺭﺳﻲ ﺗﺤﻮﻻﺕ ﺳــﻮﺭﻳﻪ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﻧﻘﺶ ﻗﺪﺭﺕﻫﺎﻱ‬ ‫ﺧﺎﺭﺟﻲ ﺩﺭ ﺍﻳﺠﺎﺩ ﺍﻭﺿﺎﻉ ﺳﻮﺭﻳﻪ ﻭ ﺍﺩﺍﻣﻪ ﻓﻌﺎﻟﻴﺖ ﻣﺨﺎﻟﻔﻴﻦ‬ ‫ﺑﺮﺍﯼ ﺟﻤﻬﻮﺭﯼ ﺍﺳــﻼﻣﯽ ﺍﻳﺮﺍﻥ ﻣﻬﻢ ﻭ ﺿﺮﻭﺭﻱ ﺍﺳــﺖ‪ .‬ﺍﺯ‬ ‫ﺍﻳﻦ ﺭﻭ ﺑﺎﻳﺪ ﺑﺎ ﺩﻗﺖ ﺗﺤﻮﻻﺕ ﺳﻮﺭﻳﻪ ﺑﺮﺭﺳﯽ ﻭ ﺭﺻﺪ ﺷﻮﺩ‪.‬‬

‫ﻭﺿﻌﻴﺖ ﺩﺍﺧﻠﯽ ﺳﻮﺭﻳﻪ‬ ‫ﻧﻘﺶ ﺍﺧﻮﺍﻥ ﺩﺭ‬

‫ﺳﻮﺭﻳﻪ ﺿﻌﻴﻒ‬

‫ﺍﺳﺖ ﻭ ﺳﻠﻔﻲﻫﺎ‬

‫ﻧﻘﺶ ﻣﻬﻢﺗﺮﻱ ﺭﺍ‬

‫ﺍﻳﻔﺎ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺑﺮﺍﻱ‬ ‫ﺗﻀﻌﻴﻒ ﺳﻠﻔﻲﻫﺎ‬

‫ﺗﻮﺯﻳﻊ ﻛﺘﺎﺏﻫﺎﻳﻲ ﻛﻪ‬ ‫ﺩﺭ ﻣﻮﺭﺩ ﻭﻫﺎﺑﻴﺖ‬

‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﭘﻴﺸﻨﻬﺎﺩ‬ ‫ﻣﻲﮔﺮﺩﺩ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫ﺩﺭ ﭼﻨﺪ ﻣﺎﻩ ﮔﺬﺷــﺘﻪ ﻭ ﺩﺭ ﮐــﻮﺭﺍﻥ ﺩﺭ ﮔﻴﺮﯼﻫﺎ ﻣﻮﺍﺭﺩ‬ ‫ﺫﻳــﻞ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻭﺿﻌﻴﺖ ﺩﺍﺧﻠﯽ ﺍﻳﻦ ﮐﺸــﻮﺭ ﻗﺎﺑﻞ ﺫﮐﺮ‬ ‫ﺍﺳﺖ‪:‬‬ ‫‪ (١‬ﺍﻋﻤﺎﻝ ﺯﻳﺎﺩ ﺧﺸﻮﻧﺖ ﻭ ﺿﻌﻒ ﺩﺭ ﺑﺮﺧﻮﺭﺩ ﻧﺮﻡ ﺍﺯ ﺳﻮﯼ‬ ‫ﺩﻭﻟﺖ ﺑﻪ ﺧﺼﻮﺹ ﺩﺭ ﻣﺮﺣﻠﻪ ﺍﻭﻝ ﺩﺭﮔﻴﺮﯼ ﻫﺎ‬ ‫‪ (٢‬ﺷــﻬﺮﻫﺎﯼ ﻣﺮﮐــﺰ ﺩﺭﮔﻴﺮﯼﻫﺎ ﺑﻪ ﻃــﻮﺭ ﻋﻤﺪﻩ ﻣﻨﺎﻃﻖ‬ ‫ﺣﺎﺷﻴﻪ ﻣﺮﺯ ﻣﺎﻧﻨﺪ ﺩﺭﻋﺎ‪ ،‬ﺟﺴﺮ ﺍﻟﺸﻐﻮﺭ‪ ،‬ﻻﺫﻗﻴﻪ‪،‬ﺣﻤﺺ ﻭ‬ ‫ﺣﻤﺎﺀ ﻭ‪ . . ....‬ﺑﻮﺩﻩﺍﻧﺪ‪.‬‬ ‫‪ (٣‬ﺍﻗﻠﻴﺖﻫﺎﻱ ﻗﻮﻣﻲ ﻭ ﻣﺬﻫﺒﻲ ﺩﺭ ﺳــﻮﺭﻳﻪ )ﻣﺴــﻴﺤﻴﺎﻥ‬ ‫ ﻣﺴــﻠﻤﺎﻥ ﻏﻴﺮ ﺍﻫﻞ ﺳــﻨﺖ ﻭ‪ (. . .‬ﺑــﻪ ﺻﻮﺭﺕ ﮐﻠﯽ ﺍﺯ‬‫ﺣﺎﻣﻴﺎﻥ ﺑﺸﺎﺭ ﺍﺳﺪ ﻫﺴﺘﻨﺪ ﻭ ﻧﮕﺮﺍﻥ ﺗﻐﻴﻴﺮ ﺩﺭ ﺣﺎﮐﻤﻴﺖ‬ ‫ﻭ ﻗﺪﺭﺕ ﺳﻨﯽﻫﺎﯼ ﻣﺘﻌﺼﺐ ﻫﺴﺘﻨﺪ‪ .‬ﺟﺎﻣﻌﻪ ﻣﺴﻴﺤﻴﺎﻥ‬ ‫ﺳــﻮﺭﻳﻪ ﺩﺭ ﺣﻤﺎﻳﺖ ﺍﺯ ﺑﺸﺎﺭ ﻣﯽﺗﻮﺍﻧﺪ ﻧﻘﺶ ﺟﺪﻱ ﺗﺮﯼ‬ ‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬ ‫‪(٤‬ﺣﻀﻮﺭ ﺑﻴﺶ ﺍﺯ ﻳﮏ ﻣﻴﻠﻴﻮﻥ ﻋﺮﺍﻗﯽ ﺩﺭ ﺳﻮﺭﻳﻪ ﻭ ﭘﺎﻧﺼﺪ‬ ‫ﻫﺰﺍﺭ ﻓﻠﺴــﻄﻴﻨﯽ ﺩﺭ ﺳــﻮﺭﻳﻪ ﻧﻴﺰ ﺍﺯ ﻋﻮﺍﻣﻞ ﻣﺜﺒﺖ ﺑﺮﺍﯼ‬ ‫ﺑﺸﺎﺭ ﻣﺤﺴﻮﺏ ﻣﯽﮔﺮﺩﻧﺪ‪.‬‬ ‫ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮﻓﺴــﺎﺩ ﺣﺰﺏ ﺑﻌﺚ ﺩﺭ ﺍﺑﻌﺎﺩ ﻣﺨﺘﻠﻒ ﺑﺮﺍﻱ‬ ‫ﻫﻤــﻪ ﻣﺮﺩﻡ ﺭﻭﺷــﻦ ﺍﺳــﺖ‪ .‬ﻫﺮﭼﻨﺪ ﺑﻴﻦ ﺣــﺰﺏ ﺑﻌﺚ ﻭ‬ ‫ﺑﺸــﺎﺭ ﻳﺎ ﺧﺎﻧﻮﺍﺩﻩ ﺍﺳــﺪ ﺑﺎﻳﺪ ﺗﻤﻴﻴﺰ ﻗﺎﺋﻞ ﺷﺪ‪ .‬ﺑﺸﺎﺭ ﺍﻧﺴﺎﻥ‬ ‫ﺳــﺎﻟﻤﻲ ﺍﺳــﺖ ﻭ ﺣﻤﺎﻳﺖ ﺗﻮﺩﻩﻫﺎﻱ ﻣﺮﺩﻡ ﺭﺍ ﺩﺍﺭﺩ‪ .‬ﺑﺸــﺎﺭ‬ ‫ﺍﺳــﺪ ﺑﺎ ﻣﺸﻜﻼﺕ ﺯﻳﺎﺩﯼ ﺭﻭﺑﺮﻭ ﺍﺳــﺖ ﻛﻪ ﺭﺍﻩ ﺣﻞ ﺍﺻﻠﯽ‪،‬‬ ‫ﺍﺻﻼﺣــﺎﺕ ﺩﺭ ﺣﺰﺏ ﺑﻌــﺚ ﻫﻤﺮﺍﻩ ﺑﺎ ﺗﻐﻴﻴــﺮﺍﺕ ﺩﺭ ﻗﺎﻧﻮﻥ‬ ‫ﺍﺳﺎﺳﻲ ﻣﯽﺑﺎﺷﺪ‪.‬‬

‫‪١٣‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫‪ é‬ﺩﻭﻟــﺖ ﺳــﻮﺭﻳﻪ ﺑﻪ ﻭﻋﺪﻩ ﺧﻮﺩﺵ ﻋﻤــﻞ ﻛﻨﺪ ﻭ ﺝ‪ .‬ﺍ‪.‬‬ ‫ﺍﻳﺮﺍﻥ ﺩﺭ ﺟﻬﺖﺩﻫﻲ ﺑﻪ ﺍﺻﻼﺣــﺎﺕ ﻓﻌﺎﻟﻴﺖ ﻧﻤﺎﻳﺪ ﻭ ﻣﺎﻧﻊ‬ ‫ﺳﺮﻛﻮﺏ ﻣﺮﺩﻡ ﺷﻮﺩ‪.‬‬ ‫‪ é‬ﺟﺪﺍ ﻛــﺮﺩﻥ ﺧﻮﺍﺳــﺘﻪﻫﺎﻱ ﻣﺮﺩﻡ ﺍﺯ ﺧﻮﺍﺳــﺘﻪﻫﺎﻱ‬ ‫ﺳﻠﻔﻲﻫﺎ ﭼﺮﺍ ﻛﻪ ﺳــﻠﻔﻲﻫﺎ ﺧﻮﺍﺳﺘﺎﺭ ﺳﻘﻮﻁ ﻧﻈﺎﻡ ﺳﻮﺭﻳﻪ‬ ‫ﻫﺴﺘﻨﺪ ﻭ ﺍﻳﻦ ﺩﺭ ﺣﺎﻟﻲ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﻡ ﺧﻮﺍﺳﺘﺎﺭ ﺍﺻﻼﺣﺎﺕ‬ ‫ﻣﻲﺑﺎﺷﻨﺪ‪.‬‬ ‫‪ é‬ﮔﺮﻓﺘﻦ ﺍﻣﻀﺎﺀ ﺍﺯ ﻋﻠﻤﺎﻱ ﺍﻫﻞ ﺳــﻨﺖ ﺩﺭ ﺟﻬﺖ ﺣﻔﻆ‬ ‫ﻭ ﺣﻤﺎﻳﺖ ﺍﺯ ﺩﻭﻟﺖ ﺑﺸﺎﺭ‪.‬‬ ‫‪ é‬ﺑﺮﮔﺰﺍﺭﻱ ﺍﺟﻼﺳــﻲ ﺩﺭ ﺧﺼﻮﺹ ﺗﺤﻮﻻﺕ ﺳــﻮﺭﻳﻪ ﺑﺎ‬ ‫ﺣﻀﻮﺭ ﻋﻠﻤﺎ ﻭ ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﺩﺭ ﺳﻮﺭﻳﻪ‪ ،‬ﻋﺮﺍﻕ ﻭ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ‪.‬‬ ‫‪ é‬ﺍﻳﺠــﺎﺩ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻋﻨﺎﺻﺮ ﻣﺆﺛﺮ ﺍﺧﻮﺍﻧﻲ ﺩﺭ ﺳــﻮﺭﻳﻪ ﻭ‬ ‫ﺩﻳﮕﺮ ﻛﺸﻮﺭﻫﺎ‪.‬‬ ‫‪ é‬ﺳﻴﺎﺳﺖ ﺍﻳﺮﺍﻥ ﺣﻤﺎﻳﺖ ﺍﺯ ﺍﺻﻼﺣﺎﺕ ﺑﺸﺎﺭ ﻭ ﻛﻤﻚﻫﺎﻱ‬ ‫ﻋﻠﻤﻲ‪ ،‬ﻓﻜﺮﻱ ﻭ ﺭﺳﺎﻧﻪﺍﻱ ﺑﻪ ﻧﻔﻊ ﺁﻧﻬﺎ ﺑﺎﻳﺪ ﺑﺎﺷﺪ‪.‬‬ ‫‪ é‬ﺗﺸــﻜﻴﻞ ﺍﺗﺤﺎﺩﻳﻪ ﻣﻘﺎﻭﻣﺖ ﺍﺳﻼﻣﻲ ﺑﺎ ﺣﻀﻮﺭ ﻋﻠﻤﺎﻱ‬ ‫ﺷﻴﻌﻪ ﻭﺍﻫﻞ ﺳﻨﺖ ﻃﺮﻓﺪﺍﺭ ﻣﻘﺎﻭﻣﺖ ﺍﺳﻼﻣﻲ ﺑﺮﺍﻱ ﺗﺠﻠﻴﻞ‬ ‫ﺍﺯ ﻣﻮﺍﺿﻊ ﺍﻳﺮﺍﻥ ﻭ ﺳﻮﺭﻳﻪ‪.‬‬ ‫‪ é‬ﺗﻘﻮﻳﺖ ﺟﺒﻬﻪ ﻣﻘﺎﻭﻣﺖ ﺍﺳﻼﻣﻲ‪.‬‬

‫‪ é‬ﻧﻘﺶ ﺍﺧﻮﺍﻥ ﺩﺭ ﺳﻮﺭﻳﻪ ﺿﻌﻴﻒ ﺍﺳﺖ ﻭ ﺳﻠﻔﻲﻫﺎ ﻧﻘﺶ‬ ‫ﻣﻬﻢﺗﺮﻱ ﺭﺍ ﺍﻳﻔﺎ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺑﺮﺍﻱ ﺗﻀﻌﻴﻒ ﺳــﻠﻔﻲﻫﺎ ﺗﻮﺯﻳﻊ‬ ‫ﻛﺘﺎﺏﻫﺎﻳــﻲ ﻛﻪ ﺩﺭ ﻣﻮﺭﺩ ﻭﻫﺎﺑﻴﺖ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ ،‬ﭘﻴﺸــﻨﻬﺎﺩ‬ ‫ﻣﻲﮔﺮﺩﺩ‪.‬‬

‫ﺍﺯ ﻣﺸــﻜﻼﺕ ﺣــﺰﺏ ﺑﻌــﺚ‪ ،‬ﺭﻭﻳﺎﺭﻭﻳﻲ ﺑﻴــﻦ ﻗﻮﻣﻴﺖ ﻭ‬ ‫ﺍﺳﻼﻣﻴﺖ ﺍﺳــﺖ ﻫﺮﭼﻨﺪ ﺑﻪ ﻃﻮﺭ ﺭﺳﻤﯽ ﺍﻋﻼﻡ ﻛﺮﺩﻧﺪ ﻛﻪ‬ ‫ﻗﻮﻣﻲ ﮔﺮﺍﻳﯽ ﺑﺪﻭﻥ ﺍﺳﻼﻡ ﻣﺤﻮﺭﯼ‪ ،‬ﺟﺎﻫﻠﻴﺖ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺯﻣﻴﻨــﻪ ﺳﻴﺎﺳــﯽ‪ ،‬ﻋﺪﻡ ﺁﺯﺍﺩﯼ ﺍﺣــﺰﺍﺏ ﻭ ﺑﺮﮔﺰﺍﺭﯼ‬ ‫ﺍﻧﺘﺨﺎﺑﺎﺕ ﻓﺮﻣﺎﻳﺸﯽ ﻭ ﻣﻮﺭﻭﺛﯽ ﺑﻮﺩﻥ ﺍﻧﺘﻘﺎﻝ ﻗﺪﺭﺕ ﺍﻧﺴﺪﺍﺩ‬ ‫ﺧﺎﺻﯽ ﺭﺍ ﺩﺭ ﺻﺤﻨﻪ ﺳﻴﺎﺳﯽ ﺩﺍﺧﻠﯽ ﺍﻳﺠﺎﺩ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺑﻌــﺪ ﺍﺟﺘﻤﺎﻋــﯽ‪ ،‬ﺣﺎﻛﻤﻴــﺖ ﺑــﺪﻭﻥ ﻣﺤﺪﻭﺩﻳــﺖ‬ ‫ﺳﺎﺯﻣﺎﻥﻫﺎﻱ ﺍﻣﻨﻴﺘﯽ ﺑﺮ ﻫﻤﻪ ﺍﺑﻌﺎﺩ ﺍﺟﺘﻤﺎﻋﯽ ﺍﻋﻢ ﺍﺯ ﻓﻌﺎﻟﻴﺖ‬ ‫ﻧﻬﺎﺩﻫﺎﯼ ﻏﻴﺮ ﺩﻭﻟﺘﯽ‪ ،‬ﺍﻧﺘﺼﺎﺑﺎﺕ‪ ،‬ﺗﺮﻓﻴﻌﺎﺕ‪ ،‬ﻣﺴﺎﻓﺮﺕﻫﺎ ﻭ‪....‬‬ ‫‪ . . .‬ﻣﻨﺠﺮ ﺑﻪ ﺍﻓﺰﺍﻳﺶ ﺭﺷــﻮﻩ‪ ،‬ﺣﺎﻛﻤﻴﺖ ﺭﻭﺍﺑﻂ ﺑﺮ ﺿﻮﺍﺑﻂ‪،‬‬ ‫ﮔﺴــﺘﺮﺵ ﻓﻀﺎﯼ ﺗﻤﻠﻖ ﻭ ﭼﺎﭘﻠﻮﺳــﯽ ﻭ ﻓــﺮﺍﺭ ﻣﻐﺰﻫﺎ ﻭ‪....‬‬ ‫ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺑﺨﺶ ﺍﻗﺘﺼﺎﺩﯼ‪ ،‬ﺣﺎﻛﻤﻴﺖ ﺭﺍﻧﺖﻫﺎﻱ ﺣﺎﻛﻢ‪ ،‬ﻣﺎﻓﻴﺎﯼ‬ ‫ﺍﻗﺘﺼﺎﺩﯼ ﺍﻣﻨﻴﺘﯽ‪ ،‬ﺳﭙﺮﺩﻥ ﺍﻣﺘﻴﺎﺯﺍﺕ ﻭﺍﺭﺩﺍﺕ ﻭ ﺻﺎﺩﺭﺍﺕ ﻭ‬ ‫ﻣﺎﻟﻜﻴﺖ ﺍﻣﺘﻴﺎﺯ ﻛﺎﺭﺧﺎﻧﻪﻫﺎ‪ ،‬ﺷــﺮﻛﺖﻫﺎﻱ ﺍﻗﺘﺼﺎﺩﯼ‪،‬ﺻﻨﺎﻳﻊ‬ ‫ﺳﺒﻚ ﻭ ﺳــﻨﮕﻴﻦ‪ ،‬ﺷــﺮﮐﺖﻫﺎﯼ ﻣﺨﺎﺑﺮﺍﺗﯽ ﺧﺼﻮﺻﯽ ﺑﻪ‬ ‫ﻋﻨﺎﺻﺮ ﺧﺎﺹ ﻭ ﻧﻮﺭ ﭼﺸــﻤﯽﻫﺎ ﺍﻓﺰﺍﻳﺶ ﺗﻔﺎﻭﺕ ﻃﺒﻘﺎﺗﯽ ﺭﺍ‬ ‫ﺍﻳﺠﺎﺩ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺯﻣﻴﻨﻪ ﻓﺮﻫﻨﮕﯽ‪ ،‬ﺭﻭﻧﺪ ﺗﮑﻴﻪ ﺑﺮ ﺗﺮﻭﻳﺞ ﺳﻴﺎﺳــﺖﻫﺎﯼ‬ ‫ﺣﺎﻛﻤﺎﻥ ﺩﺭ ﺑﺨﺶﻫﺎﯼ ﻣﺨﺘﻠﻒ ﺍﻋﻢ ﺍﺯ ﺭﺳﺎﻧﻪﻫﺎﯼ ﺻﻮﺗﯽ‬ ‫ﻭ ﺗﺼﻮﻳﺮﯼ‪،‬ﺷــﺒﮑﻪﻫﺎﯼ ﻣﺎﻫﻮﺍﺭﻩﺍﯼ‪ ،‬ﺍﻧﺘﺸﺎﺭﻛﺘﺐ‪ ،‬ﻧﺸﺮﻳﺎﺕ‬ ‫ﻭ ﺭﺳﺎﻧﻪﻫﺎﯼ ﮐﺎﻏﺬﯼ ﻭ‪ . . . ....‬ﺑﻪ ﺷﺪﺕ ﺩﻧﺒﺎﻝ ﻣﯽﮔﺮﺩﻳﺪ‪.‬‬

‫ﻣﻌﺎﺭﺿﻴﻦ ﺩﺍﺧﻠﯽ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١٤‬‬

‫ﭼﻬﺮﻩ ﻏﺎﻟﺐ ﺩﺭ ﻣﻴﺎﻥ ﺗﻈﺎﻫﺮﻛﻨﻨﺪﮔﺎﻥ ﺳــﻮﺭﻳﻪ‪ ،‬ﺍﺳــﻼﻡ‬ ‫ﮔﺮﺍ ﻫﺴــﺘﻨﺪ‪ .‬ﺷــﺒﻜﻪﻫﺎﻱ ﻣﻌﺮﻭﻑ ﻣﻌﺎﺭﺿﻪ ﺳﻮﺭﻱ ﻣﺎﻧﻨﺪ‬ ‫ﺍﻟﻮﺻﺎﻝ‪ ،‬ﺩﺭ ﺣﺎﻝ ﺗﺒﻠﻴﻎ ﻋﻠﻴﻪ ﺷﻴﻌﻪ ﻭ ﻧﻈﺎﻡ ﺳﻮﺭﻳﻪ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﺍﺧﻮﺍﻥ ﺳــﻮﺭﻳﻪ ﺳــﻠﻔﻲ‪ ،‬ﺗﻨﺪﺭﻭ ﻭ ﺿﺪ ﺷــﻴﻌﻪ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﺷــﺒﮑﻪﻫﺎﯼ ﻭﺻــﺎﻝ ﻭ ﺻﻔــﺎ ﻧﻘــﺶ ﺯﻳــﺎﺩﯼ ﺩﺭ ﺗﺤﺮﻳﮏ‬ ‫ﺍﺣﺴﺎﺳﺎﺕ ﺍﻫﻞ ﺳﻨﺖ ﻋﻠﻴﻪ ﺷﻴﻌﻴﺎﻥ ﺩﺍﺭﻧﺪ‪.‬‬ ‫ﺗﺎﺛﻴﺮﮔﺬﺍﺭﯼ ﺗﻈﺎﻫﺮﺍﺕ ﺩﺭ ﺣﻤﺎﺀ ﺑﺮ ﮔﻔﺖ ﻭﮔﻮﻫﺎﯼ ﻣﻠﯽ‬ ‫)ﺩﺭ ﺩﻭ ﺟﻤﻌﻪ ﻣﺘﻮﺍﻟــﯽ ﺗﻈﺎﻫﺮﺍﺕ ﺑﻴﻦ ‪ ٢٠٠‬ﺗﺎ ‪ ٥٠٠‬ﻫﺰﺍﺭ‬ ‫ﻧﻔﺮﯼ ﺩﺭ ﺷﻬﺮ ‪ ٨٠٠‬ﻫﺰﺍﺭ ﻧﻔﺮﯼ ﺑﺎ ﺷﻌﺎﺭ ﻻﺣﻮﺍﺭ(‬ ‫ﺷﻬﺮﻫﺎﯼ ﺣﻤﺎﺀ ﻭ ﺣﻤﺺ ﭘﺎﻳﮕﺎﻩ ﺍﺻﻠﯽ ﺍﺧﻮﺍﻥ ﻣﯽﺑﺎﺷﺪ‪.‬‬ ‫ﺍﺧﻮﺍﻥ ﺑﺎ ﻋﺒﺪﺍﻟﺤﻠﻴﻢ ﺧﺪﺍﻡ ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ ﮐﺸﺘﺎﺭ ﺟﻤﻌﯽ ﺁﻧﻬﺎ‬ ‫ﺩﺭ ﺯﻣﺎﻥ ﺍﺳﺪ ﺍﺳﺘﺎﻧﺪﺍﺭ ﺣﻤﺺ ﺑﻮﺩ‪ ،‬ﻫﻢ ﭘﻴﻤﺎﻥ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﮐﻠﻴﻨﺘــﻮﻥ ﻭﺯﻳﺮ ﺧﺎﺭﺟــﻪ ﺍﻣﺮﻳﮑﺎ ﻫﻤﺰﻣﺎﻥ ﺑــﺎ ﺑﺮﮔﺰﺍﺭﯼ‬ ‫ﮐﻨﻔﺮﺍﻧــﺲ ﻧﺠــﺎﺕ ﻭﻃــﻦ ﺩﺭ ﺗﺮﮐﻴﻪ ﺍﻇﻬﺎﺭ ﺩﺍﺷــﺖ ﺗﺎﺛﻴﺮ‬

‫ﮔﺬﺍﺭﯼ ﺑﺮ ﻭﺿﻌﻴﺖ ﺳﻮﺭﻳﻪ ﺍﺯ ﺧﺎﺭﺝ ﺍﻣﮑﺎﻥ ﭘﺬﻳﺮ ﻧﻤﯽﺑﺎﺷﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﮐﻨﻔﺮﺍﻧﺲ ‪ ٣٠٠‬ﻧﻔﺮ ﺍﺯ ﻣﻌﺎﺭﺻﻴﻦ ﺳــﻮﺭﯼ ﺍﺯ ﺟﻤﻠﻪ‬ ‫ﻫﻴﺜﻢ ﺍﻟﻤﺎﻟﺢ ﺑﺮﺍﯼ ﺣﻤﺎﻳﺖ ﺍﺯ ﺍﻋﺘﺮﺍﺿﺎﺕ ﺍﺧﻴﺮ ﺩﺭ ﺳﻮﺭﻳﻪ ﻭ‬ ‫ﻣﺸﺨﺺ ﮐﺮﺩﻥ ﺭﺍﻫﺒﺮﺩ ﺣﺮﮐﺖ ﮐﺸﻮﺭ ﺑﻪ ﺳﻤﺖ ﺩﻣﮑﺮﺍﺳﯽ‬ ‫ﺣﻀﻮﺭ ﺩﺍﺭﻧﺪ‪.‬‬

‫ﺍﻗﺪﺍﻣﺎﺕ ﺩﻭﻟﺖ‬ ‫ﺑﺸــﺎﺭ ﺍﺳــﺪ ﺍﺯ ﺯﻣﺎﻥ ﺗﮑﻴﻪ ﺑﺮ ﻣﺴــﻨﺪ ﻗﺪﺭﺕ ﺩﺭ ﺻﺪﺩ‬ ‫ﺍﻳﺠﺎﺩ ﺗﻐﻴﻴﺮﺍﺕ ﻭ ﺍﺻﻼﺡ ﻧﻈﺎﻡ ﺳﻴﺎﺳﯽ ﻭ ﺍﺟﺘﻤﺎﻋﯽ ﻛﺸﻮﺭ‬ ‫ﺑﺮﺁﻣﺪ‪ .‬ﺑﺸــﺎﺭ ﮐﻪ ﺩﺭ ﻛﺸﻮﺭ ﺍﻧﮕﻠﺴــﺘﺎﻥ ﺗﺤﺼﻴﻼﺕ ﺧﻮﺩ ﺭﺍ‬ ‫ﺩﺭ ﺯﻣﻴﻨﻪ ﭘﺰﺷــﻜﯽ ﺳــﭙﺮﯼ ﻛﺮﺩﻩ ﺑﻮﺩ‪ ،‬ﺍﻋﻼﻡ ﻧﻤﻮﺩ ﮐﻪ ﺩﺭ‬ ‫ﺻﺪﺩ ﺗﺸــﻜﻴﻞ ﺍﺣﺰﺍﺏ ﺟﺪﻳﺪ ﻭ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻫﻤﻪ ﺍﻧﺪﻳﺸﻪﻫﺎ‬ ‫ﻭ ﻋﻘﺎﻳﺪ ﺩﺭ ﺟﻬﺖ ﺍﺩﺍﺭﻩ ﻛﺸﻮﺭ ﻣﻲﺑﺎﺷﺪ‪.‬‬ ‫ﺑــﺎ ﺍﻳﺠﺎﺩ ﻓﻀــﺎﯼ ﺟﺪﻳــﺪ ﺷــﺨﺼﻴﺖﻫﺎﯼ ﮔﻮﻧﺎﮔﻮﻥ ﺑﺎ‬ ‫ﺍﺳﺘﻔﺎﺩﻫﺎ ﺍﺯ ﺍﻳﻦ ﻭﺿﻌﻴﺖ ﺷﺮﻭﻉ ﺑﻪ ﺍﻧﺘﻘﺎﺩﻫﺎﯼ ﮔﺴﺘﺮﺩﻩ ﺍﺯ‬ ‫ﺷﺮﺍﻳﻂ ﮐﺸﻮﺭ ﻭ ﺑﻪ ﺧﺼﻮﺹ ﻧﻬﺎﺩﻫﺎﯼ ﺳﻴﺎﺳﯽ ﻛﺸﻮﺭ ﺍﻋﻢ‬ ‫ﺍﺯ ﻛﺎﺑﻴﻨﻪ ﻭ ﻣﺠﻠﺲ ﭘﺮﺩﺍﺧﺘﻨﺪ‪ .‬ﺍﻓﺮﺍﺩﯼ ﻣﺎﻧﻨﺪ ﺭﺿﻮﺍﻥ ﺯﻳﺎﺩﻩ‬ ‫ﻭ ﺭﻳﺎﺽ ﺍﻟﺴــﻴﺪ ﻭ‪ .... ....‬ﺑﺎ ﺍﺑﺮﺍﺯ ﻧﻈﺮﺍﺗﯽ ﻣﺎﻧﻨﺪ ﻓﺮﻣﺎﻳﺸــﯽ‬ ‫ﺑــﻮﺩﻥ ﻣﺠﻠــﺲ ﻭ ﻛﺎﺑﻴﻨﻪ ﺍﻧﺘﺼﺎﺑــﯽ ﻭ ﻋﺪﻡ ﺗﮑﻴــﻪ ﺁﻥ ﺑﺮ‬ ‫ﭘﺎﻳﻪﻫﺎﯼ ﻣﺮﺩﻣﯽ ﻓﻀﺎﯼ ﻣﺘﺸﻨﺠﯽ ﺭﺍ ﺍﻳﺠﺎﺩ ﻧﻤﻮﺩﻧﺪ‪.‬‬ ‫ﺍﻳﻦ ﻭﺿﻌﻴﺖ ﺑﺸﺎﺭ ﺍﺳﺪ ﺭﺍ ﻭﺍﺩﺍﺭ ﻧﻤﻮﺩ ﺳﻴﺎﺳﺖﻫﺎﻱ ﺧﻮﺩ‬ ‫ﺭﺍ ﺗﻌﺪﻳﻞ ﻛــﺮﺩﻩ ﻭ ﺩﻭﺭﺍﻥ ﻣﺮﺑﻮﻁ ﺑﻪ ﭘﺪﺭ ﺧﻮﺩ ﺭﺍ ﺑﻪﻋﻨﻮﺍﻥ‬ ‫ﺧﻂ ﻗﺮﻣﺰ ﺍﻋﻼﻡ ﻭ ﻫﻤﮕﺎﻥ ﺭﺍ ﺑﻪ ﺍﻧﺪﻳﺸــﻴﺪﻥ ﺟﻬﺖ ﺑﺮﻧﺎﻣﻪ‬ ‫ﺭﻳــﺰﯼ ﺑﺮﺍﯼ ﺁﻳﻨﺪﻩ ﻓﺮﺍ ﺧﻮﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺍﻗﺪﺍﻡ ﺑﺸــﺎﺭ ﺍﺯ ﺳــﻮﯼ‬ ‫ﻣﺨﺎﻟﻔﺎﻥ ﺑﻪﻋﻨﻮﺍﻥ ﻳﻚ ﺩﺍﻡ ﺟﻬﺖ ﺳﺮﻛﻮﺑﯽ ﻣﺨﺎﻟﻔﺎﻥ ﺗﻠﻘﯽ‬ ‫ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﺍﺯ ﺯﻣــﺎﻥ ﺷــﺮﻭﻉ ﺗﻈﺎﻫــﺮﺍﺕ ﺩﺭ ﻣﺎﻩ ﻣﺎﺭﺱ‪ ،‬ﺑﺸــﺎﺭ ﺩﺭ‬ ‫ﭼﻨﺪﻳﻦ ﺳــﺨﻨﺮﺍﻧﯽ ﻣﻠﺖ ﺭﺍ ﺧﻄﺎﺏ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﺑﺮ ﺩﺧﺎﻟﺖ‬ ‫ﺑﻴﮕﺎﻧﮕﺎﻥ ﺩﺭ ﺍﻣﻮﺭ ﮐﺸﻮﺭ ﻭ ﺿﺮﻭﺭﺕ ﺣﻞ ﻣﺸﻜﻼﺕ ﺳﻮﺭﻳﻪ‬ ‫ﺍﺯ ﻃﺮﻳﻖ ﮔﻔﺖ ﻭﮔﻮﻫﺎﻱ ﻣﻠﻲ ﺗﺎﮐﻴﺪ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﻭﻟﺖ ﺩﺭ‬ ‫ﭘﺎﺳﺦ ﺑﻪ ﺩﺭ ﺧﻮﺍﺳــﺖﻫﺎﯼ ﻣﺮﺩﻡ ﺍﻗﺪﺍﻣﺎﺕ ﺫﻳﻞ ﺭﺍ ﺑﻪ ﺍﺟﺮﺍ‬ ‫ﺩﺭ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪:‬‬ ‫‪ -١‬ﺣﺎﻟﺖ ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ‬ ‫‪ -٢‬ﺍﻋﻼﻡ ﻋﻔﻮ ﻋﻤﻮﻣﯽ )ﺩﻭ ﻣﺮﺗﺒﻪ(‬ ‫‪ -٣‬ﺍﺻﻼﺡ ﻗﻮﺍﻧﻴﻦ ﺍﻧﺘﺨﺎﺑﺎﺕ‬ ‫‪ -٤‬ﻃﺮﺡﻫﺎﯼ ﺣﻤﺎﻳﺘﯽ ﺑﺮﺍﯼ ﺗﺴــﻬﻴﻞ ﺍﻣﻮﺭ ﻣﻌﻴﺸــﺘﯽ‬ ‫ﻣﺮﺩﻡ‬ ‫‪ -٥‬ﺑﺮﮔﺰﺍﺭﯼ ﺟﻠﺴﻪ ﮔﻔﺖ ﻭﮔﻮﯼ ﻣﻠﯽ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١٥‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫‪ -٦‬ﺗﺼﻮﻳﺐ ﻗﺎﻧﻮﻥ ﺁﺯﺍﺩﯼ ﺍﺣﺰﺍﺏ ﺩﺭ ﺩﻭﻟﺖ‬ ‫‪ -٧‬ﺗﺸﮑﻴﻞ ﻛﻤﻴﺘﻪ ﺍﺻﻼﺡ ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳﻲ‬ ‫‪ -٨‬ﺍﺧﻮﺍﻥ ﺳﻮﺭﻳﻪ ﻭ ﺗﻔﺎﻫﻢ ﺑﺎ ﻧﻈﺎﻡ‬ ‫ﺟﻤﺎﻋﺖ ﺍﺧﻮﺍﻥ ﺍﻟﻤﺴــﻠﻤﻴﻦ ﺷﺎﺧﻪ ﺳــﻮﺭﻳﻪ ﺑﻪ ﺗﺎﺯﮔﯽ‬ ‫ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻭﺿﺎﻉ ﻭ ﺭﻭﺍﺑﻂ ﺳﻴﺎﺳــﯽ ﺩﺍﺧﻠﯽ ﻣﻮﺿﻊ ﺳﻴﺎﺳﯽ‬ ‫ﻋﺎﻗﻼﻧﻪ ﮔﺮﻓﺘﻪ ﺍﺳــﺖ ﮐﻪ ﺑﺨﺸــﯽ ﺍﺯ ﺍﻳﻦ ﻣﻮﺿﻊ ﺑﻪ ﺭﺍﺑﻄﻪ‬ ‫ﺍﻳﻦ ﺟﻨﺒﺶ ﺑﺎ ﻧﻈﺎﻡ ﺳﻴﺎﺳــﯽ ﺣﺎﮐﻢ ﺑﺮ ﻣﯽﮔﺮﺩﺩ ﻭ ﺑﺨﺸﯽ‬ ‫ﺩﻳﮕﺮ ﺍﺯ ﺁﻥ ﺑﻪ ﺗﺜﺒﻴﺖ ﺍﻧﺴﺠﺎﻡ ﻭ ﻭﺣﺪﺕ ﻣﻠﯽ ﺩﺭ ﺭﻭﻳﺎﺭﻭﻳﯽ‬ ‫ﺑــﺎ ﺧﻄﺮﻫﺎﯼ ﺧﺎﺭﺟﯽ ﮐــﻪ ﻣﻮﺟﻮﺩﻳﺖ ﺳــﻮﺭﻳﻪ ﺭﺍ ﺗﻬﺪﻳﺪ‬ ‫ﻣﯽﮐﻨﺪ‪ .‬ﺍﺧﻮﺍﻥ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺳــﻮﺭﻳﻪ ﺑﺎ ﮔﺮﻓﺘﻦ ﺍﻳﻦ ﻣﻮﺿﻊ‬ ‫ﺟﺪﻳــﺪ‪ ،‬ﺍﺭﺍﺩﻩ ﺟﺴــﻮﺭﺍﻧﻪ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﯼ ﺗﺼﺤﻴﺢ ﺳﻴﺎﺳــﺖ‬ ‫ﻗﺪﻳﻤــﯽ ﺍﺵ ﺩﺭ ﻣﺨﺎﻟﻔــﺖ ﺑﺎ ﻧﻈﺎﻡ ﺳﻴﺎﺳــﯽ ﻭ ﺩﺭ ﭘﻴﺶ‬ ‫ﮔﺮﻓﺘﻦ ﮔﺰﻳﻨﻪﻫﺎﯼ ﺗﻌﺎﺭﺽ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺳﻴﺎﺳﺖ‬ ‫ﻗﺪﻳﻤﯽ ﺷــﮑﺎﻑ ﻣﻴﺎﻥ ﺩﻭ ﻃﺮﻑ ﺭﺍ ﺑﻴﺸــﺘﺮ ﻭ ﺑﻴﺸﺘﺮ ﮐﺮﺩ‬ ‫ﻭ ﻧﻮﻋﯽ ﮔﺴﺴــﺖ ﺳﻴﺎﺳــﯽ ﻭ ﺭﻭﺍﻧﯽ ﻣﻴﺎﻥ ﺩﻭ ﻃﺮﻑ ﭘﺪﻳﺪ‬ ‫ﺁﻭﺭﺩ‪ .‬ﺍﻧﺰﻭﺍﯼ ﺳﻴﺎﺳــﯽ ﺟﻤﺎﻋﺖ ﺍﺧﻮﺍﻥ ﺩﺭ ﺩﺍﺧﻞ ﺳﻮﺭﻳﻪ ﻭ‬ ‫ﺳــﻮﺀ ﺍﺳﺘﻔﺎﺩﻩ ﺑﻴﮕﺎﻧﮕﺎﻥ ﺍﺯ ﺁﺛﺎﺭ ﺍﻳﻦ ﻧﺰﺍﻉ ﺩﺍﺧﻠﯽ ﺩﺭ ﺟﻬﺖ‬ ‫ﺍﻧﺰﻭﺍﯼ ﺳﻴﺎﺳــﯽ ﺳــﻮﺭﻳﻪ ﻭ ﺍﺑﺮﺍﺯ ﺑﺪﺗﺮﻳﻦ ﺍﻫﺎﻧﺖﻫﺎ ﺑﻪ ﺍﻳﻦ‬ ‫ﻧﻈــﺎﻡ ﺩﺭﺍﻓﮑﺎﺭ ﻋﻤﻮﻣﯽ ﻏﺮﺑﻴﺎﻥ ﺍﺯ ﺁﺛﺎﺭ ﺍﻳﻦ ﮔﺴﺴــﺖ ﺑﻮﺩﻩ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﻣﺎ ﻣﯽﺩﺍﻧﺴــﺘﻴﻢ ﮐﻪ ﺍﻳﻦ ﻣﻮﺿﻊ ﺳﻴﺎﺳﯽ ﻣﻌﻘﻮﻝ ﻭ ﺁﺭﺍﻡ‬ ‫ﺍﺧﻮﺍﻥ ﺍﻟﻤﺴــﻠﻤﻴﻦ ﺳﻮﺭﻳﻪ ﺍﺯ ﺳــﺎﻝﻫﺎ ﭘﻴﺶ ﺟﻮﺍﻧﻪ ﺯﺩﻩ ﻭ‬ ‫ﭼﻨﺪ ﺳــﺎﻝ ﭘﻴﺶ ﺑﻪ ﺗﺪﻭﻳــﻦ ﺑﺮﻧﺎﻣــﻪ ﮐﺎﺭﯼﺍﯼ ﺍﻧﺠﺎﻣﻴﺪﻩ‬ ‫ﮐﻪ ﻣﺴــﺘﻨﺪ ﺑﻪ ﺑﺎﺯﻧﮕﺮﯼ ﮊﺭﻑ ﺩﺭ ﺍﺷــﺘﺒﺎﻫﺎﺕ ﭘﻴﺸﻴﻦ ﺍﻳﻦ‬ ‫ﺟﻤﺎﻋﺖ ﻭ ﭘﺬﻳﺮﺵ ﮔﺰﻳﻨﻪ ﻓﻌﺎﻟﻴﺖ ﺩﻣﻮﮐﺮﺍﺗﻴﮏ ﻭ ﺁﺭﺍﻡ ﻭ ﺍﺯ‬ ‫ﺭﻫﮕﺬﺭ ﻣﺸــﺮﻭﻋﻴﺖ ﻗﺎﻧﻮﻧﯽ ﻭ ﻧﻬﺎﺩﻫﺎﯼ ﻗﺎﻧﻮﻧﯽ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﺎ ﻫﻤﭽﻨﻴﻦ ﻣﯽﺩﺍﻧﺴــﺘﻴﻢ ﮐﻪ ﻋﻠﻨﯽ ﺷــﺪﻥ ﺍﻳﻦ ﺑﺮﻧﺎﻣﻪ ﺍﺯ‬ ‫ﺳــﻮﯼ ﺍﺧﻮﺍﻥ ﺳﻮﺭﻳﻪ ﻧﻪ ﻓﻘﻂ ﺑﺴــﺘﻦ ﭘﺮﻭﻧﺪﻩﺍﯼ ﻗﺪﻳﻤﯽ‪،‬‬ ‫ﺑﻠﮑﻪ ﮔﺸﻮﺩﻥ ﺻﻔﺤﻪﺍﯼ ﺟﺪﻳﺪ ﺍﺯ ﻫﻤﮑﺎﺭﯼ ﺑﺮﺍﯼ ﺳﺎﺧﺘﻦ‬ ‫ﺩﻭﺭﺍﻧﯽ ﺗﺎﺯﻩ ﺩﺭ ﺍﻳﻦ ﮐﺸﻮﺭ ﺍﺳﺖ‪ .‬ﺍﻣﺎ ﺁﻧﭽﻪ ﮐﻪ ﺗﺎﮐﻨﻮﻥ ﺑﺮﺍﯼ‬ ‫ﻣﺎ ﻣﻌﻠﻮﻡ ﻧﺸﺪﻩ ‪ -‬ﺑﺪﻭﻥ ﺗﻮﺟﻪ ﺑﻪ ﺷﺎﻳﻌﺎﺕ ﻭ ﮔﻔﺘﻪ ﻫﺎ‪ -‬ﺍﻳﻦ‬ ‫ﻧﮑﺘﻪ ﺍﺳــﺖ ﮐﻪ ﭼﻪ ﭼﻴﺰﯼ ﺍﻳﻦ ﺟﻤﺎﻋﺖ ﺭﺍ ﻭﺍﺩﺍﺷﺖ ﺗﺎ ﺑﻪ‬ ‫ﮔﺰﻳﻨﻪﻫــﺎ ﻭ ﭘﻴﻤﺎﻥﻫﺎﯼ ﺩﻳﮕﺮﯼ ﺭﻭﯼ ﺁﻭﺭﺩ ﮐﻪ ﻫﻴﭻ ﻣﻌﻨﯽ‬ ‫ﻭ ﻫﺪﻓﯽ ﺟﺰ ﻗﻄﻊ ﭘﻴﻮﻧﺪ ﺑﺎ ﻧﻈﺎﻡ ﻧﺪﺍﺷﺘﻪ ﺍﺳﺖ؛ ﺁﺧﺮﻳﻦ ﺍﻳﻦ‬ ‫ﮔﺰﻳﻨﻪﻫﺎ‪ ،‬ﺟﺒﻬﻪ ﻧﺠﺎﺕ ﻣﻠﯽ )ﺟﺒﻬﻪ ﺍﻟﺨﻼﺹ ﺍﻟﻮﻃﻨﯽ( ﺑﻮﺩ‬ ‫ﮐﻪ ﺍﺯ ﻧﻴﻤﻪ ﺩﻭﻡ ﺳﺎﻝ ‪٢٠٠٥‬ﺍﻧﺘﺨﺎﺏ ﺷﺪ‪.‬‬ ‫ﺍﻳﻦ ﺟﻤﺎﻋﺖ ﺍﺯ ﻇﺮﻓﻴﺖ ﺳﻴﺎﺳﯽ ﺁﺭﻣﺎﻧﯽﺍﯼ ﺑﺮﺍﯼ ﺭﺟﺤﺎﻥ‬ ‫ﻣﻮﺿﻊ ﻣﻠﯽ ﻭ ﻭﻃﻨﯽ ﺍﺵ ﺑﺮﻣﻮﺿﻊ ﺟﻨﺒﺸــﯽ ﺍﺧﻮﺍﻧﯽ ﺍﺵ‬

‫ﻭ ﺍﻗﺎﻣﻪ ﺩﻟﻴﻞ ﺑﺮﺭﺍﺳــﺘﯽ ﺭﻭﻳﮑﺮﺩ ﻭ ﺩﺭﺳــﺘﯽ ﺑﺎﺯﻧﮕﺮﯼ ﺍﺵ‬ ‫ﻭ ﻭﺍﺩﺍﺷــﺘﻦ ﺍﻫﻞ ﺗﺮﺩﻳــﺪ ﺑﻪ ﺍﻃﻤﻴﻨﺎﻥ ﺑــﻪ ﺧﻮﻳﺶ ﺭﺍ ﺩﺍﺭﺍ‬ ‫ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﻇﺮﻓﻴﺖ ﺁﺭﻣﺎﻧﯽ ﺩﺭﺳــﺖ ﻣﻘﻄﻊ ﺯﻣﺎﻧﯽ ‪ ٢٠٠٥‬ﺗﺎ‬ ‫‪ ٢٠٠٨‬ﺭﺍ ﺷﺎﻣﻞ ﻣﯽﺷﻮﺩ ﮐﻪ ﺩﺷﻮﺍﺭﺗﺮﻳﻦ ﺳﺎﻝﻫﺎﯼ ﺗﺎﺭﻳﺦ‬ ‫ﻣﻌﺎﺻﺮ ﺳــﻮﺭﻳﻪ ﺑﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻘﻄﻊ‪ ،‬ﻓﺸﺎﺭ ﺍﺭﻭﭘﺎ ﻭ‬ ‫ﺁﻣﺮﻳﮑﺎ ﺑﺮﺳــﻮﺭﻳﻪ ﺑﻪ ﺁﺧﺮﻳﻦ ﺣﺪ ﺧﻮﺩ ﺭﺳﻴﺪ ﻭ ﺍﻳﻦ ﮐﺸﻮﺭ‬ ‫ﻣﺤﺎﺻﺮﻩ ﺳﻴﺎﺳﯽ ﺷــﺪ ﻭ ﺩﺳﺘﮕﺎﻩﻫﺎﻳﯽ ﺍﺯ ﺩﺭﻭﻥ ﻭ ﺑﻴﺮﻭﻥ‪،‬‬ ‫ﺍﻣﻨﻴﺖ ﺁﻥ ﺭ ﺍ ﻟﺮﺯﺍﻧﺪﻧﺪ ﻭ ﭼﻴﺰﯼ ﻧﻤﺎﻧﺪﻩ ﺑﻮﺩ ﮐﻪ ﺑﻪ ﻭﺳــﻴﻠﻪ‬ ‫ﺩﺳــﺖﻫﺎﯼ ﻫﺮﺯﻩ ﺑﻴﮕﺎﻧﮕﺎﻥ ﺍﺯ ﭘﺎﯼ ﺩﺭﺁﻳــﺪ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺑﺮ‬ ‫ﺻﺎﺣﺐ ﺍﻳﻦ ﻗﻠﻢ ﭘﻮﺷــﻴﺪﻩ ﺍﺳــﺖ ﮐﻪ ﭼﺮﺍ ﺍﺧﻮﺍﻥ ﺳﻮﺭﻳﻪ‪،‬‬ ‫ﺩﺭﺍﻳــﻦ ﻣﻘﻄﻊ ﮔﺰﻳﻨــﻪﺍﯼ ﺭﺍ ﺍﺧﺘﻴﺎﺭ ﮐﺮﺩﻧــﺪ ﮐﻪ ﺣﺪﺍﻗﻞ ﻭ‬ ‫ﻫﺮﭼﻨﺪ ﺑﻪ ﺻﻮﺭﺕ ﻏﻴﺮ ﻣﺴــﺘﻘﻴﻢ ﺩﺍﻳﺮﻩ ﻓﺸﺎﺭ ﺭﺍ ﺑﺮ ﺩﻭﻟﺖ‬ ‫ﺳــﻮﺭﻳﻪ ﺗﻨﮕﺘﺮ ﻣﯽﮐﺮﺩ ﻭ ﺑﻪ ﻧﺎﻡ ﺩﻣﻮﮐﺮﺍﺳﯽ ﻭﺣﻘﻮﻕ ﺑﺸﺮ‪،‬‬ ‫ﻣﺸﺮﻭﻋﻴﺖ ﻓﺸﺎﺭﻫﺎﯼ ﺧﺎﺭﺟﯽ ﺭﺍ ﺍﺯ ﺩﺭﻭﻥ ﻓﺮﺍﻫﻢ ﻣﯽﺁﻭﺭﺩ‪.‬‬ ‫ﭘــﺲ ﺍﺯﺁﻥ ﺍﺯ ﻫــﻢ ﭘﻴﻤﺎﻧــﯽ ﻧﺎﮔﻬﺎﻧﯽ ﺍﻳــﻦ ﺟﻤﺎﻋﺖ ﺑﺎ‬ ‫ﻋﺒﺪﺍﻟﺤﻠﻴﻢ ﺧﺪﺍﻡ ﺑﻪ ﺷــﺪﺕ ﺷﮕﻔﺖ ﺯﺩﻩ ﺷﺪﻳﻢ‪ .‬ﺩﺭﺣﺎﻟﯽ‬ ‫ﮐﻪ ﺍﻳﻦ ﺷــﺨﺺ ﺗﺎ ﭼﻨﺪﯼ ﭘﻴﺶ ﺍﺯ ﺁﻥ ﺍﺯ ﻋﻮﺍﻣﻞ ﺳﺮﮐﻮﺏ‬ ‫ﺍﺧﻮﺍﻥ ﺷﻤﺮﺩﻩ ﻣﯽﺷﺪ‪ .‬ﺍﻣﺎ ﺷﮕﻔﺘﯽ ﺑﺰﺭﮔﺘﺮ ﻣﺎ ﺍﺯ ﺁﻥ ﺑﻮﺩ ﮐﻪ‬ ‫ﺍﻳﻦ ﭘﻴﻤﺎﻥ ﻭﺣﺪﺕ ﺑﺎ ﺑﺮﻧﺎﻣﻪ ﺁﻣﺮﻳﮑﺎﻳﯽ ﺗﻮﺳﻌﻪ ﺩﻣﻮﮐﺮﺍﺳﯽ‬ ‫ﺩﺭﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺑﺰﺭﮒ ﻣﺮﺗﺒﻂ ﺷــﺪ ﻭ ﺍﻳﻦ ﺟﻤﺎﻋﺖ ﺣﺴــﺎﺏ‬ ‫ﺧــﻮﺩ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺑﺮﻧﺎﻣﻪ ﻭ ﺑﺮﺧﯽ ﺍﺯ ﻫﻢ ﭘﻴﻤﺎﻧﺎﻥ ﺧﻮﺩ ﺩﺭﺍﻳﻦ‬ ‫ﺟﺒﻬﻪ ﺟﺪﺍ ﻧﮑﺮﺩ‪.‬‬ ‫ﺍﻧﮕﻴﺰﻩﻫﺎ ﻭ ﺍﺳﺒﺎﺏ ﺩﺭ ﭘﻴﺶ ﮔﺮﻓﺘﻦ ﭼﻨﻴﻦ ﺳﻴﺎﺳﺖﻫﺎﻳﯽ‬ ‫ﺁﻥ ﻫﻢ ﺩﺭ ﭼﻨﻴﻦ ﻟﺤﻈﺎﺕ ﺩﻭﺭﺍﻥ ﺳﺎﺯﯼ ﮐﻪ ﻳﮏ ﮐﺸﻮﺭ ﺩﺭ‬ ‫ﺑﺮﺍﺑﺮ ﺁﺯﻣﻮﻥﻫﺎﯼ ﺩﺷــﻮﺍﺭ ﻗﺮﺍﺭ ﻣﯽﮔﻴﺮﺩ‪ ،‬ﻫﺮﭼﻪ ﮐﻪ ﺑﺎﺷﺪ‪،‬‬ ‫ﻣﻮﺿﻊ ﺍﺧﻴﺮ ﺁﻥ ﺩﺭ ﺧﺮﻭﺝ ﺍﺯ ﭘﻴﻤﺎﻥ ﻭﺣﺪﺕ ﺑﺎ ﻋﺒﺪﺍﻟﺤﻠﻴﻢ‬ ‫ﺧــﺪﺍﻡ ﻭ ﺟﺒﻬﻪ ﻧﺠﺎﺕ ﻣﻠﯽ ﻭ ﭘﻴــﺶ ﺍﺯ ﺁﻥ ﻣﺘﻮﻗﻒ ﮐﺮﺩﻥ‬ ‫ﻓﻌﺎﻟﻴﺖﻫﺎﯼ ﺳﻴﺎﺳــﯽ ﻣﺨﺎﻟﻒ ﻧﻈﺎﻡ ﮐﻪ ﻧﺸﺎﻧﻪ ﺣﻤﺎﻳﺖ ﺍﺯ‬ ‫ﻣﻮﺍﺿﻊ ﻣﻠﯽ ﻧﻈﺎﻡ ﺍﺳــﺖ‪ ،‬ﻣﺴﻴﺮ ﮔﺬﺷــﺘﻪ ﺁﻥ ﺭﺍ ﺗﺼﺤﻴﺢ‬ ‫ﻣﻴﮑﻨــﺪ ﻭ ﺁﻥ ﺭﺍ ﺑــﻪ ﺟﺎﻳﮕﺎﻩ ﻃﺒﻴﻌﯽ ﺍﺵ ﮐــﻪ ﺑﺎﻳﺪ ﺩﺭ ﺁﻥ‬ ‫ﺑﺎﺷﺪ ﺑﺮﻣﯽﮔﺮﺩﺍﻧﺪ‪.‬‬ ‫ﺁﻗﺎﻱ ﺷﺮﻳﻌﺘﻤﺪﺍﺭ‪ ،‬ﻣﻌﺎﻭﻥ ﺍﺗﺤﺎﺩﻳﻪ ﺭﺍﺩﻳﻮ ﻭ ﺗﻠﻮﺯﻳﻮﻥﻫﺎﻱ‬ ‫ﺍﺳﻼﻣﻲ ﺑﻪ ﺑﺮﺭﺳﯽ ﺗﺤﻮﻻﺕ ﺳﻮﺭﻳﻪ ﭘﺮﺩﺍﺧﺖ ﮐﻪ ﻣﻬﻤﺘﺮﻳﻦ‬ ‫ﻣﺤﻮﺭﻫﺎﯼ ﮔﻔﺘﻪﻫﺎﯼ ﺍﻳﺸﺎﻥ ﺑﻪ ﺷﺮﺡ ﺯﻳﺮ ﺍﺳﺖ‪:‬‬ ‫ﺩﺭ ﺍﺗﺤﺎﺩﻳﻪ ﺭﺍﺩﻳﻮ ﻭ ﺗﻠﻮﻳﻮﻳﻮﻥﻫﺎﻱ ﺍﺳــﻼﻣﻲ ﻧﺰﺩﻳﻚ ﺑﻪ‬ ‫‪ ١٩٨‬ﺷــﺒﻜﻪ ﺭﺍﺩﻳﻮﻳﻲ ‪ -‬ﺗﻠﻮﻳﺰﻳﻮﻧﻲ ﻭ ﻣﺆﺳﺴﺎﺕ ﺧﺪﻣﺎﺕ‬ ‫ﺭﺳــﺎﻧﻪﺍﻱ ﺍﺯ ‪ ٣١‬ﻛﺸﻮﺭ ﺟﻬﺎﻥ ﻋﻀﻮ ﻫﺴﺘﻨﺪ ﻛﻪ ﻫﻤﻪ ﺁﻧﻬﺎ‬ ‫ﺟﺰ ﺍﻳﺮﺍﻥ ﻏﻴﺮ ﺩﻭﻟﺘﻲ ﻫﺴﺘﻨﺪ‪ .‬ﺑﺮﺍﻱ ﻋﻀﻮﻳﺖ ﺧﺒﺮﮔﺰﺍﺭﻱﻫﺎ‬

‫ﺍﻗﺪﻣﺎﺕ ﻣﺴﻠﺤﺎﻧﻪ ﻭ‬

‫ﻭﺟﻮﺩ ﺭﻫﺒﺮﻱ ﺳﻨﺘﻲ‬ ‫ﺩﺭ ﺳﻮﺭﻳﻪ ﺍﺯ ﺟﻤﻠﻪ‬

‫ﻣﺸﺨﺼﻪﻫﺎﻱ ﺑﺤﺮﺍﻥ‬ ‫ﺩﺭ ﺳﻮﺭﻳﻪ ﺍﺳﺖ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١٦‬‬

‫ﻫﻢ ﻣﺼﻮﺑــﻪﺍﻱ ﺩﺍﺷــﺘﻪﺍﻳﻢ ﻭ ﺑﺮﺍﻱ ﻋﻀﻮﻳــﺖ ﭘﺎﻳﮕﺎﻩﻫﺎﻱ‬ ‫ﺍﻳﻨﺘﺮﻧﺘﻲ ﻫﻢ ﺩﺭ ﺣﺎﻝ ﺭﺍﻳﺰﻧﻲ ﻫﺴﺘﻴﻢ‪.‬‬ ‫ﺑﺮﺧــﻲ ﺍﺯ ﺑﺮﻧﺎﻣﻪﻫﺎﻱ ‪ ٤‬ﺷــﺒﻜﻪ ﺗﻠﻮﻳﺰﻳﻮﻧﻲ ﺳــﻮﺭﻳﻪ ﺭﺍ‬ ‫ﺿﺒﻂ ﻭ ﻧﻘﺪ ﻧﻤﻮﺩﻩﺍﻳﻢ ﻭ ﻧﺤﻮﻩ ﺑﺮﺧﻮﺭﺩ ﺭﺳــﺎﻧﻪﻫﺎﻱ ﺳﻮﺭﻳﻪ‬ ‫ﺑﺎ ﺗﺤﻮﻻﺕ ﺩﺍﺧﻠﻲ ﺗﺤﻠﻴﻞ ﺷــﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻧﻘﺪ ﻛﻪ ﺧﻴﻠﻲ‬ ‫ﺻﺮﻳﺢ ﺑﻮﺩ ﺭﺍ ﺩﺭ ﺟﻠﺴﺎﺗﻲ ﻛﻪ ﺑﺎ ﻣﺴﺌﻮﻻﻥ ﺭﺳﺎﻧﻪﺍﻱ ﺳﻮﺭﻳﻪ‬ ‫ﺑﺮﮔﺰﺍﺭ ﺷﺪ‪ ،‬ﺍﺭﺍﺋﻪ ﻧﻤﻮﺩﻳﻢ‪.‬‬ ‫ﺩﺭ ﺟﻠﺴــﻪﺍﻱ ﻛــﻪ ﺩﺭ ﺩﻣﺸــﻖ ﺑﺮﮔﺰﺍﺭ ﺷــﺪ ﻛﻪ ﻫﺪﻑ‬ ‫ﺁﻥ ﺁﺷــﻨﺎﻳﻲ ﺭﺳــﺎﻧﻪﻫﺎﻱ ﺍﺳــﻼﻣﻲ ﺑﺎ ﻣﻮﺍﺿﻊ ﺳــﻮﺭﻳﻪ ﻭ‬ ‫ﻳﻜﺴﺎﻥﺳﺎﺯﻱ ﺭﺳــﺎﻧﻪﻫﺎ ﺑﺎ ﺣﻮﺍﺩﺙ ﺳﻮﺭﻳﻪ ﻭ ﺍﻃﻼﻉ ﺁﻧﻬﺎ ﺍﺯ‬ ‫ﺣﻮﺍﺩﺙ ﻭ ﻧﻴﺰ ﺍﻳﺠﺎﺩ ﺑﺎﺏ ﮔﻔﺖ ﻭﮔﻮ ﻭ ﻫﻤﻜﺎﺭﻱ ﺑﺎ ﻣﻘﺎﻣﺎﺕ‬ ‫ﺭﺳﺎﻧﻪﺍﻱ ﺳﻮﺭﻳﻪ ﻭ ﻧﻘﺪ ﻋﻤﻠﻜﺮﺩ ﺁﻧﻬﺎ ﺑﻮﺩ‪.‬‬ ‫ﺣــﺪﻭﺩ ‪ ٤٠‬ﺷــﺒﻜﻪ ﺍﺳــﻼﻣﻲ ﻋﻀــﻮ ﺍﺗﺤﺎﺩﻳــﻪ ﺣﻀﻮﺭ‬ ‫ﺩﺍﺷــﺘﻨﺪ ﻭ ﻧﻴﺰ ‪ ٢٠‬ﺷﺒﻜﻪ ﻭ ﺳــﺎﻳﺖﻫﺎﻱ ﺧﺒﺮﻱ ﺍﻳﺮﺍﻥ ﻛﻪ‬ ‫ﻣﻮﺿﻊﮔﻴﺮﻱ ﺭﺳــﺎﻧﻪﻫﺎﻱ ﺩﺍﺧﻠﻲ ﻣﺘﺄﺳﻔﺎﻧﻪ ﺳﻜﻮﺕ ﻣﻄﻠﻖ‬ ‫ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﺴﺌﻮﻟﻴﻦ ﺭﺳــﺎﻧﻪﺍﻱ ﺍﺻﻠﻲ ﺳﻮﺭﻳﻪ ﻫﻢ ﺩﺭ ﺍﻳﻦ ﺟﻠﺴﺎﺕ‬ ‫ﺷﺮﻛﺖ ﺩﺍﺷــﺘﻨﺪ‪ .‬ﺩﺭ ﭘﺎﻳﺎﻥ ﺑﻴﺎﻧﻴﻪﺍﻱ ﺩﺭ ﺳﻪ ﺑﺨﺶ ﺻﺎﺩﺭ‬ ‫ﺷﺪ ﻛﻪ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ‪:‬‬ ‫‪ -١‬ﻧﻜﺎﺗﻲ ﻛﻪ ﺭﺳــﺎﻧﻪﻫﺎﻳﻲ ﺍﺳﻼﻣﻲ ﺑﺎﻳﺪ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﻗﺮﺍﺭ‬ ‫ﺩﻫﻨﺪ‪.‬‬ ‫‪ -٢‬ﻧﻜﺎﺕ ﻣﺸﺘﺮﻙ‬ ‫‪ - ٣‬ﻧﻜﺎﺗﻲ ﻛﻪ ﺭﺳــﺎﻧﻪﻫﺎﻱ ﺳــﻮﺭﻳﻪ ﺑﺎﻳﺪ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﻗﺮﺍﺭ‬ ‫ﺩﻫﻨﺪ‪.‬‬ ‫ﺑﺮﺧﻲ ﺍﺯ ﺑﻨﺪﻫﺎﻱ ﺍﻳﻦ ﺑﻴﺎﻧﻴﻪ ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ‪:‬‬ ‫‪ é‬ﺻــﺪﻭﺭ ﻣﺠﻮﺯ ﺭﺳــﻤﻲ ﺑــﺮﺍﻱ ﺗﺄﺳــﻴﺲ ﺩﻓﺘــﺮ ﺑﺮﺍﻱ‬ ‫ﺷﺒﻜﻪﻫﺎﻱ ﻋﻀﻮ‬

‫‪ é‬ﺍﻋﺰﺍﻡ ﺧﺒﺮﻧﮕﺎﺭﺍﻥ ﺍﺯ ﻃﺮﻳﻖ ﺷﺒﻜﻪﻫﺎ‬ ‫‪ é‬ﺍﺭﺍﺋﻪ ﺑﺴﺖﻫﺎﻱ ﺧﺒﺮﻱ‬ ‫‪ é‬ﺍﻫﺘﻤﺎﻡ ﺑﻪ ﻣﺴﺎﻟﻪ ﺩﻳﻦ ﻭ ﺍﻳﻤﺎﻥ ﺩﻳﻨﻲ ﻣﺮﺩﻡ ﻭ ﺟﻠﻮﮔﻴﺮﻱ‬ ‫ﺍﺯ ﺳﻮﺀ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺩﻳﻦ ﺑﺮﺍﻱ ﺷﻜﺴﺘﻦ ﺧﻂ ﻣﻘﺎﻭﻣﺖ‬ ‫ﺩﺭ ﺍﻧﺘﻬﺎﯼ ﻧﺸﺴــﺖ ﺁﻗﺎﻱ ﺣﺒﻴﺒﻲ ﻛﺎﺭﺷﻨﺎﺱ ﻓﺮﻫﻨﮕﻲ‬ ‫ﺳﻮﺭﻳﻪ‪ ،‬ﺑﻪ ﻣﻮﺍﺭﺩ ﺯﻳﺮ ﺩﺭ ﺗﺤﻠﻴﻞ ﺷﺮﺍﻳﻂ ﺳﻮﺭﻳﻪ ﺍﺷﺎﺭﻩ ﮐﺮﺩ‪:‬‬ ‫ﺑﺮﺭﺳﻲ ﻭ ﺗﺤﻠﻴﻞ ﻣﺴﺎﺋﻞ ﺳﻴﺎﺳﻲ‪ ،‬ﻓﺮﻫﻨﮕﻲ ﺳﻮﺭﻳﻪ ﻭ ﺩﺭ‬ ‫ﻧﻈﺮ ﮔﺮﻓﺘﻦ ﻭﻳﮋﮔﻲﻫــﺎﻱ ﺍﺧﻼﻗﻲ ﻭ ﺭﻓﺘﺎﺭﻱ ﺁﻧﻬﺎ ﺿﺮﻭﺭﻱ‬ ‫ﺍﺳــﺖ‪ .‬ﺳﻮﺭﻱﻫﺎ ﺩﺍﺭﺍﻱ ﺳﻴﺎﺳــﺖ ﺍﻧﻌﻄﺎﻑﭘﺬﻳﺮﻱ ﻫﺴﺘﻨﺪ‬ ‫ﻭ ﺷــﺎﻳﺪ ﻧﻈﺎﻡ ﺳﻮﺭﻳﻪ ﻭﺍﺭﺩ ﻣﺬﺍﮐﺮﻩ ﺷــﻮﺩ ﻭﻟﯽ ﺑﺤﺮﺍﻥ ﺩﺭ‬ ‫ﺳﻮﺭﻳﻪ ﺧﻴﻠﻲ ﺟﺪﻱ ﺍﺳــﺖ‪ .‬ﺣﻀﻮﺭ ﺳﻠﻔﻲﻫﺎﻱ ﺗﻨﺪﺭﻭ ﺩﺭ‬ ‫ﺍﻋﺘﺮﺍﺿﺎﺕ ﻧﺸــﺎﻥ ﻣﻲﺩﻫﺪ ﻛﻪ ﻫﻤﻪ ﻣﺮﺩﻡ ﺩﺭ ﺍﻳﻦ ﺗﺤﻮﻻﺕ‬ ‫ﺷﺮﻛﺖ ﻧﺪﺍﺭﻧﺪ‪.‬‬ ‫ﺍﻗﺪﻣﺎﺕ ﻣﺴــﻠﺤﺎﻧﻪ ﻭ ﻭﺟﻮﺩ ﺭﻫﺒﺮﻱ ﺳﻨﺘﻲ ﺩﺭ ﺳﻮﺭﻳﻪ ﺍﺯ‬ ‫ﺟﻤﻠﻪ ﻣﺸــﺨﺼﻪﻫﺎﻱ ﺑﺤﺮﺍﻥ ﺩﺭ ﺳــﻮﺭﻳﻪ ﺍﺳﺖ‪ .‬ﻫﻤﭽﻨﻴﻦ‬ ‫ﺣﻀﻮﺭ ﺩﻭ ﻋﻨﺼﺮ ﺩﺭ ﺳــﻮﺭﻳﻪ ﻳﻜﻲ ﺳﺎﺑﻘﻪﺩﺍﺭﺍﻥ ﻭ ﻣﺠﺮﻣﺎﻥ‬ ‫ﻭ ﺩﻳﮕﺮﻱ ﺳــﺮﻣﺎﻳﻪﺩﺍﺭﺍﻥ ﻣﻘﻴﻢ ﺧﺎﺭﺝ‪ ،‬ﻧﻘﺶ ﺍﺛﺮﮔﺬﺍﺭﻱ ﺩﺭ‬ ‫ﺗﺤﻮﻻﺕ ﺍﺧﻴﺮ ﺩﺍﺭﻧﺪ‪.‬‬ ‫ﻣــﺎ ﺑﺎ ﻳﻚ ﭘﺪﻳﺪﻩﺍﻱ ﺍﺯ ﺳــﻨﺦ ﻗﻴﺎﻡ ﻣﺮﺩﻣﻲ ﺩﺭ ﺳــﻮﺭﻳﻪ‬ ‫ﻣﻮﺍﺟﻪ ﻧﻴﺴــﺘﻴﻢ ﻭ ﺍﻳﻦ ﺳﻄﺢ ﺍﺻﻼﺣﺎﺗﻲ ﻛﻪ ﺑﺸﺎﺭ ﺍﺳﺪ ﺩﺭ‬ ‫ﺍﻳﻦ ﻣﺪﺕ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﺩﺭ ﺳﺎﻳﺮ ﻛﺸﻮﺭﻫﺎ ﺻﻮﺭﺕ ﻧﮕﺮﻓﺘﻪ ﺍﻣﺎ‬ ‫ﺑﻪ ﺧﺎﻃﺮ ﺑﺤﺚ ﻣﺸــﻜﻼﺕ ﻣﻌﻴﺸﺘﻲ ﻭ ﻭﺟﻮﺩ ﻓﺴﺎﺩ ﺍﺩﺍﺭﻱ‬ ‫ﻭ ﺍﻗﺘﺼﺎﺩﻱ ﻣﺸﻜﻼﺗﻲ ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ‪،‬‬ ‫ﻣﺎ ﺑﺎﻳﺪ ﻣﻮﺿﻊ ﺧﻮﺩ ﺭﺍ ﺍﺗﺨﺎﺫ ﻧﻤﺎﻳﻴﻢ ﻭ ﻧﺴﺒﺖ ﺑﻪ ﺁﻳﻨﺪﻩ ﻫﻢ‬ ‫ﺑﺎﻳﺪ ﺑﺎ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ ﺍﻭﻟﻮﻳﺖﻫﺎ ﻛﻪ ﻫﻤﺎﻥ ﺣﻤﺎﻳﺖ ﺍﺯ ﺧﻂ‬ ‫ﻣﻘﺎﻭﻣﺖ ﺍﺳﺖ‪ ،‬ﺳﻴﺎﺳﺖ ﻣﺪﻭﻧﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ‪.‬‬

‫ﺧﺎﺳﺘﮕﺎﻩ ﺑﻴﻨﺶ ﻭ ﻓﻠﺴﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ‬ ‫ﻭ ﮔﻔﺖ ﻭ ﮔﻮﯼ ﺑﻴﻦ ﻓﺮﻫﻨﮕﯽ‬ ‫ﺩﮐﺘﺮ ﻋﻠﯽ ﺍﺻﻐﺮ ﻣﺼﻠﺢ‬ ‫ﺩﺍﻧﺸﻴﺎﺭ ﺩﺍﻧﺸﮕﺎﻩ ﻋﻼﻣﻪ ﻃﺒﺎﻃﺒﺎﻳﻲ‬

‫ﭼﻜﻴﺪﻩ‬ ‫ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕــﻲ ﻳﻜــﻲ ﺍﺯ ﮔﺮﺍﻳﺶﻫﺎﻱ ﺟﺪﻳﺪ‬

‫ﻛﻠﻴﺪﻭﺍﮊﻩﻫــﺎ‪ :‬ﻓﺮﻫﻨــﮓ‪ ،‬ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ‪ ،‬ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ‬ ‫ﻓﺮﻫﻨﮕﻲ‪ ،‬ﻣﻔﺎﻫﻤﻪ‪ ،‬ﮔﻔﺖ ﻭﮔﻮ‪ ،‬ﺩﻳﮕﺮﻱ‬

‫ﻓﻠﺴﻔﻲ ﺍﺳﺖ ﻛﻪ ﺑﺮ ﻣﺠﻤﻮﻋﻪﺍﻱ ﺍﺯ ﻳﺎﻓﺘﻪﻫﺎﯼ ﻓﻴﻠﺴﻮﻓﺎﻥ ﻭ‬

‫ﭘﮋﻭﻫﺸــﮕﺮﺍﻧﻲ ﺍﻃﻼﻕ ﻣﻲﺷﻮﺩ ﻛﻪ ﺑﺎ ﺑﺮﺩﺍﺷﺘﻲ ﻣﺸﺘﺮﻙ ﺍﺯ ﻣﻘﺪﻣﻪ‬ ‫ﺷﺮﺍﻳﻂ ﺩﻧﻴﺎﻱ ﻣﻌﺎﺻﺮ ﺩﺭ ﭘﻲ ﺗﺪﻭﻳﻦ ﻭ ﺗﻨﻈﻴﻢ ﺍﺻﻮﻟﻲ ﺑﺮﺍﻱ‬

‫ﺍﮔﺮ ﺁﻥ ﮔﻮﻧﻪ ﻛﻪ ﻫﮕﻞ ﻓﻠﺴــﻔﻪ ﺭﺍ ﺗﻌﺮﻳﻒ ﻛﺮﺩ‪» :‬ﻓﻠﺴﻔﻪ‬

‫ﻣﻔﺎﻫﻤﻪ‪ ،‬ﮔﻔﺖ ﻭﮔﻮ ﻭ ﻫﻤﺰﻳﺴﺘﻲ ﺑﻴﻦ ﻓﺮﻫﻨﮓﻫﺎ ﻫﺴﺘﻨﺪ‪ .‬ﺑــﻪ ﺍﺩﺭﺍﻙ ﺩﺭﺁﻣــﺪﻥ ﺯﻣﺎﻧــﻪﺍﺵ« ﺑﺎﺷــﺪ‪ ،‬ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ‬ ‫ﺍﻳﻦ ﻓﻠﺴــﻔﻪ ﺧﻮﺩ ﺭﺍ ﻧﻪ ﻓﻠﺴﻔﻪﺍﻱ ﺩﺭ ﻛﻨﺎﺭ ﺳﺎﻳﺮ ﻓﻠﺴﻔﻪﻫﺎ‪ ،‬ﻓﺮﻫﻨﮕﻲ ﻣﻲﺗﻮﺍﻧﺪ ﺍﺩﻋﺎ ﻛﻨﺪ ﻛﻪ ﺑﻴﺶ ﺍﺯ ﻫﺮ ﻓﻠﺴﻔﻪ ﺩﻳﮕﺮﻱ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١٨‬‬

‫ﺑﻠﻜــﻪ ﺧﻮﺩ ﺭﺍ ﺣــﺎﻭﻱ ﺍﺻﻮﻟــﻲ ﻣﻲﺩﺍﻧﺪ ﻛــﻪ ﻣﺘﻔﻜﺮﺍﻥ ﺍﺯ‬

‫ﺧﺼﻮﺻﻴــﺖ ﺑﺮﺁﻣﺪﮔﻲ ﺍﺯ ﺯﻣﺎﻧــﻪ ﻭ ﺯﻣﻴﻨــﻪ ﻣﻌﺎﺻﺮ ﺩﺍﺭﺩ‪.‬‬

‫ﻓﺮﻫﻨﮓﻫﺎﻱ ﻣﺨﺘﻠﻒ ﻣﻲﺗﻮﺍﻧﻨﺪ ﺑﺎ ﺗﻮﺳــﻞ ﺑﺪﺍﻥ‪ ،‬ﺍﻧﺪﻳﺸــﻪ‬

‫ﺍﻳﻦ ﻓﻠﺴــﻔﻪ ﻋﻼﻭﻩ ﺑﺮﺁﻥ‪ ،‬ﺣﺎﺻﻞ ﺍﻧﺪﻳﺸــﻪ ﻳﻚ ﻓﻴﻠﺴــﻮﻑ‬

‫ﻭﺭﺯﻱ ﻭ ﭘﮋﻭﻫﺶﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﺩﻧﺒﺎﻝ ﻛﻨﻨﺪ‪ .‬ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ‬

‫ﻧﻴﺴــﺖ‪ .‬ﺑﻠﻜﻪ ﻧﻤﻮﺩ ﺩﺭﻳﺎﻓﺖ ﻭ ﺟﻬﺖﮔﻴﺮﻱ ﮔﺮﻭﻩ ﻭﺳﻴﻌﻲ‬

‫ﻓﺮﻫﻨﮕــﻲ ﺑــﺎ ﻧﻔﻲ ﻣﻄﻠﻖ ﺍﻧــﮕﺎﺭﻱ ﻭ ﺧﻮﻳﺸــﺘﻦ ﻣﺤﻮﺭﻱ ﺍﺯ ﻓﻴﻠﺴــﻮﻓﺎﻥ ﻣﺘﻌﻠﻖ ﺑﻪ ﻓﺮﻫﻨﮓﻫﺎﻱ ﻣﺨﺘﻠﻒ ﺍﺳﺖ‪ .‬ﺍﻳﻦ‬ ‫ﻣﻲﺧﻮﺍﻫﺪ ﻧﻈﺮﻳﻪ ﮔﻔﺖ ﻭﮔﻮﻱ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮓﻫﺎ ﺑﺎﺷﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﭘﺪﻳﺪﻩﺍﻱ ﻛﻢ ﻧﻈﻴﺮ ﺍﺳــﺖ ﻛﻪ ﻓﻴﻠﺴــﻮﻓﺎﻧﻲ ﺑﺎ ﻓﺮﻫﻨﮓﻫﺎ ﻭ‬ ‫ﺭﻭ‪ ،‬ﻣﻲﻛﻮﺷﺪ ﺑﺎ ﺑﺎﺯﺧﻮﺍﻧﻲ ﺍﺩﺑﻴﺎﺕ ﻓﻠﺴﻔﻲ ﺩﺭ ﻓﺮﻫﻨﮓﻫﺎﻱ‬

‫ﺳــﻨﺖﻫﺎﻱ ﻣﺨﺘﻠﻒ ﺑﻪ ﻧﺘﺎﻳﺞ ﻣﺸﺎﺑﻬﻲ ﺑﺮﺍﻱ ﻓﻬﻢ ﻭ ﺗﺒﻴﻴﻦ‬

‫ﻣﺨﺘﻠﻒ ﻣﺴــﻴﺮ ﮔﻔﺖ ﻭﮔﻮ ﻭ ﻫﻤﺮﺍﻫــﻲ ﺑﻴﻦ ﻓﺮﻫﻨﮓﻫﺎ ﺭﺍ‬

‫ﻣﺴــﺎﻳﻞ ﺟﻬﺎﻥ ﻣﻌﺎﺻﺮ ﺭﺳــﻴﺪﻩﺍﻧﺪ ﻭ ﺑﺮﺍﻱ ﺣﻞ ﻣﺴــﺎﻳﻞ‬

‫ﻓﺮﺍﻫﻢ ﻛﻨﺪ ﻭ ﻛﻮﺷﺶ ﻣﺘﻔﻜﺮﺍﻥ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺯ ﻓﺮﻫﻨﮓﻫﺎﻱ‬

‫ﻣﺸﺘﺮﻙ ﺟﻬﺎﻧﻲ‪ ،‬ﻫﻢ ﺳﺨﻨﻲ ﻭ ﻫﻤﺮﺍﻫﻲ ﺩﺭ ﺗﻔﻜﺮ ﻓﻠﺴﻔﻲ‬

‫ﻣﺘﻔﺎﻭﺕ ﺑﺮﺍﻱ ﺣﻞ ﻣﺸﻜﻼﺕ ﻋﺎﻟﻢ ﻣﻌﺎﺻﺮ ﺭﺍ ﭘﺮﺛﻤﺮﺗﺮ ﺳﺎﺯﺩ‪ .‬ﺭﺍ ﺩﺭ ﭘﻴﺶ ﮔﺮﻓﺘﻪﺍﻧﺪ‪.‬‬

‫ﻫﻤــﻪ ﻓﻴﻠﺴــﻮﻓﺎﻥ ﺑــﻪ ﺳﺮﻧﻮﺷــﺖ ﺟﺎﻣﻌــﻪ ﺧﻮﻳــﺶ ﻛﻪ ﮔﺎﻩ ﺑــﻪ ﺻﺮﺍﺣﺖ ﺩﺭ ﺁﺛﺎﺭ ﻣﺘﻔﻜﺮﺍﻥ ﻏﺮﺑﻲ ﺍﺭﻭﭘﺎﻣﺤﻮﺭﺍﻧﻪ‬ ‫ﻣﻲﺍﻧﺪﻳﺸــﻴﺪﻩﺍﻧﺪ‪ .‬ﺳــﻘﺮﺍﻁ ﺩﺭ ﺧﻴﺎﺑﺎﻥﻫﺎ ﻭ ﻣﻴﺎﺩﻳﻦ ﺷﻬﺮ‬

‫ﻧﺎﻣﻴﺪﻩ ﻣﻲﺷــﺪ‪ ،‬ﺩﺭ ﻗﺮﻥ ﻧﻮﺯﺩﻫﻢ ﻓﺮﺍﻫﻢ ﺷﺪ ﻭﻟﻲ ﺩﺭ ﻗﺮﻥ‬

‫ﺁﺗﻦ ﺑﻪ ﺩﻧﺒﺎﻝ ﭼﻪ ﺑﻮﺩ؟ ﺑﺎ ﺟﻮﺍﻧﺎﻥ ﺷﻬﺮ ﺩﺭ ﺑﺎﺭﻩ ﭼﻪ ﺳﺨﻦ‬

‫ﺑﻴﺴــﺘﻢ ﻋﻴﺎﻥ ﮔﺮﺩﻳﺪ‪ .‬ﺑﺮﻭﻧﻜﻬــﻮﺭﺕ ﺩﺭ ﻣﻘﺎﻟﻪﺍﻱ ﻣﺎﺭﺗﻴﻦ‬

‫ﻣﻲﮔﻔﺖ؟ ﺑﻪ ﭼﻪ ﺟﺮﻣﻲ ﺩﺭ ﺩﺍﺩﮔﺎﻩ ﺁﺗﻦ ﺍﺣﻀﺎﺭ ﻭ ﻣﺤﺎﻛﻤﻪ‬

‫ﻫﺎﻳﺪﮔﺮ ﺭﺍ ﺑــﺎ ﻋﻨﻮﺍﻥ »ﻣﻨﺘﻘﺪ ﺍﻧﺪﻳﺸــﻪ ﺧﻮﺩﻣﺮﻛﺰﭘﻨﺪﺍﺭﻱ‬

‫ﺷــﺪ‪ .‬ﺍﻓﻼﻃــﻮﻥ ﭼﺮﺍ ﺁﻛﺎﺩﻣﻲ ﺭﺍ ﺗﺎﺳــﻴﺲ ﻛــﺮﺩ؟ ﭼﺮﺍ ﺑﻪ ﺩﻭﺭﻩ ﺟﺪﻳــﺪ« ﻣﻌﺮﻓــﻲ ﻣﻲﻛﻨﺪ‪) .‬ﺑﺮﻭﻧﻜﻬــﻮﺭﺕ( ﻣﻲﺗﻮﺍﻥ‬ ‫ﺳﻴﺴــﻴﻞ ﻣﺴﺎﻓﺮﺕ ﻛﺮﺩ؟ ﺍﺭﺳــﻄﻮ ﭼﺮﺍ ﺳﻴﺎﺳﺖ ﻭ ﺍﺧﻼﻕ ﻭﺟﻪ ﻏﺎﻟﺐ ﺩﺭ ﻓﻠﺴــﻔﻪ ﻗــﺮﻥ ﺑﻴﺴــﺘﻢ ﺭﺍ ﺑﺎﺯﺧﻮﺍﻧﻲ ﻭ ﻧﻘﺪ‬ ‫ﻧﻴﻜﻮﻣﺎﺧﺲ ﺭﺍ ﻧﻮﺷــﺖ؟ ﻓﻴﻠﺴــﻮﻓﺎﻥ ﻫﻤﻮﺍﺭﻩ ﺩﺭﮔﻴﺮ ﺯﻣﺎﻧﻪ‬

‫ﺗﺎﺭﻳﺦ ﻣﺘﺎﻓﻴﺰﻳﻚ ﻭ ﺣﺘﻲ ﻣﻴﻞ ﺑﻪ ﺍﺳــﺘﻔﺎﺩﻩ ﺍﺯ ﻣﻴﺮﺍﺙﻫﺎﻱ‬

‫ﺧﻮﻳﺶ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺭﺷﺘﻪ ﺗﺎ ﻫﺎﻳﺪﮔﺮ‪ ،‬ﻭﻳﺘﮕﻨﺸﺘﺎﻳﻦ‪ ،‬ﻓﻮﻛﻮ‬

‫ﻏﻴﺮ ﺍﺭﻭﭘﺎﻳﻲ ﺩﺍﻧﺴﺖ‪ .‬ﻓﻠﺴﻔﻪﻫﺎﻱ ﭘﺴﺖ ﻣﺪﺭﻥ ﻛﻨﺪﻭﻛﺎﻭﻱ‬

‫ﻭ ﻫﺎﺑﺮﻣﺎﺱ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ‪ .‬ﻓﻠﺴﻔﻪ ﻭ ﻓﻴﻠﺴﻮﻑ ﻧﺴﺒﺘﻲ ﺑﺎ ﺯﻣﺎﻧﻪ‬

‫ﺍﺳﺎﺳــﻲ ﺩﺭ ﺗﻤﺎﻣﻲ ﻣﺎﺟﺮﺍﻫﺎﻱ ﻓﻠﺴــﻔﻲ ﺍﺯ ﺩﻭﺭﺍﻥ ﺑﺎﺳﺘﺎﻥ‬

‫ﺷﺎﻥ ﺩﺍﺭﻧﺪ‪ .‬ﻓﻴﻠﺴﻮﻑ ﺣﺘﻲ ﺍﮔﺮ ﺑﻪ ﻓﺮﺍﺯﻣﺎﻥ ﻭ ﺍﺑﺪﻳﺖ ﻭ ﺍﻣﺮ‬

‫ﺗﺎﻛﻨﻮﻥ ﻭ ﻛﻮﺷﺶ ﺑﺮﺍﻱ ﺍﺯ ﻫﻢ ﮔﺴﺴﺘﻦ ﻫﻤﻪ ﺷﻴﺮﺍﺯﻩﻫﺎﻳﻲ‬

‫ﻣﻄﻠﻖ ﺑﻴﻨﺪﻳﺸــﺪ ﺑﺎﺯ ﻣﺘﻌﻠﻖ ﺑﻪ ﺯﻣﺎﻧﻲ ﺍﺳــﺖ ﻭ ﺯﻣﺎﻧﻪﺍﺵ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﻣﺘﺎﻓﻴﺰﻳﻚ ﺑﻪ ﻧﺎﻡ ﺣﻘﻴﻘﺖ ﻭ ﻫﻮﻳﺖ‬ ‫ﺍﻣﻜﺎﻥ ﺁﻥ ﮔﻮﻧﻪ ﺍﻧﺪﻳﺸﻴﺪﻥ ﺭﺍ ﺑﻪ ﺍﻭ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﻭ ﺧﺪﺍ ﻭ ﺍﻧﺴــﺎﻥ ﺷــﻜﻞ ﮔﺮﻓﺘﻪ ﺑﻮﺩ‪ .‬ﻣــﺮﮒ ﺧﺪﺍ ﺩﺭ ﻧﻴﭽﻪ‬

‫ﭘﺲ ﻳﻜﻲ ﺍﺯ ﺭﺍﻩﻫﺎﻱ ﻭﺭﻭﺩ ﺑﻪ ﺍﻧﺪﻳﺸــﻪ ﻓﻠﺴﻔﻲ ﭘﺮﺳﺶ ﻭ ﻣﺮﮒ ﺍﻧﺴــﺎﻥ ﺩﺭ ﻓﻮﻛﻮ‪ ،‬ﻣﺮﮒ ﺑﻨﻴﺎﻥﻫــﺎ ﺩﺭ ﺗﺎﺭﻳﺦ ﻏﺮﺏ‬ ‫ﺍﺯ ﺯﻣﺎﻥ ﻭ ﺍﻗﺘﻀﺎﺀ ﻭ ﺧﻮﺍﺳﺖ ﺯﻣﺎﻧﻪ ﺍﺳﺖ‪ .‬ﻓﻠﺴﻔﻪ ﺑﻪ ﺍﺩﺭﺍﻙ ﻭ ﺣﺪﺍﻗﻞ ﻋﻼﻣﺖ ﺑﺤــﺮﺍﻥ ﻓﺮﻫﻨﮓ ﻏﺮﺑﻲ ﺩﺭ ﻭﺟﻮﻩ ﻧﻈﺮﻱ‬ ‫ﻭ ﺳــﺨﻦ ﺩﺭﺁﻣﺪﻥ ﺯﻣﺎﻧﻪ ﻭ ﺑﻪ ﺗﻌﺒﻴﺮ ﺩﻳﮕﺮ ﺍﺟﺎﺑﺖ ﺧﻮﺍﺳﺖ‬

‫ﺍﺳــﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺗﺎﺭﻳﺦ ﻏﺮﺑﻲ ﺗﺎﺭﻳﺦ ﻓــﺮﺍﺯ ﻭ ﻓﺮﻭﺩﻫﺎﻱ ﭘﻲ ﺩﺭ‬

‫ﺯﻣﺎﻧﻪ ﺍﺳﺖ‪ .‬ﭘﺲ ﻫﻤﻮﺍﺭﻩ ﻣﻲﺗﻮﺍﻥ ﭘﺮﺳﻴﺪ ﻛﻪ ﺯﻣﺎﻧﻪ ﭼﮕﻮﻧﻪ‬

‫ﭘﻲ ﻭ ﺗﻌﺎﺭﺽ ﻭ ﺗﻀﺎﺩﻫﺎﻱ ﺑﻪ ﻇﺎﻫﺮ ﺟﻤﻊ ﻧﺎﺷــﺪﻧﻲ ﺍﺳﺖ‪.‬‬

‫ﻣــﺎ ﺭﺍ ﻣﻮﺭﺩ ﺧﻄﺎﺏ ﻗﺮﺍﺭ ﻣﻲﺩﻫــﺪ ﻭ ﺍﺯ ﻣﺎ ﭼﻪ ﻣﻲﺧﻮﺍﻫﺪ‪.‬‬

‫ﭘﺲ ﻫﻨﻮﺯ ﻧﻤﻲﺗﻮﺍﻥ ﺍﺯ ﺁﻳﻨﺪﻩﺍﻱ ﻣﺤﺘﻮﻡ ﺑﺮﺍﻱ ﻏﺮﺏ ﺳﺨﻦ‬

‫ﻫﻴﭻ ﻓﻠﺴــﻔﻪﺍﻱ ﻧﻤﻲﺗﻮﺍﻧﺪ ﺧﻮﺩ ﺭﺍ ﻛﺎﻣﻞ ﺗﺮﻳﻦ ﻭ ﺑﺎﻻﺗﺮﻳﻦ ﮔﻔﺖ‪ .‬ﭼﻪ ﺑﺴﺎ ﺁﻥ ﭼﻪ ﻛﻪ ﺑﺤﺮﺍﻥ ﻳﻚ ﻓﺮﻫﻨﮓ ﻭ ﺗﻤﺪﻥ ﺑﻪ‬ ‫ﻓﻠﺴــﻔﻪ ﺯﻣﺎﻧﻪ ﺑﺪﺍﻧﺪ‪ .‬ﺍﻣﺎ ﻳﻚ ﻓﻠﺴﻔﻪ ﻣﻲﺗﻮﺍﻧﺪ ﺧﻮﺩ ﺭﺍ ﻭﺟﻪ ﻧﻈﺮ ﻣﻲﺁﻳﺪ؛ ﻣﻘﺪﻣﻪ ﺣﻴﺎﺗﻲ ﺩﻳﮕﺮ ﺑﺎﺷــﺪ‪ .‬ﻗﺪﺭﺕ ﻭ ﻳﮕﺎﻧﮕﻲ‬ ‫ﻭ ﻧﻤﻮﺩﻱ ﺍﺯ ﺯﻣﺎﻧﻪﺍﺵ ﺗﻠﻘﻲ ﻛﻨﺪ‪ .‬ﺑﺎ ﻫﻤﻴﻦ ﺗﻌﺒﻴﺮ »ﻓﻠﺴﻔﻪ‬

‫ﻓﺮﻫﻨﮓ ﻏﺮﺑﻲ ﺍﺯ ﺍﻳﻦ ﺣﻴﺚ ﻫﻢ ﻫﺴﺖ ﻛﻪ ﺳﺮﻧﻮﺷﺖ ﻫﻤﻪ‬

‫ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ« ﺭﺍ ﺣﺪﺍﻗﻞ ﻣﻲﺗﻮﺍﻥ ﺳــﺨﻨﻲ ﻳﺎ ﻧﻤﻮﺩﻱ ﺍﺯ‬

‫ﺗﻤﺪﻥﻫــﺎ ﻭ ﻓﺮﻫﻨﮓﻫﺎﻱ ﺩﻳﮕﺮ ﺭﺍ ﺑﻪ ﺳﺮﻧﻮﺷــﺖ ﺧﻮﺩ ﮔﺮﻩ‬

‫ﺯﻣﺎﻥ ﻣﻌﺎﺻﺮ‪ ،‬ﻭ ﭘﺎﺳﺨﻲ ﺑﻪ ﺧﻮﺍﺳﺖ ﺯﻣﺎﻧﻪ ﻣﻌﺎﺻﺮ ﺩﺍﻧﺴﺖ‪ .‬ﺯﺩﻩﺍﺳﺖ‪.‬‬ ‫ﻧﻴﭽﻪ ﻭ ﻫﺎﻳﺪﮔﺮ ﺑﺎ ﻫﺮ ﻗﺮﺍﺋﺘﻲ‪ ،‬ﻋﻼﻣﺖ ﭘﺎﻳﺎﻥ ﻳﻚ ﺩﻭﺭﺍﻥ‬

‫ﻓﺮﻫﻨﮓ ﻏﺮﺑﻲ ﭘﺲ ﺍﺯ ﺑﻲﺭﻣﻖ ﺳﺎﺧﺘﻦ ﺩﻳﮕﺮ ﻓﺮﻫﻨﮓﻫﺎ‬

‫ﺑﻮﺩﻧــﺪ‪ .‬ﭘﺎﻳــﺎﻥ ﻣﺘﺎﻓﻴﺰﻳــﻚ‪ ،‬ﭘﺎﻳﺎﻥ ﻣﺪﺭﻧﻴﺘــﻪ‪ ،‬ﭘﺎﻳﺎﻥ ﻋﻘﻞ‬

‫ﻭ ﺧﻨﺜﻲ ﺳﺎﺧﺘﻦ ﻫﺮ ﻋﻨﺼﺮ ﻧﺎﺳﺎﺯ ﺑﺎ ﺣﻴﺎﺕ ﺧﻮﻳﺶ‪ ،‬ﺑﺎ ﻋﻠﻢ‬

‫ﺩﻛﺎﺭﺗﻲ ﻭ ﻳﺎ ﭘﺎﻳﺎﻥ ﻏﻠﺒــﻪ ﺑﻼﻣﻨﺎﺯﻉ ﻓﺮﻫﻨﮓ ﻣﻐﺮﺏ ﺯﻣﻴﻦ‪ .‬ﻭ ﺗﻜﻨﻴــﻚ ﺧﻮﺩ ﻫﻤﻪ ﺭﺍ ﺑﻪ ﻧﻈﺎﺭﻩ ﮔﺮﻱ ﻋﺎﻟﻤﻲ ﺑﺮﺳــﺎﺧﺘﻪ‬ ‫ﻧﻬﻴﻠﻴﺴﻢ ﻣﻨﻔﻌﻞ ﻧﻴﭽﻪ ﺑﻴﺎﻥ ﻭﺍﻗﻌﻴﺖ ﺗﺎﺭﻳﺦ ﻣﻐﺮﺏ ﺯﻣﻴﻦ ﻭ‬

‫ﺧﻮﻳﺶ ﻭﺍﺩﺍﺷــﺘﻪ ﺍﺳــﺖ‪ .‬ﺩﻋــﻮﺕ ﺑﻪ ﮔﻔﺖ ﻭﮔــﻮ ﻳﻜﻲ ﺍﺯ‬

‫ﻧﻬﻴﻠﻴﺴــﻢ ﻓﻌﺎﻝ ﻭﻱ ﺍﻧﺘﻈﺎﺭ ﺩﮔﺮﺑﻮﺩﮔﻲ ﻭ ﺩﮔﺮﮔﻮﻧﻲ ﺍﺳﺖ‪.‬‬

‫ﺁﺧﺮﻳﻦ ﺍﻧﺪﻳﺸــﻪﻫﺎﻱ ﺑﺮﺧﺎﺳــﺘﻪ ﺍﺯ ﻓﺮﻫﻨﮓ ﻏﺮﺑﻲ ﺍﺳــﺖ‪.‬‬

‫ﺍﻋــﻼﻡ ﭘﺎﻳﺎﻥ ﻓﻠﺴــﻔﻪ ﺩﺭ ﻫﺎﻳﺪﮔﺮ ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺩﺳــﺖ‬

‫ﻋﻤﺪﻩ ﻓﻴﻠﺴــﻮﻓﺎﻥ ﻏﺮﺑﻲ ﻧﻴﻤﻪ ﺩﻭﻡ ﻗﺮﻥ ﺑﻴﺴــﺘﻢ ﺁﺷﻜﺎﺭ ﻭ‬

‫ﺑﺮﻧﺪﺍﺷــﺘﻦ ﺍﺯ ﺗﻔﻜﺮ ﺭﺍ ﻫﻢ ﻣﻲﺗﻮﺍﻥ ﺑﺎ ﻫﻤﻴﻦ ﻣﺒﻨﺎ ﻓﻬﻤﻴﺪ‪.‬‬

‫ﭘﻨﻬﺎﻥ ﺑﻪ ﮔﻔﺖ ﻭﮔــﻮ ﻓﺮﺍﺧﻮﺍﻧﺪﻩﺍﻧﺪ‪ .‬ﺑﺤﺚ ﭘﺬﻳﺮﺵ ﺗﻔﺎﻭﺕ‬

‫ﻓﺮﻫﻨﮓ ﻏﺮﺑﻲ ﭘﺲ‬ ‫ﺍﺯ ﺑﻲﺭﻣﻖ ﺳﺎﺧﺘﻦ‬

‫ﺩﻳﮕﺮ ﻓﺮﻫﻨﮓﻫﺎ‬ ‫ﻭ ﺧﻨﺜﻲ ﺳﺎﺧﺘﻦ‬

‫ﻫﺮ ﻋﻨﺼﺮ ﻧﺎﺳﺎﺯ ﺑﺎ‬

‫ﺣﻴﺎﺕ ﺧﻮﻳﺶ‪ ،‬ﺑﺎ‬

‫ﻋﻠﻢ ﻭ ﺗﻜﻨﻴﻚ ﺧﻮﺩ‬ ‫ﻫﻤﻪ ﺭﺍ ﺑﻪ ﻧﻈﺎﺭﻩ‬

‫ﮔﺮﻱ ﻋﺎﻟﻤﻲ ﺑﺮﺳﺎﺧﺘﻪ‬

‫ﺧﻮﻳﺶ ﻭﺍﺩﺍﺷﺘﻪ‬ ‫ﺍﺳﺖ‬

‫)‪ (Heidegger، 973: 359‬ﺯﺑــﺎﻥ ﻭ ﺍﻟﺒﺘــﻪ ﺗﻔﻜﺮ ﻧﺰﺩ ﺩﺭ ﻓﻠﺴﻔﻪﻫﺎﻱ ﭘﺴﺖ ﻣﺪﺭﻥ‪ ،‬ﻓﻬﻢ ﺩﺭ ﻫﺮﻣﻨﻮﺗﻴﻚ‪ ،‬ﺩﻳﮕﺮﻱ‬

‫ﺑﺎ ﺩﻳﮕﺮﺍﻥ ﭘﺪﻳﺪ ﻣﻲﺁﻳﺪ‪ .‬ﻣﻲﺗﻮﺍﻥ ﺍﺯ ﺳــﺨﻦ ﻭﻳﺘﮕﻨﺸﺘﺎﻳﻦ‬ ‫ﻧﺘﻴﺠــﻪ ﮔﺮﻓﺖ ﻛﻪ ﺯﺑﺎﻥ ﻭ ﺍﻧﺪﻳﺸــﻪ ﺩﻳﮕــﺮ ﻣﺜﺎﻝ ﻭ ﻣﺮﺟﻊ‬

‫ﻣﯽﺑﺎﺷﺪ‪.‬‬ ‫ﺗﻌﻴﻴﻦ ﺯﻣﺎﻥ ﺩﻗﻴﻖ ﻣﺸــﻜﻞ ﺍﺳﺖ‪ ،‬ﻭﻟﻲ ﺣﺪﺍﻗﻞ ﺍﺯ ﻗﺮﻥ‬

‫ﻭﺍﺣﺪ ﻧﺪﺍﺭﺩ‪ .‬ﺯﻣﻴﻨﻪ ﻓﺮﺍﺭﻭﻱ ﺍﺯ ﺍﻧﺪﻳﺸــﻪﻫﺎﻱ ﺧﻮﺩﻣﺤﻮﺭﺍﻧﻪ ﻧﻮﺯﺩﻫﻢ ﺍﺭﻭﭘﺎ ﻣﺮﻛﺰ ﻋﺎﻟﻢ ﺍﺳــﺖ‪ .‬ﺣﻮﺍﺩﺙ ﻭ ﺗﺤﻮﻻﺕ ﺟﻬﺎﻥ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫ﺯﺑــﺎﻥ ﺑﻪ ﻣﺜﺎﺑﻪ ﺑﺎﺯﻱ ﺩﺭ ﺿﻤﻦ ﻓﻌﻞ ﻭ ﻋﻤﻞ ﻭ ﺩﺭ ﻧﺴــﺒﺖ ﺩﺭ ﻗﺎﻟﺐ ﺍﻧﺪﻳﺸــﻪ ﻓﻠﺴﻔﻲ ﻧﻤﻮﺩﮔﺎﺭ ﻭﺿﻌﻲ ﺧﺎﺹ ﺩﺭ ﻏﺮﺏ‬

‫‪١٩‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻭﻳﺘﮕﻨﺸﺘﺎﻳﻦ ﺩﺭ ﺟﻤﻊ ﻭ ﺩﺭ ﻧﺴﺒﺖ ﺑﺎ ﺩﻳﮕﺮﻱ ﭘﺪﻳﺪ ﻣﻲﺁﻳﺪ‪ .‬ﻭ ﺑﺎﻻﺧﺮﻩ ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺩﺭﻳﺎﻓﺖﻫﺎﻳﻲ ﺍﺳﺖ ﻛﻪ‬

‫ﻫﻤــﻪ ﺑﺎ ﻣﺮﻛﺰﻳــﺖ ﺍﺭﻭﭘﺎ ﺭﻗﻢ ﺧﻮﺭﺩﻩ ﺍﺳــﺖ‪ .‬ﻫﻤﻪ ﻣﻠﺖﻫﺎ ﮔﻔــﺖ ﻭﮔﻮ ﺑﺎ ﻣﺘﻔﻜﺮﺍﻥ ﮊﺍﭘﻨﻲ ﻭ ﭼﻴﻨﻲ ﺧﻮﺩ ﺭﺍ ﭘﺮﺳﺸــﮕﺮ‬ ‫ﺑﺮ ﻣﺪﺍﺭﻫﺎﻳﻲ ﻛﻪ ﺩﺭ ﻛﺸــﻮﺭﻫﺎﻱ ﺍﺭﻭﭘﺎﻳﻲ ﺗﺮﺳــﻴﻢ ﺷــﺪﻩ‪،‬‬

‫ﻣﻌﺮﻓﻲ ﻣﻲﻛﻨــﺪ‪ ،‬ﻧﻜﺘﻪ ﻗﺎﺑﻞ ﺗﺎﻣﻠﻲ ﺍﺳــﺖ ﻛﻪ ﺩﺭ ﻣﺠﺎﻟﻲ‬

‫ﮔﺮﺩﻳﺪﻩﺍﻧﺪ‪ .‬ﺗﺪﺍﻭﻡ ﺍﻳﻦ ﻭﺿﻊ ﻣﺎ ﺭﺍ ﺑﻪ ﻭﺿﻌﻲ ﻛﺸــﺎﻧﺪﻩ ﻛﻪ‬

‫ﻭﺳــﻴﻊﺗﺮ ﺑﺎﻳﺪ ﻣــﻮﺭﺩ ﺗﺎﻣﻞ ﻗﺮﺍﺭ ﮔﻴــﺮﺩ‪ .‬ﻫﺎﻳﺪﮔﺮ ﺩﺭ ﮔﻔﺖ‬

‫ﺍﻣﺮﻭﺯ ﺑﻪ ﻧﺎﮔﺰﻳﺮ ﻭ ﺑﺪﻭﻥ ﺗﺮﺩﻳﺪ ﺍﺯ ﻓﺮﻫﻨﮕﻲ ﺟﻬﺎﻧﻲ ﺳــﺨﻦ‬

‫ﻭﮔﻮ ﺑﺎ ﺷــﺎﮔﺮﺩ ﻫﻨــﺪﻱ ﺧﻮﺩ ﻣﻬﺘــﺎ‪ ،‬ﻭﺭﻭﺩ ﺑﻪ ﻫﺮ ﻓﺮﻫﻨﮓ‬

‫ﻣﻲﮔﻮﻳﻴﻢ‪ .‬ﺳــﺨﻦ ﮔﻔﺘــﻦ ﺍﺯ ﻓﺮﻫﻨﮓ ﺟﻬﺎﻧــﻲ ﻭ ﺟﻬﺎﻧﻲ‬

‫ﻭ ﺗﻔﻜﺮﻱ ﺭﺍ ﻣﺴــﺘﻠﺰﻡ ﺩﺍﻧﺴــﺘﻦ ﻋﻤﻴﻖ ﺯﺑﺎﻥ ﺁﻥ ﻓﺮﻫﻨﮓ‬

‫ﺷﺪﻥ‪ ،‬ﻣﺴﺘﻠﺰﻡ ﺗﺼﻮﺭﻱ ﺍﺯ ﻛﺜﺮﺕ ﻭ ﺗﻤﺎﻳﺰ ﺍﺳﺖ‪ .‬ﺩﺭ ﻓﻠﺴﻔﻪ‬

‫ﻣﻲﺩﺍﻧﺪ‪ .‬ﭼﻨﺎﻥ ﻛﻪ ﻭﺭﻭﺩ ﻏﻴﺮ ﻏﺮﺑﻴﺎﻥ ﺑﻪ ﻓﻠﺴﻔﻪ ﺭﺍ ﻣﺴﺘﻠﺰﻡ‬

‫ﺁﻣﻮﺧﺘﻪﺍﻳﻢ ﻛﻪ ﻭﺣﺪﺕ ﺑﺪﻭﻥ ﻛﺜﺮﺕ ﺣﺘﻲ ﻧﺎﻣﺘﺼﻮﺭ ﺍﺳﺖ‪ .‬ﺩﺍﻧﺴﺘﻦ ﺯﺑﺎﻥ ﻳﻮﻧﺎﻧﻲ ﻭ ﻻﺗﻴﻦ ﻣﻲﺩﺍﻧﺴﺖ‪ (.‬ﺑﻪ ﻧﻈﺮ ﻛﻴﻤﺮﻟﻪ‬ ‫ﺁﻳــﺎ ﻓﺮﻫﻨﮓ ﺟﻬﺎﻧﻲ ﻭ ﺟﻬﺎﻧﻲ ﺷــﺪﻥ ﻓﻘــﻂ ﺩﺭ ﻗﻴﺎﺱ ﺑﺎ‬

‫ﻣﻄﺎﻟﻌﻪ ﻓﺮﻫﻨﮓﻫﺎﻱ ﻏﻴﺮ ﺍﺭﻭﭘﺎﻳﻲ ﺩﺭ ﺩﭘﺎﺭﺗﻤﺎﻥﻫﺎﻱ ﺷﺮﻕ‬

‫ﮔﺬﺷــﺘﻪﺍﻱ ﺍﺯ ﺩﺳــﺖ ﺭﻓﺘﻪ ﺑﻪ ﺗﺼﻮﺭ ﻣﺎ ﻣﻲﺁﻳﺪ؟ ﻳﺎ ﻫﻨﻮﺯ‬

‫ﺷﻨﺎﺳﻲ ﻳﺎ ﻣﻄﺎﻟﻌﺎﺕ ﺗﻄﺒﻴﻘﻲ ﺻﻮﺭﺕ ﻣﻲﮔﻴﺮﺩ ﻛﻪ ﺩﺭ ﺍﻳﻦ‬

‫ﺍﺯ ﺗﻔــﺎﻭﺕ ﻭ ﻣﻘﺎﻭﻣﺖ ﻭ ﻓﺮﻫﻨﮓﻫﺎﻳــﻲ ﻗﻮﻣﻲ ﻭ ﻣﻨﻄﻘﻪﺍﻱ‬

‫ﺣﻮﺯﻩﻫﺎ ﻭ ﺑﺎ ﺷــﻴﻮﻩﻫﺎﻱ ﺭﺍﻳﺞ‪ ،‬ﭘﻴﻮﻧﺪ ﺭﻳﺸﻪﺍﻱ ﻭ ﻣﺤﺘﻮﺍﻳﻲ‬

‫ﺧﺒﺮﻱ ﺍﺳﺖ؟‬

‫ﺑﻴﻦ ﻓﻠﺴــﻔﻪ ﻏﺮﺑﻲ ﺑﺎ ﻓﻠﺴــﻔﻪ ﻭ ﺣﻜﻤﺖﻫﺎﻱ ﻏﻴﺮ ﺍﺭﻭﭘﺎﻳﻲ‬

‫ﺑﻴﻨﺶ ﻳﺎ ﻓﻠﺴﻔﻪ ﻣﻴﺎﻥﻓﺮﻫﻨﮕﻲ ﺑﺎ ﭘﺎﺳﺦ ﻣﺜﺒﺖ ﺑﻪ ﭼﻨﻴﻦ ﺣﺎﺻﻞ ﻧﻤﻲﺷﻮﺩ‪(Kimmerle,2002:8) .‬‬ ‫ﭘﺮﺳــﺶﻫﺎﻳﻲ ﭘﺎ ﻣﻲﮔﻴﺮﺩ‪ .‬ﺍﻏﻠﺐ ﻣﺘﻔﻜﺮﺍﻥ ﺍﺭﻭﭘﺎﻳﻲ ﻛﻪ ﺑﻪ‬

‫ﺗﻘﻮﻳــﺖ ﺟﻬﺖﮔﻴﺮﻱ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺩﺭ ﻓﻠﺴــﻔﻪ ﺩﻋﻮﺕ ﭼﻴﺴﺘﻲ ﻓﻠﺴﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ‬ ‫ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﺑﻪ ﺷــﺮﺍﻳﻂ ﺟﺪﻳﺪﻱ ﺍﺷﺎﺭﻩ ﻣﻲﻛﻨﻨﺪ ﻛﻪ ﺩﺭ ﻋﺎﻟﻢ‬

‫ﺷــﺎﻳﺪ ﺍﻭﻟﻴﻦ ﻧﻜﺘــﻪﺍﻱ ﻛﻪ ﺩﺭ ﺍﺻﻄﻼﺡ ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ‬

‫ﻣﺎ ﺣﺎﻛﻢ ﺍﺳﺖ‪ .‬ﻫﺎﻳﻨﺘﺲ ﻛﻴﻤﺮﻟﻪ ﺩﺭ ﻣﻘﺪﻣﻪ ﻛﺘﺎﺏ ﺧﻮﺩ ﺑﺎ‬

‫ﻓﺮﻫﻨﮕــﻲ ﺑﺎﻳﺪ ﻣﻮﺭﺩ ﺗﻮﺟــﻪ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪ ،‬ﻓﺮﻫﻨﮓ ﺍﺳــﺖ‪.‬‬

‫ﺍﺳﺘﻨﺎﺩ ﺑﻪ ﺟﻤﻠﻪﺍﻱ ﺍﺯ ﮔﺮﻧﺖ ﺑﻮﻫﻤﻪ ﻛﻪ ﻣﻲﮔﻮﻳﺪ‪»:‬ﺍﻣﺮﻭﺯ ﺑﻴﺶ ﺍﻧﺴــﺎﻥ ﻣﻮﺟــﻮﺩﻱ ﻓﺮﻫﻨﮕﻲ ﺍﺳــﺖ ﻭ ﻓﺮﻫﻨﮕــﻲ ﺯﻧﺪﮔﻲ‬ ‫ﺍﺯ ﻫﺮ ﺯﻣﺎﻥ ﺩﻳﮕﺮ ﺑﻪ ﻓﻠﺴــﻔﻪﺍﻱ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻧﻴﺎﺯ ﺍﺳﺖ‪«.‬‬

‫ﻣﻲﻛﻨﺪ‪ (Wimmer,2004:7 ) .‬ﺑﻪ ﺗﻌﺒﻴﺮﻱ ﻛﻪ ﺍﻭﻟﻤﺎﻥ‬

‫ﺗﺤﻮﻻﺕ ﺩﺭ ﺳــﻪ ﻋﺮﺻﻪ ﺍﻗﺘﺼﺎﺩ‪ ،‬ﺳﻴﺎﺳــﺖ ﻭ ﺩﻳﻦ ﺭﺍ ﺑﺮﻣﻲ‬

‫ﺑــﻪ ﻛﺎﺭﺑــﺮﺩﻩ ﻭ ﺑﺴــﻴﺎﺭﻱ ﺍﺯ ﻣﺘﻔﻜــﺮﺍﻥ ﺍﺯ ﻭﻱ ﻧﻘﻞ ﻛﺮﺩﻩ‬

‫ﺷﻤﺮﺩ‪ (Kimmerle، 2002:7) .‬ﻭﻱ ﺑﺎ ﺍﺷﺎﺭﻩ ﺑﻪ ﺗﻤﺎﻳﻞ‬

‫ﺍﻧﺪ‪»:‬ﻫﺮ ﺟﺎ ﺍﻧﺴــﺎﻥ ﺑﺎﺷﺪ ﻓﺮﻫﻨﮓ ﺍﺳﺖ ﻭ ﻫﺮ ﺟﺎ ﻓﺮﻫﻨﮓ‬

‫ﻓﺮﻫﻨﮓﻫﺎﻱ ﻏﻴﺮ ﺍﺭﻭﭘﺎﻳﻲ ﺑﻪ ﺑﻮﻣﻲﺳــﺎﺯﻱ ﺩﺳــﺘﺎﻭﺭﺩﻫﺎﻱ ﺍﻧﺴﺎﻥ‪ (Schwemmer,2005: 19) «.‬ﻫﻴﭻ ﺧﺼﻠﺖ ﻭ‬ ‫ﻓﺮﻫﻨﮓ ﻭ ﺗﻤــﺪﻥ ﻏﺮﺑﻲ ﺣﺘﻲ ﻋﻠﻢ ﻭ ﻓــﻦ ﺁﻭﺭﯼ‪ ،‬ﻣﻌﺘﻘﺪ‬

‫ﭘﺪﻳﺪﻩ ﺍﻧﺴــﺎﻧﻲ ﻓﺮﺩﻱ ﻭ ﺟﻤﻌﻲ ﻓﺮﺍﻓﺮﻫﻨﮕﻲ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪.‬‬

‫ﺍﺳــﺖ ﻛﻪ ﻣﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﺑﺎ ﺻﻮﺭﺕﻫــﺎﻱ ﺗﺮﻛﻴﺒﻲ ﺍﺯ ﻋﻨﺎﺻﺮ‬

‫ﺑﺎﻳﺪ ﺗﻮﺟﻪ ﺩﺍﺷﺖ ﻛﻪ ﺣﺘﻲ ﺍﺻﻄﻼﺣﺎﺗﻲ ﭼﻮﻥ ﺍﻧﺪﻳﺸﻪﻫﺎﻱ‬

‫ﻓﺮﻫﻨﮓﻫﺎ ﺭﻭﺑﺮﻭ ﻫﺴﺘﻴﻢ‪ .‬ﺩﺭ ﺟﻬﺎﻥ ﺍﻣﺮﻭﺯ ﺑﺎ ﺩﺍﺩ ﻭ ﺳﺘﺪﻱ‬

‫ﻓﺮﺍﻓﺮﻫﻨﮕﻲ ﺑﺎ ﺍﻳﻦ ﺗﺼﻮﺭ ﻛﻪ ﺍﻣﻮﺭ ﻭ ﻣﻮﺿﻮﻋﺎﺗﻲ ﻓﺮﺍﺗﺮ ﺍﺯ ﻫﻤﻪ‬

‫ﮔﺴﺘﺮﺩﻩ ﻭ ﻫﻤﻪ ﺟﺎﻧﺒﻪ ﺭﻭﺑﺮﻭ ﻫﺴﺘﻴﻢ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ‪ ،‬ﺑﻪ ﺳﻮﻱ‬

‫ﻓﺮﻫﻨﮓﻫــﺎﻱ ﻣﺘﻌﻴﻦ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﻣﻲﺗﻮﺍﻥ ﺩﺭ ﺑﺎﺏ ﺁﻧﻬﺎ‬

‫ﺟﻬﺎﻧﻲ ﻣﻲﺭﻭﻳﻢ ﻛﻪ ﺩﻳﮕﺮ ﺍﺯ ﻓﺮﻫﻨﮓﻫﺎﻱ ﻧﺎﺏ ﻭ ﻳﻜﺪﺳﺖ‬

‫ﺍﻧﺪﻳﺸــﻴﺪ‪ ،‬ﺑﺎﺯ ﺧﻮﺩ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺯ ﻓﺮﻫﻨﮕﻲ ﺧﺎﺹ ﻣﯽﺑﺎﺷﻨﺪ‬

‫ﺧﺒﺮﻱ ﻧﻴﺴﺖ‪ .‬ﺑﻪ ﻧﻈﺮ ﻛﻴﻤﺮﻟﻪ ﺍﻳﻦ ﻭﺿﻊ ﻫﻤﻪ ﻣﺎ ﺍﺯ ﺟﻤﻠﻪ‬

‫ﻭ ﻧﻤﺎﻳﺎﻧﮕــﺮ ﺑﺨﺸــﻲ ﺍﺯ ﻳﻚ ﻓﺮﻫﻨﮓ ﻭ ﻧﻤــﻮﺩﻱ ﺍﺯ ﻏﺎﻳﺎﺕ‬

‫ﺍﻫﻞ ﻓﻠﺴﻔﻪ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﻭﻇﺎﻳﻔﻲ ﺳﻨﮕﻴﻦ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﻳﻚ ﻓﺮﻫﻨﮓ ﻫﺴﺘﻨﺪ‪ .‬ﺗﺎﻛﻴﺪ ﺑﺮ ﺧﺼﻮﺻﻴﺖ ﻓﺮﻫﻨﮕﻲ ﺑﻮﺩﻥ‬

‫ﺑﻪ ﻧﻈﺮ ﻭﻱ ﺍﻳﻦ ﻧﻘﻄﻪ ﺿﻌﻒ ﻓﻠﺴــﻔﻪ ﻏﺮﺑــﻲ ﻭ ﻣﻴﺮﺍﺛﻲ ﺍﺯ ﺍﻧﺴــﺎﻥ ﭼﻨﺎﻥ ﺍﻫﻤﻴﺘﻲ ﺩﺍﺭﺩ ﻛــﻪ ﺣﺘﻲ ﺩﺭ ﻣﻮﺭﺩ ﺩﻭ ﻓﺮﺩ ﺑﺎ‬ ‫ﺩﻭﺭﺍﻥ ﺍﺳﺘﻌﻤﺎﺭ ﺍﺳــﺖ ﻛﻪ ﺑﻪ ﻧﺪﺭﺕ ﺑﻪ ﮔﻮﻧﻪﻫﺎﻱ ﺍﻧﺪﻳﺸﻪ‬ ‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٢٠‬‬

‫ﻓﺮﻫﻨﮓ)ﺑﻪ ﻫﻤﺎﻥ ﻣﻌﺎﻧﻲ ﻣﺘﻌﺎﺭﻑ( ﻣﺸــﺘﺮﻙ ﻧﻴﺰ ﻣﻲﺗﻮﺍﻥ‬

‫ﺩﺭ ﺳﺎﻳﺮ ﻓﺮﻫﻨﮓﻫﺎ ﭘﺮﺩﺍﺧﺘﻪ ﺍﺳﺖ‪ .‬ﻭﻱ ﺣﺘﻲ ﺑﻪ ﻧﺤﻮﻱ ﺑﺮ ﮔﻔﺖ ﻛﻪ ﺩﺍﺭﺍﻱ ﺍﺭﺗﺒﺎﻁ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻫﺴﺘﻨﺪ‪ .‬ﺑﻪ ﻫﻤﻴﻦ‬ ‫ﻫﺎﻳﺪﮔﺮ ﺧﺮﺩﻩ ﻣﻲﮔﻴﺮﺩ ﻛﻪ ﺩﺭ ﮔﻔﺖ ﻭﮔﻮ ﺑﺎ ﺩﻭﺳﺘﺎﻥ ﮊﺍﭘﻨﻲ ﺟﻬﺖ ﺩﻳﺪﻩ ﻣﻲﺷــﻮﺩ ﻛﻪ ﮔﺎﻩ ﻣﺸــﻜﻼﺕ ﺑﻴﻦ ﺩﻭ ﻓﺮﺩ ﻭ ﻳﺎ‬ ‫ﺧﻮﺩ ﻭﻗﺘﻲ ﺑﺎ ﺍﻧﺪﻳﺸــﻪﻫﺎﻱ ﻋﻤﻴﻖ ﺁﻧﻬﺎ ﺭﻭﺑﺮﻭ ﻣﻲﺷﻮﺩ ﺁﻧﻬﺎ ﺩﻭ ﮔﺮﻭﻩ ﺩﺭ ﻳﻚ ﻓﺮﻫﻨﮓ ﻣﺸــﺘﺮﻙ ﺑﻴﺶ ﺍﺯ ﺩﻭ ﻓﺮﺩ ﻳﺎ ﺩﻭ‬ ‫ﺭﺍ ﻧﻪ ﻓﻠﺴﻔﻪ ﺑﻠﻜﻪ ﺗﻔﻜﺮ ﻭ ﺧﻮﺩ ﺭﺍ ﭘﺮﺳﺸﮕﺮ ﻣﻲﻧﺎﻣﺪ)ﺍﻳﻨﻜﻪ ﮔﺮﻭﻩ ﺩﺭ ﻓﺮﻫﻨﮓﻫﺎﻱ ﻣﺘﻔﺎﻭﺕ ﺍﺳــﺖ‪ .‬ﭘﺲ ﺩﺍﻣﻨﻪ ﻭ ﺷﻌﺎﻉ‬ ‫ﭼــﺮﺍ ﻫﺎﻳﺪﮔﺮ ﺩﺍﻳﺮﻩ ﺗﻔﻜﺮ ﺭﺍ ﺍﻋﻢ ﺍﺯ ﻓﻠﺴــﻔﻪ ﻣﻲﮔﻴﺮﺩ ﻭ ﺩﺭ ﺍﻧﺪﻳﺸــﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺭﺍ ﺑﺎﻳﺪ ﺑــﺎ ﻫﻤﻴﻦ ﺗﻮﺟﻪ ﺩﺭﻳﺎﻓﺖ‪.‬‬

‫ﺑــﺎ ﺍﻳﻦ ﺗﻌﺒﻴﺮ ﻣﻲﺗﻮﺍﻥ ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺭﺍ ﻓﻠﺴــﻔﻪ‬

‫ﻣﻌﺮﻓــﻲ ﻣﻲﻛﻨــﺪ‪ .‬ﻭﻱ ﺍﺑﺘﺪﺍ ﺗﻮﺿﻴﺢ ﻣﻲﺩﻫﺪ ﻛﻪ ﻓﻠﺴــﻔﻪ‬

‫ﻣﻴﺎﻥ ﺍﻧﺴﺎﻧﻲ ﺗﻌﺮﻳﻒ ﻛﺮﺩ‪ .‬ﺍﻧﺴﺎﻥ ﻣﻮﺟﻮﺩ ﻓﺮﻫﻨﮕﻲ ﺍﺳﺖ ﻭ‬

‫ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﭼﻪ ﭼﻴﺰﻫﺎﻳﻲ ﻧﻴﺴــﺖ‪ .‬ﺑــﻪ ﻧﻈﺮ ﻭﻱ ﻧﺒﺎﻳﺪ‬

‫ﺍﻳﻦ ﻓﻠﺴﻔﻪ ﻣﻲﺧﻮﺍﻫﺪ ﻓﻠﺴﻔﻪ ﻣﻔﺎﻫﻤﻪ ﻭ ﻫﻤﺰﻳﺴﺘﻲ ﻣﻴﺎﻥ ﻓﻠﺴﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺭﺍ ﻓﻠﺴﻔﻪﺍﻱ ﺩﺭ ﻛﻨﺎﺭ ﺳﺎﻳﺮ ﻓﻠﺴﻔﻪﻫﺎ‬ ‫ﺍﻧﺴــﺎﻥﻫﺎ ﺑﺎﺷﺪ‪ .‬ﻧﻜﺘﻪ ﺑﺎﺭﻳﻚﺗﺮ ﻭ ﮊﺭﻑﺗﺮ ﺁﻧﻜﻪ ﺍﻳﻦ ﻣﻮﺟﻮﺩ ﺗﺼﻮﺭ ﻛﺮﺩ‪ .‬ﻓﻠﺴــﻔﻪ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺭﻗﻴﺒــﻲ ﺑﺮﺍﻱ ﺩﻳﮕﺮ‬ ‫ﻓﺮﻫﻨﮕﻲ ﺩﺭ ﺫﺍﺕ ﺧﻮﺩ ﻣﻴﺎﻥﻓﺮﻫﻨﮕﻲ ﺍﺳﺖ‪.‬‬ ‫ﻓﺮﺍﻧﺘــﺲ ﻣﺎﺭﺗﻴــﻦ ﻭﻳﻤــﺮ ﺩﺭ ﻣﻘﺎﻟﻪ ﻣﺸــﻬﻮﺭ ﺧﻮﺩ ﺩﺭ‬

‫ﻓﻠﺴــﻔﻪﻫﺎ ﻧﻴﺴــﺖ‪ .‬ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕــﻲ ﺩﺭ ﻛﻨﺎﺭ ﻫﺮ‬ ‫ﺍﻧﺪﻳﺸﻴﺪﻥ ﻓﻠﺴــﻔﻲ ﻗﺮﺍﺭ ﻣﻲﮔﻴﺮﺩ‪ .‬ﻓﻠﺴﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ‬

‫ﺧﺼــﻮﺹ »ﻧﻈﺮﻳــﺎﺕ‪ ،‬ﺷــﺮﺍﻳﻂ ﻭ ﻭﻇﺎﻳــﻒ ﻓﻠﺴــﻔﻪﺍﻱ ﺑﺎ ﻗﺒــﻞ ﺍﺯ ﻫﺮ ﭼﻴــﺰ ﻭ ﺑﻌﺪ ﺑﻪ ﻃــﻮﺭ ﻣﺪﺍﻡ ﺑــﻪ ﻭﺍﻗﻌﻴﺖﻫﺎﻱ‬ ‫ﺟﻬﺖﮔﻴﺮﻱ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ«‪ ،‬ﻓﻠﺴﻔﻪ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻃﺮﺣﻲ ﻣﻮﺟﻮﺩ ﻭ ﺗﺠﺎﺭﺏ ﺍﻧﺪﻳﺸــﻪ ﺩﺭ ﺗﺎﺭﻳــﺦ ﺭﺟﻮﻉ ﻣﻲﺩﻫﺪ‪ .‬ﺩﺭ‬ ‫ﺍﻧﺪﻳﺸﮕﻲ ﻣﻲﻓﻬﻤﺪ ﻛﻪ ﺑﻪ ﻟﺤﺎﻅ ﻣﻀﻤﻮﻥ ﻭ ﺭﻭﺵ ﺍﺯ ﺳﺎﻳﺮ ﺯﻣﺎﻥ ﻣــﺎ ﺩﻳﮕﺮ ﻧﻤﻲﺗﻮﺍﻥ ﺑﺪﻭﻥ ﺍﻧﺪﻳﺸــﻴﺪﻥ ﺑﻪ ﺩﻳﮕﺮﻱ ﻭ‬ ‫ﻋﻠــﻮﻡ ﺗﻤﺎﻳﺰ ﭘﻴــﺪﺍ ﻣﻲﻛﻨﺪ‪ .‬ﺑﻪ ﻟﺤﺎﻅ ﻣﻀﻤــﻮﻥ ﺩﺭ ﺻﺪﺩ ﺑﺪﻭﻥ ﺗﺼﻮﺭ ﻏﻴﺮﻱ ﻛﻪ ﻣﺘﻔﺎﻭﺕ ﺍﺯ ﻣﺎ ﻣﻲﺍﻧﺪﻳﺸﺪ‪ ،‬ﺍﻧﺪﻳﺸﻴﺪ‬ ‫ﺗﺒﻴﻴﻦ ﻣﺴــﺎﻳﻞ ﺩﺭ ﻳﻚ ﺗﺎ ﺳــﻪ ﻗﻠﻤﺮﻭ ﺍﺳﺖ‪ :‬ﺍﻭﻝ ﺳﺎﺧﺘﺎﺭ‬

‫ﻭ ﺣﻜﻢ ﻛــﺮﺩ‪ .‬ﻭﺟﻮﺩ ﺩﻳﮕﺮﻱ ﻭ ﻭﺟــﻮﺩ ﻓﺮﻫﻨﮓﻫﺎﻳﻲ ﺟﺰ‬

‫ﺑﻨﻴﺎﺩﻱ ﻭﺍﻗﻌﻴﺖ ﻛﻪ ﺑﻪ ﻃﻮﺭ ﻣﻌﻤﻮﻝ ﺩﺭ ﻣﺘﺎﻓﻴﺰﻳﻚ‪ ،‬ﻭﺟﻮﺩ‬

‫ﻓﺮﻫﻨﮓ ﻣــﺎ ﺣﺠﺖ ﻣﻮﺟﻪ ﺑﺮﺍﻱ ﻣﻄﻠــﻖ ﻧﺒﻮﺩﻥ ﺣﻘﻴﻘﺘﻲ‬

‫ﺷﻨﺎﺳﻲ ﻭ ﺍﻧﺴــﺎﻥ ﺷﻨﺎﺳﻲ ﻓﻠﺴــﻔﻲ ﺍﻧﺠﺎﻡ ﻣﻲﺷﻮﺩ‪ .‬ﺩﻭﻡ‬

‫ﺍﺳﺖ ﻛﻪ ﻣﺎ ﺑﺪﺍﻥ ﺍﻋﺘﻘﺎﺩ ﺩﺍﺭﻳﻢ‪ .‬ﺩﻳﮕﺮﻱ ﺑﺎﻳﺪ ﻫﻤﻮﺍﺭﻩ ﺑﺮﺍﻱ‬

‫ﺍﻣﻜﺎﻥ ﺷﻨﺎﺧﺖ ﻭﺍﻗﻌﻴﺖ ﻛﻪ ﺩﺭ ﺷﻨﺎﺧﺖ ﺷﻨﺎﺳﻲ ﻭ ﻣﻨﻄﻖ‬

‫ﻣﺎ ﻧﺸــﺎﻧﻪ ﻭ ﺗﺬﻛﺮ ﻋﺪﻡ ﺍﻃﻼﻕ ﺣﻘﻴﻘﺖ ﻭ ﺷــﻨﺎﺧﺘﻲ ﺑﺎﺷﺪ‬

‫ﺍﻧﺠﺎﻡ ﻣﻲﺷﻮﺩ ﻭ ﺳــﻮﻡ ﺍﻣﻜﺎﻥ ﺗﺎﺳﻴﺲ ﻗﻀﺎﻳﺎﻱ ﺗﺠﻮﻳﺰﻱ ﻛﻪ ﻧﺰﺩ ﻣﺎﺳــﺖ‪ .‬ﺑــﻪ ﻧﻈﺮ ﻛﻴﻤﺮﻟﻪ ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ‬ ‫ﻛﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺧﻼﻕ ﻭ ﺯﻳﺒﺎﻳﻲ ﺷﻨﺎﺳــﻲ ﺍﺳﺖ‪ .‬ﺷﺎﺧﻪﻫﺎﻱ ﻫﻤﻪ ﻣﺘﻔﻜﺮﺍﻥ ﺑﺮﺧﺎﺳــﺘﻪ ﺍﺯ ﻓﺮﻫﻨﮓﻫــﺎﻱ ﻣﺨﺘﻠﻒ ﺭﺍ ﺑﻪ‬ ‫ﺧﺎﺹ ﻓﻠﺴــﻔﻪ ﻣﺜﻞ ﻓﻠﺴﻔﻪ ﻓﺮﻫﻨﮓ ﻭ ﻓﻠﺴﻔﻪ ﺣﻖ ﻭ ﻣﺎﻧﻨﺪ‬

‫ﺗﻮﺍﺿــﻊ ﺩﺭ ﺩﻳﺪﮔﺎﻩﻫﺎ ﻭ ﻣﻮﺍﺿﻊ ﺧﻮﻳــﺶ ﺩﻋﻮﺕ ﻣﻲﻛﻨﺪ‪.‬‬

‫ﺁﻥ ﻫﻢ ﺩﺭ ﻧﻬﺎﻳﺖ ﺑﻪ ﻫﻤﻴﻦ ﺳــﻪ ﺑﻨﻴﺎﻥ ﺑﺮﻣﻲ ﮔﺮﺩﻧﺪ‪ .‬ﺍﻳﻦ )‪ (Kimmerle,2002:8‬ﭘﺲ ﻫﻤﺮﺍﻩ ﺑﺎ ﻛﻮﺷــﺶ ﺑﺮﺍﻱ‬ ‫ﺳــﻨﺘﻲ ﺍﺳﺖ ﻛﻪ ﺭﻳﺸــﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﻣﻐﺮﺏ ﺯﻣﻴﻦ ﺩﺍﺭﺩ‪ .‬ﺍﻣﺎ‬

‫ﻓﻬــﻢ ﺳــﻨﺖ ﻭ ﻓﺮﻫﻨﮕﻲ ﻛﻪ ﺩﺭ ﺁﻥ ﺯﺍﺩﻩ ﺷــﺪﻩﺍﻳﻢ ﻭ ﺑﺪﺍﻥ‬

‫ﺍﮔﺮ ﺩﺭ ﺗﺎﺭﻳــﺦ ﻓﺮﻫﻨﮓﻫﺎﻱ ﺩﻳﮕﺮ ﻣﻄﺎﻟﻌﻪ ﻛﻨﻴﻢ ﻣﻲﺑﻴﻨﻴﻢ‬

‫ﺧﻮ ﮔﺮﻓﺘﻪﺍﻳﻢ‪ ،‬ﺑﺎﻳﺪ ﺑﻪ ﺗﺼﻮﺭﺍﺕ ﺧﻮﻳﺶ ﻧﺴﺒﺖ ﺑﻪ ﺩﻳﮕﺮﺍﻥ‬

‫ﻫﻤﺎﻥ ﭘﺮﺳــﺶﻫﺎ ﺍﻣــﺎ ﺑﺎ ﺍﻗﺘﻀﺎﺋــﺎﺕ ﻓﺮﻫﻨﮕــﻲ ﻣﺘﻔﺎﻭﺕ ﻛــﻪ ﻓﻘﻂ ﺑﺎ ﺍﺗﻜﺎﺀ ﺑــﻪ ﺩﺭﻭﻥ ﻣﺎﻳﻪﻫﺎﻱ ﻓﺮﻫﻨﮓ ﺧﻮﻳﺶ ﺑﻪ‬ ‫ﻣﻮﺟــﺐ ﺟﻬﺎﻥﺑﻴﻨﻲ‪ ،‬ﻧﻈﺎﻡﻫــﺎﻱ ﺍﺭﺯﺷــﻲ ﻭ ﺻﻮﺭﺕﻫﺎﻱ‬

‫ﺩﺳــﺖﺁﻭﺭﺩﻩﺍﻳﻢ ﺑﻪ ﺩﻳــﺪﻩ ﺗﺮﺩﻳﺪ ﺑﻨﮕﺮﻳــﻢ‪ .‬ﺗﺼﻮﺭﺍﺕ ﻣﺎ ﺍﺯ‬

‫ﻣﺘﻔﺎﻭﺕ ﺍﻧﺪﻳﺸــﻪ ﺷﺪﻩ ﻭ ﺁﺩﺍﺏ ﻭ ﺭﺳﻮﻡ‪ ،‬ﺍﺳﻄﻮﺭﻩﻫﺎ‪ ،‬ﺍﺩﻳﺎﻥ‬

‫ﺧﻮﻳﺸــﺘﻦ ﻭ ﺍﺯ ﺩﻳﮕﺮﻱ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﺣﺎﻝ ﺍﺻﻼﺡ ﻭ ﺗﻜﻤﻴﻞ‬

‫ﻭ ﻧﻬﺎﺩﻫﺎﻳﻲ ﺩﻳﮕﺮ ﭘﺪﻳﺪ ﺁﻣﺪﻩﺍﺳــﺖ‪ .‬ﺁﻳﺎ ﺑﺎ ﻣﻨﺤﺼﺮ ﻛﺮﺩﻥ‬

‫ﺷــﺪﻥ ﺍﺳﺖ‪ .‬ﻫﻴﭻ ﭘﺎﻳﺎﻧﻲ ﺑﺮﺍﻱ ﮔﻔﺖ ﻭﮔﻮ ﻭ ﻫﻢ ﺳﺨﻨﻲ ﺑﺎ‬

‫ﻋﻨﻮﺍﻥ ﻓﻠﺴــﻔﻪ ﺑﻪ ﺁﻧﭽﻪ ﺩﺭ ﻓﺮﻫﻨﮓ ﺍﺭﻭﭘﺎﻳﻲ ﺑﺪﺍﻥ ﻧﺎﻣﻴﺪﻩ‬

‫ﺩﻳﮕﺮﻱ ﻧﻴﺴــﺖ‪ .‬ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﻲ ﻋﺎﻟﻢ ﺗﻔﺎﻭﺕ‪ ،‬ﺗﻼﻗﻲ‪ ،‬ﺗﻌﺎﻣﻞ‬

‫ﺩﺭ ﺯﻣﺎﻥ ﻣﺎ ﺩﻳﮕﺮ‬ ‫ﻧﻤﻲﺗﻮﺍﻥ ﺑﺪﻭﻥ‬

‫ﺍﻧﺪﻳﺸﻴﺪﻥ ﺑﻪ ﺩﻳﮕﺮﻱ‬

‫ﻭ ﺑﺪﻭﻥ ﺗﺼﻮﺭ ﻏﻴﺮﻱ‬

‫ﻛﻪ ﻣﺘﻔﺎﻭﺕ ﺍﺯ ﻣﺎ‬

‫ﻣﻲﺍﻧﺪﻳﺸﺪ‪ ،‬ﺍﻧﺪﻳﺸﻴﺪ‬

‫ﻭ ﺣﻜﻢ ﻛﺮﺩ‬

‫ﺷــﺪﻩ‪ ،‬ﻣﻨﻜﺮ ﻭﺟﻮﺩ ﻓﻠﺴﻔﻪﻫﺎﻱ ﻏﻴﺮ ﺍﺭﻭﭘﺎﻳﻲ ﺷﻮﻳﻢ؟ ﻭﻳﻤﺮ ﻭ ﺗﺰﺍﺣﻢ ﺍﺳﺖ‪ .‬ﮔﻔﺖ ﻭﮔﻮ ﺗﻨﻬﺎ ﭘﺎﺳﺦ ﺩﺭﺳﺖ ﺑﻪ ﺍﻗﺘﻀﺎﺋﺎﺕ‬ ‫ﺑﺎ ﺗﻮﺻﻴﻒ ﻣﺠﺪﺩ ﻓﻬﻢ ﺧﻮﺩ ﺍﺯ ﻓﻠﺴــﻔﻪ ﭼﻨﻴﻦ ﺍﻧﺤﺼﺎﺭﻱ ﺭﺍ‬

‫ﺍﻳﻦ ﻋﺎﻟﻢ ﺍﺳــﺖ‪ .‬ﺩﺭ ﮔﻔــﺖ ﻭﮔﻮ ﺑﺎﺯﻧﺪﻩﺍﻱ ﻧﻴﺴــﺖ‪ .‬ﻫﻤﻪ‬

‫ﺭﺩ ﻣﻲﻛﻨــﺪ‪((٢٠٠٢:٨,Kimmerle .‬ﺑﻪ ﻧﻈﺮ ﻭﻳﻤﺮ ﺍﮔﺮ ﺍﻃﺮﺍﻑ ﮔﻔﺖ ﻭﮔﻮ ﺍﺯ ﺁﻥ ﺑﻬﺮﻩﻣﻨﺪ ﻣﻲﺷــﻮﻧﺪ‪ .‬ﻫﺮ ﻛﺲ ﻛﻪ‬ ‫ﻣﺎ ﻓﻠﺴــﻔﻪ ﺭﺍ ﺑﺎ ﻫﻤﺎﻥ ﻣﻌﻨــﺎﻱ ﻣﺤﺪﻭﺩ ﺩﺭ ﻏﺮﺏ ﻣﺒﻨﺎ ﻗﺮﺍﺭ ﺁﮔﺎﻫﺎﻧﻪ ﻭﺍﺭﺩ ﮔﻔﺖ ﻭﮔﻮ ﺷــﺪ ﺁﮔﺎﻫﺎﻧــﻪ ﺑﻬﺮﻩ ﻣﻲﮔﻴﺮﺩ‪ .‬ﺍﻣﺎ‬ ‫ﺩﻫﻴﻢ‪ ،‬ﺑﺎ ﺣﻜﻤﻲ ﭘﻴﺸــﻴﻦ ﻭ ﺑﺎ ﭘﻴﺶ ﻣﻔﻬﻮﻣﻲ ﺍﺯ ﻓﻠﺴــﻔﻪ ﺁﻥ ﻛــﺲ ﻛﻪ ﺍﺯ ﺳــﺮ ﺍﻛﺮﺍﻩ ﻫــﻢ ﻭﺍﺭﺩ ﮔﻔﺖ ﻭﮔﻮ ﺷــﺪ ﺑﺎﺯ‬

‫ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺑﺮﺍﻱ ﻓﻠﺴﻔﻪ ﺩﻋﻮﺕ ﻣﻲﻛﻨﺪ‪.‬‬

‫ﺍﺳــﺖ‪ .‬ﺍﻓﻼﻃﻮﻥ ﺣﺘﻲ ﺑﻴﺶ ﺍﺯ ﺍﻳﻨﻜﻪ ﺑﻪ ﺍﺻﻞ ﻣﺜﻞ ﺍﻋﺘﻘﺎﺩ‬

‫ﭘﺮﻓﺴــﻮﺭ ﺭﺍﻡ ﺍﺩﻫﺮ ﻣﺎﻝ‪ ،‬ﺍﺳــﺘﺎﺩ ﻫﻨﺪﻱﺗﺒﺎﺭ ﺩﺍﻧﺸــﮕﺎﻩ‬

‫ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﺑﻪ ﺍﺻﻞ ﮔﻔﺖ ﻭﮔﻮ ﺍﻋﺘﻘﺎﺩ ﺩﺍﺷﺖ‪ .‬ﺍﮔﺮ ﺟﺰ ﺍﻳﻦ‬

‫ﻣﻮﻧﻴــﺦ ﺩﺭ ﻣﻘﺎﻟﻪ ﻣﺸــﻬﻮﺭﻱ‪ ،‬ﻓﻠﺴــﻔﻪ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺭﺍ‬

‫ﺑﻮﺩ ﺑﺮﺧﻲ ﺍﺯ ﺭﺳﺎﻟﻪﻫﺎﻳﺶ ﺑﺪﻭﻥ ﺍﻋﻼﻡ ﻧﺘﻴﺠﻪﺍﻱ ﻣﻌﻴﻦ ﺑﻪ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫ﻇﻬﻮﺭ ﺍﻧﺪﻳﺸــﻴﺪﻥ ﺑﺴــﺘﻪﺍﻳﻢ‪ .‬ﻭﻱ ﺑﻪ ﺍﺗﺨــﺎﺫ ﺟﻬﺖﮔﻴﺮﻱ ﺍﺻﻞ‪ ،‬ﺍﺻﻴﻞ ﺗﺮﻳﻦ ﺍﺻﻠﻲ ﺍﺳــﺖ ﻛﻪ ﻓﻠﺴﻔﻪ ﺑﺎ ﺁﻥ ﭘﺎ ﮔﺮﻓﺘﻪ‬

‫‪٢١‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﭼﺸــﻢ ﺧﻮﺩ ﺭﺍ ﺑــﻪ ﺭﻭﻱ ﻭﺍﻗﻌﻴــﺎﺕ ﻭ ﺻﻮﺭﺕﻫﺎﻱ ﺩﻳﮕﺮ ﺍﺯ ﺑــﺪﻭﻥ ﺁﻧﻜﻪ ﺧﻮﺩ ﺑﺪﺍﻧﺪ ﺍﺯ ﮔﻔﺖ ﻭﮔﻮ ﻧﻔﻊ ﺧﻮﺍﻫﺪ ﺑﺮﺩ‪ .‬ﺍﻳﻦ‬

‫ﭘﺎﻳﺎﻥ ﻧﻤﻲﺭﺳﻴﺪ‪.‬‬ ‫ﺩﺭ ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﭘﺬﻳﺮﺵ ﺩﻳﮕﺮﻱ ﻭ ﺍﺣﺴﺎﺱ‬

‫ﻓﺮﻫﻨﮓ ﺧﻮﻳﺶ ﺭﺍ ﺯﺍﻳﻞ ﻛﻨﺪ‪ .‬ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺩﺭ‬ ‫ﺻﺪﺩ ﺣﻔﻆ ﻭ ﺗﻘﻮﻳﺖ ﻫﻮﻳﺖ ﻫﺎﺳﺖ‪ .‬ﺍﻣﺎ ﻣﻲﺧﻮﺍﻫﺪ ﺑﻪ ﻟﻮﺍﺯﻡ‬

‫ﻧﻴــﺎﺯ ﺑــﻪ ﻭﻱ ﻭ ﺁﻣﺎﺩﮔﻲ ﺑــﺮﺍﻱ ﮔﻔﺖ ﻭﮔﻮ ﻭ ﺩﺭ ﺳــﻄﺤﻲ ﺣﻔﻆ ﻫﻮﻳﺖ ﻛﻪ ﺩﺭ ﺿﻤﻦ ﺷﺮﻁ ﺑﻘﺎﻱ ﻋﺎﻟﻢ ﻣﺘﻜﺜﺮ ﺍﺳﺖ‪،‬‬ ‫ﻋﻤﻴﻘﺘــﺮ »ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺍﻧﺪﻳﺸــﻴﺪﻥ« ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﺻﻮﻟﻲ‬

‫ﺗﻮﺟﻪ ﺩﻫﺪ‪ .‬ﻫﻤﺎﻥ ﻃﻮﺭ ﻛــﻪ ﺗﻦ ﺩﺍﺩﻥ ﺑﻪ ﻏﻠﺒﻪ ﺑﻲﭼﻮﻥ ﻭ‬

‫ﺍﺳﺎﺳﻲ‪ ،‬ﺗﻠﻘﻲ ﻣﻲﺷــﻮﻧﺪ ﻛﻪ ﺗﻨﻬﺎ ﺑﺪﺍﻥ ﺷﻴﻮﻩ ﻣﻲﺗﻮﺍﻥ ﺑﻪ ﭼﺮﺍﻱ ﻓﺮﻫﻨﮓ ﻣﺪﺭﻥ ﻭ ﺍﻗﺘﻀﺎﺋﺎﺕ ﺑﺮﺁﻣﺪﻩ ﺍﺯ ﺁﻥ ﺑﻪ ﻣﻌﻨﺎﻱ‬ ‫ﺍﻧﺪﻳﺸــﻪﻫﺎﻱ ﻛﺎﻣﻞﺗﺮ ﻧﺰﺩﻳﻚ ﺷــﺪ‪ .‬ﺍﻣﺎ ﺑﻴﺸﺘﺮ ﺍﺯ ﺁﻥ‪ ،‬ﺍﻳﻦ‬

‫ﺧﻨﺜﻲ ﺷﺪﻥ ﻭ ﻣﺮﮒ ﺍﻧﺴﺎﻥ ﺍﺳﺖ‪ ،‬ﺍﻓﺘﺎﺩﻥ ﺩﺭ ﺑﻼﻫﺖ ﺗﻚ‬

‫ﺭﻭﺵ ﻧﻪ ﺗﻨﻬﺎ ﺑﻪ ﻋﻨﻮﺍﻥ ﺗﺠﻮﻳﺰﻱ ﺑﺮﺍﻱ ﺑﻬﺘﺮ ﺍﻧﺪﻳﺸﻲ ﺑﻠﻜﻪ‬

‫ﻓﺮﻫﻨﮕﻲ ﻭ ﭼﺸــﻢ ﭘﻮﺷــﻲ ﺍﺯ ﺳــﺎﻳﺮ ﻓﺮﻫﻨﮓﻫﺎ ﻫﻢ ﺑﻼﻱ‬

‫ﺑﻪ ﻋﻨﻮﺍﻥ ﺿﺮﻭﺭﺗﻲ ﺑﺮﺍﻱ ﺯﻣﺎﻥ ﻣﻌﺎﺻﺮ ﺗﻠﻘﻲ ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﺩﻳﮕﺮﻱ ﺍﺳﺖ ﻛﻪ ﺟﻬﺎﻥ ﻣﻌﺎﺻﺮ ﺭﺍ ﺗﻬﺪﻳﺪ ﻣﻲﻛﻨﺪ‪.‬‬

‫ﺩﺭ ﻓﻠﺴﻔﻪ ﻣﻴﺎﻥ‬

‫ﻓﺮﻫﻨﮕﻲ ﭘﺬﻳﺮﺵ‬

‫ﺩﻳﮕﺮﻱ ﻭ ﺍﺣﺴﺎﺱ‬

‫ﻧﻴﺎﺯ ﺑﻪ ﻭﻱ ﻭ ﺁﻣﺎﺩﮔﻲ‬

‫ﺑﺮﺍﻱ ﮔﻔﺖ ﻭﮔﻮ ﻭ‬

‫ﺩﺭ ﺳﻄﺤﻲ ﻋﻤﻴﻘﺘﺮ‬ ‫»ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ‬

‫ﺍﻧﺪﻳﺸﻴﺪﻥ« ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﺍﺻﻮﻟﻲ ﺍﺳﺎﺳﻲ‪ ،‬ﺗﻠﻘﻲ‬ ‫ﻣﻲﺷﻮﻧﺪ ﻛﻪ ﺗﻨﻬﺎ‬

‫ﺑﺪﺍﻥ ﺷﻴﻮﻩ ﻣﻲﺗﻮﺍﻥ‬ ‫ﺑﻪ ﺍﻧﺪﻳﺸﻪﻫﺎﻱ‬

‫ﻛﺎﻣﻞﺗﺮ ﻧﺰﺩﻳﻚ ﺷﺪ‪.‬‬

‫ﻣﺴﻴﺮ ﺗﺎﺭﻳﺦ ﺩﺭ ﺩﻭﺭﻩ ﺟﺪﻳﺪ ﻣﺴﻴﺮ ﮔﺸﻮﺩﻥ ﺭﺍﻩﻫﺎﻱ ﺟﺪﻳﺪ‬

‫ﻋﺎﻟﻢ ﻣﻌﺎﺻﺮ ﻫﻴﭻ ﻛﻨﺞ ﻭ ﺯﺍﻭﻳﻪ ﭘﻨﻬﺎﻧﻲ ﺑﺮﺍﻱ ﺍﻧﺪﻳﺸﻴﺪﻥ‬

‫ﻭ ﺁﺷﻨﺎﻳﻲ ﺑﺎ ﺳــﺮﺯﻣﻴﻦﻫﺎﻱ ﻧﺎﺷﻨﺎﺧﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺗﻮﺻﻴﻒ‬

‫ﻣﻨﻔــﺮﺩ ﻭ ﺑﺪﻭﻥ ﺗﺼﻮﺭ ﺩﻳﮕﺮﻱ ﺑﺎﻗﻲ ﻧﮕﺬﺍﺷــﺘﻪ ﺍﺳــﺖ‪ .‬ﺩﺭ‬

‫ﺩﺭ ﺑﺎﺭﻩ ﺍﻧﺪﻳﺸــﻪ ﻧﻴﺰ ﺻﺪﻕ ﻣﻲﻛﻨﺪ‪ .‬ﻫﺮ ﻓﺮﻫﻨﮕﻲ ﻣﻲﺗﻮﺍﻧﺪ‬

‫ﺧﻠــﻮﺕ ﺗﺮﻳﻦ ﺯﺍﻭﻳﻪﻫﺎﻱ ﺍﻧﺪﻳﺸــﻪ ﺩﺭ ﻋﻨﺎﺻﺮ ﻓﺮﻫﻨﮓﻫﺎﻱ‬

‫ﺟﺴــﺘﺠﻮﮔﺮﺍﻧﻪ ﺩﺭ ﭘﻲ ﺷــﻨﺎﺧﺖ ﺩﻳﮕﺮﺍﻥ ﺑﺎﺷﺪ‪ .‬ﺁﻧﭽﻪ ﻛﻪ‬

‫ﻣﺎﻗﺒﻞ ﻣﺪﺭﻥ ﻧﻴﺰ ﺣﻀﻮﺭ ﺩﻳﮕﺮﻱ ﺍﺣﺴﺎﺱ ﻣﻲﺷﻮﺩ‪ .‬ﻛﺎﻓﻲ‬

‫ﺍﻣﺮﻭﺯ ﺑﻪ ﺻﻮﺭﺕ ﺑﻲﻧﻈﻴﺮﻱ ﺩﺭ ﻗﺎﻟﺐ ﺭﺷﺪ ﺗﻮﺭﻳﺴﻢ ﺩﺭﺁﻣﺪﻩ‬

‫ﺍﺳﺖ ﻛﻪ ﻛﺴــﻲ ﻓﺮﺯﻧﺪ ﺯﻣﺎﻧﻪ ﺑﺎﺷــﺪ ﻭ ﺩﺭ ﺑﺴﺘﺮ ﻭﺍﻗﻌﻴﺎﺕ‬

‫ﺍﺳﺖ ﻭ ﺳــﺎﻻﻧﻪ ﺻﺪﻫﺎ ﻣﻴﻠﻴﻮﻥ ﻧﻔﺮ ﺍﺯ ﺳــﺮﺯﻣﻴﻦﻫﺎ ﻭ ﺁﺛﺎﺭ‬

‫ﻭ ﺗﺤﻮﻻﺕ ﺯﻣﺎﻧﻪ ﺑﻪ ﺍﻃﺮﺍﻑ ﺧﻮﺩ ﻧﮕﺮﻳﺴــﺘﻪ ﺑﺎﺷــﺪ‪ .‬ﺍﻧﺴﺎﻥ‬

‫ﻓﺮﻫﻨﮕﻲ ﺩﻳﮕﺮ ﺩﻳﺪﻥ ﻣﻲﻛﻨﻨﺪ‪ ،‬ﺩﺭ ﻋﺎﻟﻢ ﺍﻧﺪﻳﺸﻪ ﻭ ﺷﻨﺎﺧﺖ‬

‫ﻣﻌﻠﻖ ﺩﺭ ﻓﻀﺎﻱ ﺗﻚ ﻓﺮﻫﻨﮕﻲ ﺩﻳﮕﺮ ﻣﻌﻨﺎ ﻧﺪﺍﺭﺩ‪.‬‬

‫ﻧﻴﺰ ﺩﺭ ﺟﺮﻳﺎﻥ ﺍﺳــﺖ‪ .‬ﻫﻴﭻ ﺍﻧﺴﺎﻧﻲ ﻋﺠﺎﻳﺐ ﻭ ﺯﻳﺒﺎﻳﻲﻫﺎﻱ‬

‫ﺑﻪ ﻇﺎﻫــﺮ‪ ،‬ﻫﻤﻪ ﻣﺮﺩﻡ ﺯﻣﺎﻥ ﻣﺎ ﻓﻲ ﺍﻟﺠﻤﻠﻪ‪ ،‬ﺑﺎ ﺷــﺪﺕ‬

‫ﺳــﺮﺯﻣﻴﻦﻫﺎﻱ ﻧﺎﺩﻳــﺪﻩ ﺭﺍ ﺍﻧﻜﺎﺭ ﻧﻤﻲﻛﻨــﺪ‪ .‬ﻣﺮﺩﻣﺎﻥ ﺩﻳﮕﺮ‬

‫ﻭ ﺿﻌــﻒ ﻭ ﺑﺎ ﺍﻧﮕﻴﺰﻩﻫﺎﻱ ﻣﺨﺘﻠﻒ ﺍﺻــﻞ ﺗﻜﺜﺮ ﻓﺮﻫﻨﮓﻫﺎ‬

‫ﻓﺮﻫﻨﮓﻫﺎ ﺍﻋﺘﻘﺎﺩﺍﺕ‪ ،‬ﺍﻧﺪﻳﺸﻪﻫﺎ ﻭ ﺭﻓﺘﺎﺭﻫﺎﻳﻲ ﺩﺍﺭﻧﺪ ﻛﻪ ﻣﺎ‬

‫ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪﺍﻧﺪ‪ .‬ﭘﻠﻮﺭﺍﻟﻴﺴــﻢ ﺍﺻﻞ ﻏﺎﻟﺐ ﻭ ﻏﻴﺮﻗﺎﺑﻞ ﭼﺸــﻢ‬

‫ﻧﻤﻲﺷﻨﺎﺳــﻴﻢ ﻭ ﻳﺎ ﺣﺪﺍﻗﻞ ﺗﺼﻮﻳﺮﻱ ﺍﺯ ﺩﻭﺭ ﺍﺯ ﺁﻧﻬﺎ ﺩﺍﺭﻳﻢ‪.‬‬

‫ﭘﻮﺷــﻲ ﺯﻣﺎﻥ ﻣﺎﺳــﺖ‪ .‬ﺍﻳــﻦ ﺧﺼﻮﺻﻴــﺖ ﺍﺑﮋﻛﺘﻴﻮ ﺣﻴﺎﺕ‬

‫ﺁﻳﺎ ﻣﻲﺗﻮﺍﻧﻴﻢ ﺑﺪﻭﻥ ﺁﺷــﻨﺎﻳﻲ ﻧﺰﺩﻳﻚ ﻭ ﺍﺯ ﺳــﺮ ﺑﺼﻴﺮﺕ ﻭ‬

‫ﻣﺎﺳﺖ‪ .‬ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻣﻲﺧﻮﺍﻫﺪ ﻧﻈﺮﻳﻪ ﻓﻠﺴﻔﻲ‬

‫ﺁﮔﺎﻫــﻲ ﻭ ﻗﺒــﻞ ﺍﺯ ﺗﻤﺎﺱ ﻭ ﮔﻔﺖ ﻭﮔــﻮ ﻭ ﺗﺠﺮﺑﻪ ﻧﺰﺩﻳﻚ‪،‬‬

‫ﭼﻨﻴﻦ ﺯﻣﺎﻧﻪﺍﻱ ﺑﺎﺷــﺪ‪ .‬ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺩﺭ ﺍﻭﻟﻴﻦ‬

‫ﺁﻧﻬﺎ ﺭﺍ ﺍﻧﻜﺎﺭ ﻛﻨﻴﻢ؟ ﺁﻳﺎ ﻣﻲﺗﻮﺍﻧﻴﻢ ﺑﺎ ﻣﻌﻴﺎﺭ ﻗﺮﺍﺭ ﺩﺍﻥ ﻣﻴﺮﺍﺙ‬

‫ﮔﺎﻡ ﻣﻲﺧﻮﺍﻫﺪ ﻧﺤﻮﻩ ﺣﻔــﻆ ﻫﻤﻴﻦ ﺗﻜﺜﺮ ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ‬

‫ﻭ ﻓﺮﺁﻭﺭﺩﻩ ﺣﻴــﺎﺕ ﺟﻤﻌﻲ ﺧﻮﺩﻣــﺎﻥ ﻓﺮﺁﻭﺭﺩﻩﻫﺎﻱ ﺗﺎﺭﻳﺦ‬

‫ﺷــﺮﺍﻳﻂ ﻭﺣﺪﺕ ﺯﻧﺪﮔﺎﻧﻲ ﻛﻪ ﺁﻥ ﻫــﻢ ﺍﺯ ﺿﺮﻭﺭﻳﺎﺕ ﺯﻣﺎﻧﻪ‬

‫ﺩﻳﮕــﺮﺍﻥ ﺭﺍ ﻧﺎﺻﻮﺍﺏ ﺑﺸــﻤﺎﺭﻳﻢ؟ ﺁﻳﺎ ﻣﻲﺗﻮﺍﻧﻴــﻢ ﺍﺯ ﻭﺟﻮﺩ‬

‫ﺍﺳــﺖ‪ ،‬ﺑﺮﺭﺳﻲ ﻛﻨﺪ‪ .‬ﻓﻠﺴﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺑﻪ ﻣﺤﺪﻭﺩﻳﺖ‬

‫ﺩﻳﮕﺮﺍﻥ ﭼﺸــﻢ ﭘﻮﺷﻴﻢ ﻭ ﻧﻘﺶ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺩﺭ ﺭﻗﻢ ﺧﻮﺭﺩﻥ‬

‫ﻧﻈﺮﮔﺎﻩﻫــﺎ ﺗﻮﺟﻪ ﺩﺍﺭﺩ‪ .‬ﭼﮕﻮﻧﻪ ﻣﻲﺗــﻮﺍﻥ ﺍﻟﺘﺰﺍﻡ ﺑﻪ ﻧﻈﺮﮔﺎﻩ‬

‫ﺳﺮﻧﻮﺷــﺖ ﺟﻬﺎﻥ ﻣﻌﺎﺻﺮ ﺍﻧﻜﺎﺭ ﻛﻨﻴﻢ؟ ﺍﺯ ﺳــﻮﻱ ﺩﻳﮕﺮ ﺍﺯ ﺧــﻮﺩ ﺍ ﺍﺯ ﺩﺳــﺖ ﻧﺪﺍﺩ ﻭ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺗــﺮﻙ ﻧﻈﺮﮔﺎﻩ ﺁﻧﻬﺎ ﺭﺍ‬ ‫ﺩﻳﮕﺮﺍﻥ ﺍﻧﺘﻈﺎﺭ ﭼﮕﻮﻧﻪ ﺑﺮﺧﻮﺭﺩﻱ ﺑﺎ ﺧﻮﺩ ﺩﺍﺭﻳﻢ؟‬ ‫ﺍﻣــﺮﻭﺯ ﻫﻤﻪ ﺑﻪ ﺍﻳــﻦ ﻧﻜﺘﻪ ﻭﻗــﻮﻑ ﻳﺎﻓﺘﻪﺍﻳﻢ ﻛﻪ ﻓﻬﻢ ﻭ‬

‫ﻧﺨﻮﺍﺳــﺖ‪ ،‬ﻭ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺑﻪ ﻛﻮﺷــﺶ ﺑﺮﺍﻱ ﺭﺳﻴﺪﻥ ﺑﻪ‬ ‫ﺍﻓﻖﻫﺎ ﻭ ﺍﻧﺪﻳﺸﻪﻫﺎﻱ ﻣﺸﺘﺮﻙ ﺩﻋﻮﺕ ﻛﺮﺩ‪ .‬ﭘﺎﺳﺦ ﺍﺟﻤﺎﻟﻲ‬

‫ﺩﺭﻳﺎﻓﺖ ﻭ ﺭﻓﺘﺎﺭ ﺩﻭﻃﺮﻓﻪ ﺍﺳــﺖ‪ .‬ﺑﺮﺍﻱ ﺳــﺮﻳﺎﻥ ﻳﺎﻓﺘﻦ ﺍﻳﻦ ﻭﺭﻭﺩ ﺑﻪ ﻓﺮﺁﻳﻨﺪﻱ ﺑﻨﺎﻡ ﮔﻔﺖ ﻭﮔﻮ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭﻳﺎﻓــﺖ ﺩﺭ ﺍﻧﺪﻳﺸــﻪ ﻭ ﺑﻴﻨﺶ ﻣﺎ ﻳﻚ ﻣﺎﻧــﻊ ﻭﺟﻮﺩ ﺩﺍﺭﺩ؛‬ ‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٢٢‬‬

‫ﻋﺎﺩﺕ ﺑﻪ ﺍﻧﺪﻳﺸﻪ ﻭ ﺷﻴﻮﻩﻫﺎﻱ ﺗﻚ ﻓﺮﻫﻨﮕﻲ‪ ،‬ﺍﻧﺪﻳﺸﻴﺪﻥ ﻭ ﮔﻔﺖﻭﮔـﻮ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺑـﻪ ﻣﺜﺎﺑﻪ ﻳﻚ ﻣﺒﻨﺎﻱ‬ ‫ﻋﻤﻞ ﻛﺮﺩﻥ ﺑﻪ ﺍﻗﺘﻀﺎﺋﺎﺕ ﺯﻳﺴﺘﻦ ﺩﺭ ﻳﻚ ﻓﺮﻫﻨﮓ ﺧﺎﺹ‪ .‬ﻓﻠﺴﻔﻲ‬ ‫ﺍﻳﻦ ﻣﺎﻧﻊ ﭼﻪ ﺑﺴــﺎ ﺑﻪ ﻋﻨﻮﺍﻥ ﺣﻔﻆ ﻫﻮﻳﺖ ﺧﻮﺩ ﺭﺍ ﻣﻮﺟﻪ ﻭ‬

‫ﺩﺭ ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﮔﻔﺖ ﻭﮔﻮ ﻣﻬﻤﺘﺮﻳﻦ ﻣﻨﺶ‬

‫ﭘﻨﻬﺎﻥ ﺳــﺎﺧﺘﻪ ﻭ ﻧﻘﺶﺁﻓﺮﻳﻨﻲ ﻛﻨﺪ‪ .‬ﻭﻟﻲ ﺑﻴﻨﺶ ﻭ ﻓﻠﺴﻔﻪ‬

‫ﻓﻠﺴــﻔﻲ ﻣﻮﺭﺩ ﻧﻴﺎﺯ ﺯﻣﺎﻧﻪ ﺗﻠﻘﻲ ﺷــﺪﻩ ﺍﺳﺖ‪ .‬ﮔﻔﺖ ﻭﮔﻮ ﺭﺍ‬

‫ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕــﻲ ﻧﻤﻲﺧﻮﺍﻫﺪ ﻫﻮﻳﺖ ﻭ ﺍﻟﺘــﺰﺍﻡ ﺑﻪ ﻫﻮﻳﺖ ﻭ ﺩﺭ ﺳــﻄﻮﺡ ﻣﺨﺘﻠﻒ ﻣﻲﺗﻮﺍﻥ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﻗﺮﺍﺭ ﺩﺍﺩ‪ .‬ﻭ ﺑﺪﺍﻥ‬

‫ﺍﺣﺴــﺎﺱ ﻧﻴﺎﺯ ﻛﺮﺩ ﻭ ﺑــﺪﺍﻥ ﻓﺮﺍﺧﻮﺍﻧﺪ‪ .‬ﺩﺭ ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ‬

‫ﻓﺮﻫﻨﮕﻲ ﺍﻣﺮﻱ ﺑﺎﺯ ﻫﻢ ﺩﺷــﻮﺍﺭﺗﺮ ﺩﻋﻮﺕ ﻣﻲﺷــﻮﻳﻢ‪ .‬ﺑﺮﺍﻱ‬

‫ﻓﺮﻫﻨﮕــﻲ ﻗﺒﻞ ﺍﺯ ﻫــﺮ ﭼﻴﺰ ﺑﻪ ﻛﺮﺍﻥ ﻣﻨﺪﻱ ﺍﻓﻖ ﺍﻧﺪﻳﺸــﻪ ﺩﻳﮕﺮﻱ ﺑﺎﻳﺪ ﺣﻘﺎﻧﻴﺖ ﻭ ﺍﻋﺘﺒﺎﺭﻱ ﻫﻤﺎﻧﻨﺪ ﺣﻘﺎﻧﻴﺖ ﻭ ﺍﻋﺘﺒﺎﺭ‬ ‫ﺁﺩﻣــﻲ‪ ،‬ﻣﺤﺪﻭﺩﻳﺖ ﺗﺠﺎﺭﺏ ﻫﺮ ﺷــﺨﺺ ﻭ ﻫــﺮ ﻓﺮﻫﻨﮓ ﺧﻮﻳﺶ ﻗﺎﻳﻞ ﺑﺎﺷــﻴﻢ‪ .‬ﻫﻴﭻ ﮔﺎﻩ ﺑﺮﺍﻱ ﺩﻳﺪﮔﺎﻩ ﻭ ﺑﺮﺩﺍﺷــﺖ‬ ‫ﺍﻟﺘﻔﺎﺕ ﺩﺍﺩﻩ ﻣﻲﺷﻮﺩ‪ .‬ﮔﻔﺖ ﻭﮔﻮ ﻛﻬﻦ ﺗﺮﻳﻦ ﻭ ﺟﺪﻳﺪﺗﺮﻳﻦ ﺧــﻮﺩ ﺍﻋﺘﺒﺎﺭﻱ ﻧﻬﺎﻳﻲ ﻗﺎﻳﻞ ﻧﺸــﻮﻳﻢ ﻭ ﻫﻤﻮﺍﺭﻩ ﺭﺍﻩ ﺭﺍ ﺑﺮﺍﻱ‬ ‫ﺩﺳــﺘﺎﻭﺭﺩ ﻓﻠﺴــﻔﻲ ﺍﺳــﺖ‪ .‬ﺍﺯ ﺳــﻘﺮﺍﻁ ﺗﺎ ﻓﻠﺴــﻔﻪﻫﺎﻱ ﮔﻔﺖ ﻭﮔﻮ ﻭ ﭘﺬﻳﺮﺵ ﺩﻳﺪﮔﺎﻩ ﻭ ﺑﺮﺩﺍﺷــﺖ ﺍﻭ ﺑﺎﺯ ﻧﮕﻪ ﺩﺍﺭﻳﻢ‪.‬‬ ‫ﻫﺮﻣﻨﻮﺗﻴــﻚ ﻫﻤــﻪ ﺑــﻪ ﻣﺤﺪﻭﺩﻳــﺖ ﺍﺩﺭﺍﻛﺎﺕ ﺧﺎﺹ ﺗﻚ ﺩﺭ ﻫﺮ ﺻﻮﺭﺕ ﻣﻦ ﺍﺯ ﻣﻄﻠﻖ ﭘﻨﺪﺍﺷﺘﻦ ﺩﻳﺪﮔﺎﻩ ﻭ ﺍﺳﺘﻨﺒﺎﻁ‬ ‫ﻓﺮﻫﻨﮓﻫــﺎ ﻭ ﺍﻓــﺮﺍﺩ ﺗﺬﻛﺮ ﻣﻲﺩﻫﻨﺪ‪ .‬ﺑﺎ ﺍﻳﻦ ﺷــﻴﻮﻩ ﮔﻔﺖ ﻭ ﻓﻬﻢ ﺧﻮﺩ ﭘﺮﻫﻴﺰ ﻣﻲﻛﻨﻢ‪) .‬ﺑﺮﺍﻱ ﺍﻳﻦ ﮔﻮﻧﻪ ﺑﺮﺩﺍﺷــﺖ ﺩﺭ‬ ‫ﻭﮔــﻮ ﺑﻪ ﺻﻮﺭﺕ ﻳﻚ ﺑﻴﻨﺶ ﺑﻨﻴﺎﺩﻱ ﺍﺳــﺖ ﻛــﻪ ﺩﺭ ﻫﻤﻪ‬

‫ﻣﺘﻮﻥ ﺩﻳﻨــﻲ ﺑﺨﺼﻮﺹ ﺩﺭ ﻋﺮﻓﺎﻥ ﺍﺳــﻼﻣﻲ ﻫﻢ ﻣﻲﺗﻮﺍﻥ‬

‫ﺟﻨﺒﻪﻫﺎﻱ ﻧﻈﺮﻱ ﻭ ﻋﻤﻠﻲ‪ ،‬ﻓﺮﺩﻱ ﻭ ﺟﻤﻌﻲ ﺍﻧﺴــﺎﻥ ﻇﺎﻫﺮ‬

‫ﻣﺆﻳﺪﺍﺕ ﺑﺴــﻴﺎﺭﻱ ﺁﻭﺭﺩ‪ .‬ﺍﻟﺒﺘﻪ ﺑﺎﻳــﺪ ﺗﻮﺟﻪ ﻛﺮﺩ ﻛﻪ ﺍﺯ ﺍﻳﻦ‬

‫ﻣﻲﺷــﻮﺩ‪ .‬ﮔﻔﺖ ﻭﮔﻮ ﺑﺎ ﺍﻳﻦ ﺗﻮﺻﻴــﻒ ﻳﻜﻲ ﺍﺯ ﻣﺤﺼﻮﻻﺕ‬

‫ﻣﻨﻈﺮ ﺍﻧﺴــﺎﻥ ﺩﺭ ﻧﺴــﺒﺖ ﺑﺎ ﺣﻖ ﺩﻳﺪﻩ ﻣﻲﺷﻮﺩ‪ .‬ﺍﮔﺮ ﺣﻖ‬

‫ﺗﺎﺭﻳــﺦ ﻏﺮﺏ ﺍﺳــﺖ‪ .‬ﺍﻣﺎ ﺣﺘﻲ ﻫﻤﻴﻦ ﻣﻴــﺮﺍﺙ ﻭ ﻣﺤﺼﻮﻝ ﺭﺍ ﻫﻢ ﺟﻠﻮﻩﮔﺮ ﺩﺭ ﻣﻈﺎﻫــﺮ ﺑﺒﻴﻨﻴﻢ ﻣﻲﺗﻮﺍﻧﻴﻢ ﻋﺪﻡ ﻣﻄﻠﻖ‬ ‫ﺑﺎ ﺗﺠﺎﺭﺏ ﺟﺪﻳﺪ ﻭ ﺷــﺮﺍﻳﻂ ﺯﻣﺎﻧﻪ ﻣﺎﺳﺖ ﻛﻪ ﻗﺎﺑﻠﻴﺖﻫﺎﻱ‬

‫ﺍﻧــﮕﺎﺭﻱ ﻧﻈــﺮ ﻭ ﺭﺍﻱ ﺧﻮﻳﺶ ﺭﺍ ﻧﺘﻴﺠــﻪ ﺑﮕﻴﺮﻳﻢ‪ .‬ﻣﺜﻼ ﺩﺭ‬

‫ﺑﻴﺸﺘﺮ ﻭ ﻭﺍﻻﻳﺶ ﺁﺷــﻜﺎﺭ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪ .‬ﮔﻔﺖ ﻭﮔﻮ ﺣﺘﻲ‬

‫ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﺁﻣﺪﻩ ﺍﺳــﺖ‪ :‬ﻭ ﻣﺎ ﻣﻦ ﺷﻴﺊ ﺍﻻ ﻋﻨﺪﻧﺎ ﺧﺰﺍﺋﻨﻪ ﻭ‬

‫ﺩﺭ ﺗﺎﺭﻳﺦ ﻏﺮﺏ ﺻﻮﺭﺗﻲ ﺗﻚ ﻓﺮﻫﻨﮕﻲ ﺩﺍﺷــﺘﻪ ﺍﺳــﺖ‪ .‬ﺍﻣﺎ‬

‫ﻣﺎ ﺍﻭﺗﻴﺘﻢ ﺍﻻ ﻗﻠﻴﻼ( ﺍﻳﻦ ﻧﻜﺘﻪ ﺑﻪ ﺑﻴﺎﻥ ﺩﻳﮕﺮﻱ ﻫﻢ ﺗﻮﺿﻴﺢ‬

‫ﻓﺮﻫﻨﮓ ﻏﺮﺑﻲ ﺑﻪ ﺟﻬﺖ ﺗﻼﻗﻲ ﻧﺰﺩﻳﻚ ﻭ ﻃﻮﻻﻧﻲ ﺑﺎ ﺳــﺎﻳﺮ ﺩﺍﺩﻩ ﺷــﺪﻩ ﺍﺳﺖ‪ .‬ﺣﻘﻴﻘﺖ ﺍﻣﺮﻱ ﻣﻨﺘﺸﺮ ﺩﺭ ﻣﻴﺎﻥ ﺁﺩﻣﻴﺎﻥ‬ ‫ﻓﺮﻫﻨﮓﻫﺎ ﺑﻪ ﻣﺮﺣﻠﻪﺍﻱ ﺭﺳﻴﺪﻩ ﻛﻪ ﻓﻬﻢ ﺿﺮﻭﺭﺕ ﮔﻔﺘﮕﻮ ﺑﺎ ﺍﺳــﺖ‪ .‬ﺑﺮ ﺍﺳــﺎﺱ ﺍﻳﻦ ﻧﻈﺮﻳﻪ‪ ،‬ﺩﺭ ﻭﺍﻗــﻊ ﻣﻈﺎﻫﺮ ﻣﺨﺘﻠﻒ‬ ‫ﺳــﺎﻳﺮ ﻓﺮﻫﻨﮓﻫﺎ ﺩﺭ ﺁﻥ ﻇﻬﻮﺭ ﻛﺮﺩﻩﺍﺳﺖ‪ .‬ﻋﻼﻭﻩ ﺑﺮ ﺁﻥ ﺑﻪ ﺣﻘﻴﻘﺖ ﺑﺎ ﮔﻔﺖ ﻭﮔﻮ ﺑﻬﺮﻩ ﻣﻨﺪﻱ ﺧﻮﺩ ﺍﺯ ﺣﻘﻴﻘﺖ ﺭﺍ ﺍﻇﻬﺎﺭ‬ ‫ﺟﻬﺖ ﻓﺮﺍﮔﻴﺮﻱ ﻭ ﺟﻬﺎﻥ ﺷﻤﻮﻟﻲ ﺍﻳﻦ ﻓﺮﻫﻨﮓ ﺯﻣﻴﻨﻪ ﺑﺮﺍﻱ‬

‫ﻣﻲﻛﻨﻨــﺪ‪ .‬ﭘﺲ ﺑﺎ ﮔﻔﺖ ﻭﮔﻮ ﻫﺮ ﻛﺪﺍﻡ ﺍﺯ ﺍﻃﺮﺍﻑ ﮔﻔﺖ ﻭﮔﻮ‬

‫ﺩﺭﻙ ﺿــﺮﻭﺭﺕ ﮔﻔﺖ ﻭﮔﻮﻱ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕــﻲ ﺑﺮﺍﻱ ﺑﻘﻴﻪ‬

‫ﻣﻴﺰﺍﻥ ﺑﻬﺮﻩﻣﻨﺪﻱ ﺧﻮﺩ ﺍﺯ ﺣﻘﻴﻘﺖ ﺭﺍ ﺍﻓﺰﺍﻳﺶ ﻣﻲﺩﻫﻨﺪ‪ .‬ﺑﺎ‬

‫ﻓﺮﻫﻨﮓﻫﺎ ﻫﻢ ﻓﺮﺍﻫﻢ ﺁﻣﺪﻩ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺑﺎﻭﺭ ﺳــﻨﮕﻬﺎﺱ‬

‫ﻫﻤﻴﻦ ﺑﺮﺩﺍﺷــﺖ ﺍﺯ ﮔﻔﺖ ﻭﮔﻮ ﺍﺳﺖ ﻛﻪ ﺗﺴﺎﻣﺢ ﻭ ﺗﺴﺎﻫﻞ‬

‫)‪ (Dieter Senghaas‬ﻓﺮﻫﻨﮓﻫــﺎﻱ ﻏﻴــﺮ ﺍﺭﻭﭘﺎﻳــﻲ ) ‪ (Toleranz‬ﻫﻢ ﻣﻌﻨﺎﻳﻲ ﺍﺻﻮﻟﻲ ﭘﻴﺪﺍ ﻣﻲﻛﻨﺪ‪ .‬ﺷــﺎﻳﺪ‬ ‫ﺩﺭ ﺷــﺮﺍﻳﻂ ﺟﺪﻳﺪ ﺑﺎ ﺧﻮﺩ ﻧﻴﺰ ﺩﭼﺎﺭ ﺗﻌﺎﺭﺽ ﻣﯽﺑﺎﺷــﻨﺪ ﻭ ﺑﺘﻮﺍﻥ ﮔﻔﺖ ﺗﻮﻟﺮﺍﻧﺲ ﺷــﺮﻁ ﻭﺭﻭﺩ ﺑﻪ ﮔﻔﺖ ﻭﮔﻮ ﺍﺳﺖ‪ .‬ﺩﺭ‬ ‫ﺑﻪ ﺷــﺪﺕ ﻧﻴﺎﺯﻣﻨﺪ ﺑﻪ ﺷــﻨﺎﺧﺖ ﺧﻮﻳﺶ ﻫﺴﺘﻨﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ‬

‫ﻓﻠﺴﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺗﻮﺟﻬﻲ ﺑﺎﺯ ﻋﻤﻴﻘﺘﺮ ﺍﻳﺠﺎﺩ ﻣﻲﺷﻮﺩ‪.‬‬

‫ﮔﻔﺖ ﻭﮔﻮﻱ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺍﻣﺮﻱ ﻻﺯﻡ ﺑﺮﺍﻱ ﻫﻤﻪ ﻓﺮﻫﻨﮓ‬

‫ﺗــﺎ ﻫﻨﮕﺎﻣﻲ ﻛﻪ ﺗﻮﻟﺮﺍﻧــﺲ ﺭﺍ ﺑﻪ ﻣﻌﻨــﺎﻱ ﺗﺤﻤﻞ ﺩﻳﮕﺮﻱ‬

‫ﻫﺎﺳــﺖ‪ .‬ﺗﻼﻗﻲﻫﺎﻱ ﻓﺮﻫﻨﮕﻲ ﺍﻣﺮﻭﺯﻩ ﺑﻪ ﮔﻮﻧﻪﺍﻱ ﺍﺳﺖ ﻛﻪ‬

‫ﺗﻠﻘــﻲ ﻛﻨﻴــﻢ‪ ،‬ﺧﻮﺩ ﺭﺍ ﺍﺻﻞ ﻭ ﻣﺤﻮﺭ ﻭ ﻣﺒﻨﺎ ﺩﺍﻧﺴــﺘﻪﺍﻳﻢ ﻭ‬

‫ﻓﺮﻫﻨﮓﻫﺎﻱ ﻏﻴﺮ‬

‫ﺍﺭﻭﭘﺎﻳﻲ ﺩﺭ ﺷﺮﺍﻳﻂ‬

‫ﺟﺪﻳﺪ ﺑﺎ ﺧﻮﺩ ﻧﻴﺰ‬ ‫ﺩﭼﺎﺭ ﺗﻌﺎﺭﺽ‬

‫ﻣﯽﺑﺎﺷﻨﺪ ﻭ ﺑﻪ ﺷﺪﺕ‬ ‫ﻧﻴﺎﺯﻣﻨﺪ ﺑﻪ ﺷﻨﺎﺧﺖ‬

‫ﺧﻮﻳﺶ ﻫﺴﺘﻨﺪ‪.‬‬

‫ﺑﻨﺎﺑﺮﺍﻳﻦ ﮔﻔﺖ ﻭﮔﻮﻱ‬

‫ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺍﻣﺮﻱ‬ ‫ﻻﺯﻡ ﺑﺮﺍﻱ ﻫﻤﻪ‬

‫ﻓﺮﻫﻨﮓ ﻫﺎﺳﺖ‬

‫ﺷــﺮﺍﻳﻂ ﻫﺮ ﻓﺮﻫﻨﮕﻲ ﻧﻪ ﺗﻨﻬﺎ ﻣﺴــﺎﻟﻪﺍﻱ ﺑــﺮﺍﻱ ﻣﺮﺩﻣﺎﻥ ﺩﻳﮕــﺮﺍﻥ ﺑﻪ ﺗﺒﻊ ﻣﺎ ﻓﻬﻤﻴﺪﻩﺷــﺪﻩﺍﻧﺪ‪ .‬ﺍﻣﺎ ﺑﺎﻳﺪ ﺑﺎﺯ ﻫﻢ ﻗﺪﻡ‬ ‫ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺁﻥ ﻓﺮﻫﻨﮓ ﺑﻠﻜﻪ ﻣﺴﺎﻟﻪﺍﻱ ﺑﺮﺍﻱ ﻫﻤﮕﺎﻥ ﺍﺳﺖ‪ .‬ﺩﻳﮕﺮﻱ ﺑﺮﺩﺍﺷــﺖ‪ .‬ﺭﺍﺑﻄﻪ ﻣﺘﻘــﺎﺭﻥ ﺑﻴﻦ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﻪ‬ ‫)‪(Kimmerle,2002:17-18‬‬

‫ﻣﻌﻨﺎﻱ ﻛﻨﺎﺭ ﮔﺬﺍﺷــﺘﻦ ﻫﺮﮔﻮﻧﻪ ﻣﺤﻮﺭﻳﺖ ﻭ ﺍﻃﻼﻕ ﺍﺳﺖ‪.‬‬

‫ﺑﺎ ﺍﻳﻦ ﻭﺻﻒ ﮔﻔﺖ ﻭﮔﻮ ﺗﻨﻬﺎ ﺑﻪ ﻣﻨﺶ ﺍﺧﻼﻗﻲ ﻭ ﺭﻓﺘﺎﺭﻱ ﻫﻤﻪ ﻫﺴــﺘﻴﻢ‪ .‬ﻫﻴﭽﻜﺲ ﺑﺮ ﺩﻳﮕﺮﻱ ﺗﺮﺟﻴﺢ ﻧﺪﺍﺭﺩ‪ .‬ﻭﺟﻮﺩ‬ ‫ﻣﺘﻨﺎﺳﺐ ﺍﺯ ﺷﺮﺍﻳﻂ ﺯﻣﺎﻧﻪ ﻓﺮﻭﻛﺎﺳﺘﻪ ﻧﻤﻲﺷﻮﺩ‪ .‬ﺩﺭ ﺑﺮﺩﺍﺷﺖ ﻫﺮﻛﺪﺍﻡ ﺍﺯ ﻣﺎ ﺑﺮﺍﻱ ﻭﺟﻮﺩ ﺩﻳﮕﺮﻱ ﻻﺯﻡ ﺑﻮﺩﻩﺍﺳــﺖ‪) .‬ﺑﺮﺍﻱ‬

‫ﺧﻮﺩ ﺗﻠﻘﻲ ﻣﻲﻛﻨﻴﻢ ﻭ ﻗﺎﻳﻞ ﺑﻪ ﻧﺴــﺒﺘﻲ ﻣﺘﻘﺎﺭﻥ ﺑﻴﻦ ﺧﻮﺩ‬

‫ﺩﺳﺘﻪﻫﺎﻱ ﺍﻧﺴﺎﻧﻲ ﻛﺎﺭ ﺧﻮﺩ ﺧﺪﺍﻭﻧﺪ ﻭ ﻻﺯﻣﻪ ﺧﻠﻘﺖ ﻣﻌﺮﻓﻲ‬

‫ﻭ ﺩﻳﮕﺮﻱ ﻫﺴــﺘﻴﻢ‪ (Wimmer,1998) .‬ﻧﺴــﺒﺖ ﺧﻮﺩ‬

‫ﺷﺪﻩﺍﺳــﺖ‪ :‬ﻭﺟﻌﻠﻨﺎﻛﻢ ﺷﻌﻮﺑﺎ ﻭ ﻗﺒﺎﻳﻞ ﻟﺘﻌﺎﺭﻓﻮﺍ( ﺩﻳﮕﺮﻱ ﺑﺎ‬

‫ﺑﺎ ﺩﻳﮕــﺮﻱ ﺭﺍ ﻋﻤﻮﺩﻱ ﻧﻤﻲﺑﻴﻨﻴﻢ‪ .‬ﺩﺭ ﺍﻓﻖ ﺍﻧﺪﻳﺸــﻪ ﻣﻴﺎﻥ ﻫﻤــﺎﻥ ﺩﮔﺮﺑﻮﺩﮔﻲ ﺧﻮﻳﺶ ﻻﺯﻣﻪ ﻭﺟﻮﺩ ﻣﺎﺳــﺖ‪ .‬ﺩﻳﮕﺮﻱ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫ﻓﻬﻢ ﻣﺎ ﺍﺯ ﺩﻳﮕﺮﻱ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺑﻴﻨﺶ ﺩﻳﮕﺮﻱ ﺭﺍ ﻫﻤﭽﻮﻥ‬

‫ﻣﻲﺗﻮﺍﻥ ﻣﺴــﺘﻨﺪﺍﺗﻲ ﻳﺎﻓﺖ‪ .‬ﺩﺭ ﻗﺮﺁﻥ ﻛﺮﻳﻢ ﻭﺟﻮﺩ ﻗﺒﺎﻳﻞ ﻭ‬

‫‪٢٣‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺍﺯ ﮔﻔﺖ ﻭﮔﻮ‪ ،‬ﻣﺴﺎﻟﻪ ﺍﺳﺎﺳﻲ ﻧﺤﻮﻩ‬

‫ﺍﻳــﻦ ﮔﻮﻧﻪ ﺑﺮﺩﺍﺷــﺖ ﺣﺘﻲ ﺩﺭ ﺑﺮﺧــﻲ ﺍﺯ ﻣﺘﻮﻥ ﺩﻳﻨﻲ ﻫﻢ‬

‫ﺑﻪ ﺷــﺮﻁ ﺍﺳــﺘﺤﺎﻟﻪ ﻭ ﺷــﺒﺎﻫﺖ ﻭ ﭘﺬﻳﺮﺵ ﻣﺎ ﺑﻪ ﺭﺳﻤﻴﺖ ﻭ‪ . . .‬ﻣﻨﺘﺸــﺮ ﻛﺮﺩﻩ ﻭ ﻛﻮﺷــﻴﺪﻩﺍﻧﺪ ﻛﻪ ﺍﺯ ﺍﻳــﻦ ﺯﺍﻭﻳﻪ ﺁﻧﻬﺎ‬ ‫ﺷــﻨﺎﺧﺘﻪ ﻧﻤﻲﺷــﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺩﻳﮕﺮﻱ ﺑﺎ ﻫﻤــﺎﻥ ﺩﮔﺮﺑﻮﺩﮔﻲ ﺭﺍ ﺑﺎﺯﺧﻮﺍﻧــﻲ ﻛﻨﻨــﺪ‪ .‬ﻳﻜﻲ ﺍﺯ ﻛﺘﺎﺏﻫــﺎﻱ ﺍﻳﻦ ﻣﺠﻤﻮﻋﻪ ﺑﺎ‬ ‫ﺧﻮﻳﺶ ﭘﺬﻳﺮﻓﺘﻪ ﻣﻲﺷﻮﺩ‪ .‬ﺍﻣﺎ ﻧﻜﺘﻪ ﻓﻠﺴﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻋﻨــﻮﺍﻥ »ﻫــﮕﻞ ﺭﺍ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺑﺨﻮﺍﻧﻴﻢ« ﺑﻪ ﻭﺳــﻴﻠﻪ‬ ‫ﻗﺒﻮﻝ ﺍﻓﺘــﺎﺩﻥ ﺍﻳﻦ ﻣﻨﺶ ﺑﺮﺍﻱ ﻫﻤﻪ ﺍﻧﺴــﺎﻥﻫﺎ ﺩﺭ ﺩﻧﻴﺎﯼ‬

‫ﻓﻴﻠﺴــﻮﻑ ﻫﮕﻞ ﺷﻨﺎﺱ ﻫﻠﻨﺪﻱ ﭘﺮﻓﺴــﻮﺭ ﻛﻴﻤﺮﻟﻪ ﻧﻮﺷﺘﻪ‬

‫ﻣﻌﺎﺻﺮ ﺍﺳﺖ‪ .‬ﻋﻤﺮ ﺍﻳﻦ ﺑﺮﺩﺍﺷﺖ ﺍﺯ ﺩﻳﮕﺮﻱ ﻃﻮﻻﻧﻲ ﻧﻴﺴﺖ‪.‬‬

‫ﺷــﺪﻩ ﺍﺳــﺖ)ﻧﻚ‪ :‬ﻛﻴﻤﺮﻟﻪ؛ ﺑﺮﺍﻱ ﺍﻃﻼﻉ ﺑﻴﺸــﺘﺮ ﺍﺯ ﺳﺎﻳﺮ‬

‫ﺍﻣﺎ ﺷــﺮﺍﻳﻂ ﺯﻣﺎﻥ ﻣــﺎ ﻣﻘﺘﻀﻲ ﻣﺒﻨﺎ ﻗــﺮﺍﺭ ﮔﺮﻓﺘﻦ ﭼﻨﻴﻦ‬

‫ﻛﺘﺎﺏﻫــﺎﻱ ﺍﻳــﻦ ﻣﺠﻤﻮﻋﻪ ﻧــﻚ‪Verlag Traugott :‬‬

‫ﺩﺭﻳﺎﻓﺘﻲ ﺍﺳﺖ‪.‬‬

‫‪ (Bautz, Nordhausen‬ﺑــﺎ ﺍﻳﻦ ﺟﻬﺖﮔﻴﺮﻱ ﺩﺭ ﻭﺍﻗﻊ‬

‫ﺑﻪ ﻧﻈﺮ ﻛﻴﻤﺮﻟﻪ ﺩﺭ ﻓﻠﺴــﻔﻪ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕﻲ ﮔﻔﺖ ﻭﮔﻮ ﻓﻠﺴﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻣﻲﻛﻮﺷــﺪ‪ ،‬ﻣﻴﺰﺍﻥ ﻭ ﻧﺤﻮﻩ ﺍﻟﺘﻔﺎﺕ‬ ‫ﺑــﺎ ﺁﻧﭽﻪ ﻛﻪ ﺍﺗﻮ ﺍﭘﻞ ﻭ ﻫﺎﺑﺮﻣﺎﺱ ﺩﺭ ﺑﺎﺏ ﮔﻔﺘﻤﺎﻥ ﮔﻔﺘﻪﺍﻧﺪ‬

‫ﻓﻴﻠﺴــﻮﻓﺎﻥ ﻭ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﻓﺮﻫﻨﮓﻫــﺎﻱ ﻣﺨﺘﻠﻒ ﺑﻪ ﺍﺻﻮﻝ‬

‫ﺍﻳﻦ ﻓﺮﻕ ﺭﺍ ﺩﺍﺭﺩ ﻛﻪ ﻧﺰﺩ ﺍﻳﻦ ﺩﻭ ﻣﺒﻨﺎ ﻭ ﻣﻌﻴﺎﺭ ﻧﻬﺎﻳﻲ ﻋﻘﻞ‬

‫ﺑﻴﻨﺶ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺭﺍ ﻧﺸــﺎﻥ ﺩﻫﺪ‪ .‬ﻓﻠﺴﻔﻪ ﺟﺎﻭﺩﺍﻧﻪ ﻧﺰﺩ‬

‫ﺍﺳﺘﺪﻻﻟﻲ ﺍﺳﺖ ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ ﺩﺭ ﺍﻳﻦ ﻓﻠﺴﻔﻪ‪ ،‬ﻣﻦ ﻣﺨﺎﻃﺐ‬

‫ﻫﻴﭻ ﻛﺲ ﻧﺒﻮﺩﻩ ﻭ ﻧﻴﺴــﺖ‪ .‬ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﺣﻜﻤﺖ ﺟﺎﻭﺩﺍﻧﻪ ﺭﺍ‬

‫ﺧﻮﺩ ﺭﺍ ﺑﻬﺮﻩﻣﻨﺪ ﻭ ﺣﺎﺋﺰ ﻓﻬﻤﻲ ﻣﻲﺩﺍﻧﻢ ﻛﻪ ﺑﺪﺍﻥ ﻧﻴﺎﺯﻣﻨﺪﻡ ﺍﻧﻜﺎﺭ ﻧﺒﺎﻳﺪ ﻛﺮﺩ‪ .‬ﺍﻣﺎ ﺍﮔﺮ ﺣﻜﻤﺖ ﺟﺎﻭﺩﺍﻧﻪﺍﻱ ﺑﺎﺷﺪ‪ ،‬ﻣﻨﺘﺸﺮ‬ ‫ﻭ ﺧﻮﺩ ﻧﺘﻮﺍﻧﺴــﺘﻪﺍﻡ ﺑﺪﺍﻥ ﺑﺮﺳــﻢ ﻭ ﺁﻥ ﺭﺍ ﺑﺮﺍﻱ ﺧﻮﺩ ﺑﺎﺯﮔﻮ ﺩﺭ ﻣﻴﺎﻥ ﺣﻜﻴﻤﺎﻥ ﻭ ﻓﺮﻫﻨﮓﻫﺎﺳﺖ‪ .‬ﺣﻜﻤﺖ ﺭﺍ ﻧﺒﺎﻳﺪ ﻣﻠﻚ‬ ‫ﺩﺭ ﻓﻠﺴﻔﻪ ﻣﻴﺎﻥ‬

‫ﻓﺮﻫﻨﮕﻲ‪ ،‬ﻣﻴﺮﺍﺙ‬ ‫ﻳﻚ ﻓﺮﻫﻨﮓ ﺑﻪ‬

‫ﻧﻔﻊ ﻓﺮﻫﻨﮓ ﺩﻳﮕﺮ‬

‫ﻓﺮﻭ ﻛﺎﺳﺘﻪ ﻧﻤﻲﺷﻮﺩ‪.‬‬

‫ﺁﻧﭽﻪ ﺍﻫﻤﻴﺖ ﺩﺍﺭﺩ‬

‫ﺑﻪ ﺍﻧﺪﻳﺸﻪ ﺩﺭﺁﻭﺭﺩﻥ‬

‫ﻣﻴﺮﺍﺙ ﻓﺮﻫﻨﮓﻫﺎ‬ ‫ﺩﺭ ﺯﻣﺎﻥ ﻣﻌﺎﺻﺮ‬

‫ﻛﻨﻢ‪.‬‬

‫ﺍﺯ ﺳــﻮﻱ ﺩﻳﮕﺮ ﺑﺮ ﺍﺳﺎﺱ ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﮔﻔﺖ ﭼﻮﻥ ﻫﮕﻞ ﺑﻪ ﺫﻫﻦ ﻣﺘﺒﺎﺩﺭ ﺷــﻮﺩ‪ .‬ﺍﻣﺎ ﺗﻔﺎﻭﺕ ﺍﺳﺎﺳﻲ ﺁﻥ‬ ‫ﻭﮔﻮ ﻣﺒﻨﺎ ﻭ ﺷﺮﻁ ﻋﺪﺍﻟﺖ ﺩﺭ ﺯﻣﻴﻨﻪﻫﺎﻱ ﻋﻴﻨﻲﺗﺮ ﺍﺟﺘﻤﺎﻋﻲ ﺍﺳــﺖ ﻛﻪ ﻫﮕﻞ ﺑﺎ ﻣﻨﺘﺸﺮ ﺩﻳﺪﻥ ﺣﻘﻴﻘﺖ ﻭ ﻋﻘﻞ ﺩﺭ ﻃﻮﻝ‬ ‫ﻭ ﺳﻴﺎﺳﻲ ﺗﻠﻘﻲ ﻣﻲﺷﻮﺩ‪ .‬ﺗﻨﻬﺎ ﺑﺎ ﺍﻳﻦ ﺗﻠﻘﻲ ﺍﺯ ﺩﻳﮕﺮﻱ ﺍﺳﺖ‬

‫ﺑﻪ ﮔﻔﺖﻭﮔﻮﻳﻲ‬

‫ﻣﻌﻄﻮﻑ ﺑﻪ ﻫﻤﺰﻳﺴﺘﻲ‬ ‫ﻭ ﻣﺸﺎﺭﻛﺖ ﺍﺳﺖ‪.‬‬

‫ﺗﺎﺭﻳــﺦ ﺩﺭ ﻧﻬﺎﻳﺖ ﺑــﺎ ﺗﻜﻴﻪ ﺑﺮ ﻋﻘﻞ‪ ،‬ﻧــﮕﺎﻩ ﺗﺎﺭﻳﺨﻲ ﺧﻄﻲ‬

‫ﻛﻪ ﺍﺳﺎﺳﻲ ﺑﺮﺍﻱ ﺑﺮﺧﻮﺭﺩﺍﺭﻫﺎﻱ ﺍﺟﺘﻤﺎﻋﻲ ﻫﻤﮕﺎﻥ ﻓﺮﺍﻫﻢ ﺩﻭﺭﻩ ﺭﻭﺷــﻦ ﻧﮕﺮﻱ ﺭﺍ ﺑﻪ ﻧﻔﻊ ﻓﻠﺴــﻔﻪ ﻭ ﻓﺮﻫﻨﮓ ﺍﺭﻭﭘﺎﻳﻲ‬ ‫ﻣﻲﺷــﻮﺩ‪ .‬ﭼﻪ ﺩﺭ ﻣﻘﻴــﺎﺱ ﻓﺮﺩ ﻭ ﭼــﻪ ﺩﺭ ﻣﻘﻴﺎﺱ ﺟﻤﻊ‬

‫ﺗﻔﺴــﻴﺮ ﻛﺮﺩ‪ .‬ﺍﻣﺎ ﺩﺭ ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ‪ ،‬ﻣﻴﺮﺍﺙ ﻳﻚ‬

‫ﺗﻨﻬــﺎ ﺑﺎ ﻓﺮﺽ ﺗﺼﻮﺭ ﺑﺮﺧــﻮﺭﺩﺍﺭﻱ ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﻭ ﻫﻤﻪ ﺍﻗﻮﺍﻡ‬

‫ﻓﺮﻫﻨﮓ ﺑﻪ ﻧﻔﻊ ﻓﺮﻫﻨﮓ ﺩﻳﮕﺮ ﻓﺮﻭ ﻛﺎﺳﺘﻪ ﻧﻤﻲﺷﻮﺩ‪ .‬ﺁﻧﭽﻪ‬

‫ﻭ ﻓﺮﻫﻨﮓﻫــﺎ ﺍﺯ ﺣﻘﻴﻘﺖ‪ ،‬ﻣﻲﺗﻮﺍﻥ ﺗﺼﻮﺭ ﺗﺤﻘﻖ ﺍﺣﺘﺮﺍﻡ ﺑﻪ ﺍﻫﻤﻴﺖ ﺩﺍﺭﺩ ﺑﻪ ﺍﻧﺪﻳﺸــﻪ ﺩﺭﺁﻭﺭﺩﻥ ﻣﻴﺮﺍﺙ ﻓﺮﻫﻨﮓ ﻫﺎ ﺩﺭ‬ ‫ﺩﻳﮕﺮﻱ ﻭ ﺍﻧﺘﻈﺎﺭ ﺗﺤﻘﻖ ﻋﺪﺍﻟﺖ ﺩﺍﺷﺖ‪.‬‬

‫ﻭ ﺩﺭ ﭘﺮﺗﻮ ﻣﺴﺎﻳﻞ‬

‫ﻣﻌﺎﺻﺮ ﺑﺮﺍﻱ ﻭﺭﻭﺩ‬

‫ﻛﺴﻲ ﺩﺍﻧﺴــﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺍﺩﻋﺎ ﭼﻪ ﺑﺴــﺎ ﺍﺩﻋﺎﻱ ﻓﻴﻠﺴﻮﻓﺎﻧﻲ‬

‫ﺯﻣــﺎﻥ ﻣﻌﺎﺻــﺮ ﻭ ﺩﺭ ﭘﺮﺗﻮ ﻣﺴــﺎﻳﻞ ﻣﻌﺎﺻﺮ ﺑﺮﺍﻱ ﻭﺭﻭﺩ‬ ‫ﺑــﻪ ﮔﻔﺖ ﻭﮔﻮﻳﻲ ﻣﻌﻄﻮﻑ ﺑﻪ ﻫﻤﺰﻳﺴــﺘﻲ ﻭ ﻣﺸــﺎﺭﻛﺖ‬

‫ﺍﺳﺘﻨﺎﺩﺍﺗﻲ ﺑﺮﺍﻱ ﻓﻠﺴﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ‬ ‫ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺭﻳﺸﻪﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﮊﺭﻓﺘﺮﻳﻦ‬

‫ﺍﺳــﺖ‪ .‬ﺑﻪ ﻟﺤﺎﻅ ﻧﻈــﺮﻱ ﮔﻔﺖ ﻭﮔﻮ ﺩﺭ ﺍﻳــﻦ ﻣﻴﺎﻧﻪ ﺗﻨﻬﺎ‬ ‫ﺷﻴﻮﻩ ﺍﻧﺪﻳﺸﻪ ﻧﻴﺴﺖ‪ ،‬ﺑﻠﻜﻪ ﺍﺻﻞ ﻭ ﻣﻘﺼﻮﺩ ﺍﺳﺖ‪ .‬ﻛﻴﻤﺮﻟﻪ‬

‫ﺍﻧﺪﻳﺸــﻪﻫﺎﻱ ﻓﻠﺴــﻔﻲ ﺟﺴــﺘﺠﻮ ﻣﻲﻛﻨﺪ‪ .‬ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺭﺍ ﺩﺭ ﻫﻤﺎﻥ ﻣﺴﻴﺮ ﻧﻘﺪ ﻫﺎﻳﺪﮔﺮ ﺍﺯ‬ ‫ﻓﺮﻫﻨﮕﻲ ﺑﻪ ﻣﺜﺎﺑﻪ ﻳﻚ ﺟﻬﺖﮔﻴﺮﻱ ﻭ ﺑﻴﻨﺶ ﻛﻪ ﻣﻲﺧﻮﺍﻫﺪ‬

‫ﻣﺘﺎﻓﻴﺰﻳﻚ ﻣﻲﺑﻴﻨﺪ‪(Kimmerle,2002:11) .‬‬

‫ﺑــﻪ ﻫﻤﻪ ﻣﺘﻔﻜــﺮﺍﻥ ﺩﺭ ﻋﺮﺻﻪﻫﺎﻱ ﻣﺨﺘﻠﻒ ﻣﺪﺩ ﺭﺳــﺎﻧﺪ‪،‬‬

‫ﺑﺮﺍﻱ ﻏﻨﻲﺗــﺮ ﻧﻤﻮﺩﻥ ﺍﺩﺑﻴﺎﺕ ﺧــﻮﺩ ﻭ ﻋﺎﻡﺗﺮ ﻛﺮﺩﻥ ﺗﺎﺛﻴﺮ ﻓﻠﺴﻔﻪ ﺁﺷﺘﻲ ﻭ ﻫﻤﺰﻳﺴﺘﻲ‬ ‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪/‬ﭘﻴﺶﺷﻤﺎﺭﻩ ‪ /٤‬ﺷﻬﺮﻳﻮﺭ ‪١٣٩٠‬‬

‫ﺧﻮﻳﺶ ﻣﻲﻛﻮﺷــﺪ ﺭﻳﺸــﻪﻫﺎﻱ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺁﺛﺎﺭ ﻓﻼﺳــﻔﻪ‬

‫‪٢٤‬‬

‫ﺍﺯ ﻧﻈﺮ ﺑﺮﺧــﻲ ﻣﺘﻔﻜﺮﺍﻥ ﺑﻪ ﺧﺼﻮﺹ ﺷــﺎﺭﺣﺎﻥ ﻫﮕﻞ‬

‫ﺑﺰﺭﮒ ﻧﺸــﺎﻥ ﺩﻫﺪ‪) .‬ﭼﻨﺪ ﺳــﺎﻟﯽ ﺍﺳــﺖ ﻛﻪ ﻣﺠﻤﻮﻋﻪﺍﻱ ﻓﻠﺴﻔﻪ ﻳﻚ ﻣﻘﺼﻮﺩ ﺍﺳﺎﺳﻲ ﺩﺍﺭﺩ ﻭ ﺁﻥ ﺁﺷﺘﻲ ﺑﻴﻦ ﻋﻨﺎﺻﺮ‬ ‫ﺍﺯ ﻣﺘﻔﻜــﺮﺍﻥ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺑﺮ ﺍﺳــﺎﺱ ﺟﻬﺖﮔﻴﺮﻱ ﺍﻳﻦ ﺑﻪ ﻇﺎﻫﺮ ﻣﺘﻌﺎﺭﺽ ﺯﻣﺎﻧﻪ ﺍﺳﺖ‪ .‬ﻫﻤﻪ ﻓﻴﻠﺴﻮﻓﺎﻥ ﺑﺎ ﺗﻌﺎﺭﺿﺎﺗﻲ‬ ‫ﻓﻠﺴــﻔﻪ‪ ،‬ﻓﻴﻠﺴــﻮﻓﺎﻥ ﻭ ﻣﺘﻔﻜﺮﺍﻥ ﻛﻼﺳــﻴﻚ ﻭ ﻣﻌﺎﺻﺮ ﺭﺍ ﺭﻭﺑﺮﻭ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﻓﻠﺴــﻔﻪ ﺑﺪﻭﻥ ﺭﻭﻳﺎﺭﻭﻳﻲ ﺑﺎ ﺗﻌﺎﺭﺿﺎﺕ ﭘﺪﻳﺪ‬ ‫ﺑﺎﺯﺧﻮﺍﻧــﻲ ﻣﻲﻛﻨﻨــﺪ‪ .‬ﺍﻳﻦ ﻣﺠﻤﻮﻋــﻪ ﻛﺘﺎﺏﻫﺎﻳﻲ ﺩﺭ ﺑﺎﺏ ﻧﻤﻲﺁﻳﺪ‪ .‬ﻫﺮ ﻓﻴﻠﺴــﻮﻑ ﺑﺮ ﺯﻣﻴﻨﻪ ﺗﻌﺎﺭﺿﺎﺕ ﭘﺪﻳﺪ ﺁﻣﺪﻩ ﺩﺭ‬ ‫ﻫﮕﻞ‪ ،‬ﺍﻓﻼﻃﻮﻥ‪ ،‬ﺍﻧﺠﻴﻞ‪ ،‬ﻓﺮﺩﻭﺳﻲ‪ ،‬ﻭﻳﺘﮕﻨﺸﺘﺎﻳﻦ‪ ،‬ﻫﻮﺳﺮﻝ ﺯﻣﺎﻧﻪﺍﺵ ﺑﻪ ﺍﻧﺪﻳﺸﻴﺪﻥ ﺁﻏﺎﺯ ﻣﻲﻛﻨﺪ‪ .‬ﻣﺴﺎﻟﻪ ﻓﻠﺴﻔﻲ ﺧﻮﺩ‬

‫ﻧﻤﻮﺩ ﺗﻌﺎﺭﺿﻲ ﺩﺭ ﺍﻧﺪﻳﺸــﻪ ﻭ ﺯﻣﺎﻧﻪ ﺍﺳﺖ‪ .‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺜﺎﻝ‪ ،‬ﺑﺮﮔﺰﺍﺭ ﻛﺮﺩ‪ .‬ﭘﺮﺳــﺶ ﺍﺻﻠﻲ ﺍﻳﻦ ﻛﻨﮕﺮﻩ ﻛﻪ ﺩﺭ ﻗﺎﻟﺐ ﺩﻩﻫﺎ‬ ‫ﻣﺴﺎﻟﻪ ﺩﻛﺎﺭﺕ ﻣﺴــﺎﻟﻪ ﻋﻘﻞ ﻭ ﺗﺮﺩﻳﺪ ﺩﺭ ﺗﻮﺍﻧﺎﻳﻲ ﺁﻥ ﺑﺮﺍﻱ‬

‫ﻣﻘﺎﻟﻪ ﻣﻮﺭﺩ ﺑﺤﺚ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﻧﺴــﺒﺖ ﺩﻳﻦ ﻭ ﻓﻠﺴــﻔﻪ ﺩﺭ‬

‫ﭘﺎﺳــﺦ ﺑﻪ ﭘﺮﺳﺶﻫﺎﻱ ﺯﻣﺎﻧﻪ ﺍﺳــﺖ‪ .‬ﻣﺴﺎﻟﻪ ﻫﮕﻞ ﺩﺭ ﺍﺑﺘﺪﺍ‬

‫ﻓﺮﻫﻨﮓﻫــﺎﻱ ﻣﺨﺘﻠﻒ ﺑﻮﺩ‪ .‬ﻣﻘﺎﻻﺕ ﻗﺮﺍﺋﺖ ﺷــﺪﻩ ﻧﺸــﺎﻥ‬

‫ﺗﻌﺎﺭﺽ ﺍﻧﺪﻳﺸــﻪ ﺭﻭﺷﻦ ﻧﮕﺮﻱ ﺑﺎ ﺳﻨﺖﻫﺎﻱ ﻓﻜﺮﻱ ﺁﻟﻤﺎﻧﻲ‬

‫ﻣﻲﺩﺍﺩ ﻛﻪ ﺍﻏﻠﺐ ﻧﻮﻳﺴــﻨﺪﮔﺎﻥ ﺧﻮﺩ ﺭﺍ ﺩﺭﮔﻴﺮ ﺑﺎ ﭘﺮﺳﺸﻲ‬

‫ﺍﺳﺖ‪ .‬ﻣﺴــﺎﻟﻪ ﻫﻮﺳــﺮﻝ ﺗﺎﺭﻳﺦ ﻣﺘﺎﻓﻴﺰﻳﻚ ﻭ ﺑﺤﺮﺍﻥ ﭘﺪﻳﺪ‬

‫ﺑﺴــﻴﺎﺭ ﺟﺪﻱ ﻭ ﺗﻌﻴﻴﻦ ﻛﻨﻨﺪﻩ ﺩﺭ ﻋﺎﻟــﻢ ﺧﻮﻳﺶ ﺩﻳﺪﻩﺍﻧﺪ‬

‫ﺁﻣﺪﻩ ﺩﺭ ﺁﻥ ﺍﺳﺖ‪ .‬ﺑﺎ ﻫﻤﻴﻦ ﺭﻭﻳﻜﺮﺩ ﻓﻠﺴﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻭ ﻫــﺮ ﻛﺲ ﻣﻲﺧﻮﺍﻫﺪ ﺑﺮ ﺍﺳــﺎﺱ ﺗﺠﺎﺭﺑﻲ ﺍﺯ ﻳﻚ ﻳﺎ ﭼﻨﺪ‬ ‫ﻓﻠﺴﻔﻪ ﺁﺷﺘﻲ ﻭ ﺗﺎﻟﻴﻒ ﺑﻴﻦ ﻓﺮﻫﻨﮓ ﻫﺎﺳﺖ‪ .‬ﺍﻳﻦ ﺑﻪ ﻣﻌﻨﺎﻱ‬

‫ﻓﺮﻫﻨﮓ ﭘﺎﺳــﺦﻫﺎﻳﻲ ﺑﺮﺍﻱ ﻓﻬﻢ ﺑﻬﺘﺮ ﭘﺮﺳــﺶ ﻭ ﻣﻔﺎﻫﻤﻪ‬

‫ﺗﻠﻔﻴﻖ ﭘﺎﺭﻩﻫﺎﻱ ﻣﺘﻔﺎﻭﺕ ﺍﺯ ﻓﺮﻫﻨﮓﻫﺎﻱ ﻣﺘﻌﺪﺩ ﻧﻴﺴــﺖ؛‬

‫ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻋﺮﺿﻪ ﻛﻨﺪ‪.‬‬

‫ﭼﻴﺰﻱ ﻛﻪ ﺑﻪ ﻃﻮﺭ ﺍﺳﺎﺳﯽ ﺍﻣﻜﺎﻥ ﻧﺪﺍﺭﺩ‪ .‬ﺑﻠﻜﻪ ﻧﻤﻮﺩ ﺍﻟﺘﻔﺎﺕ‬

‫ﺧﺎﻧــﻢ ﻛﻼﻭﺩﻳــﺎ ﺑﻴﻜﻤﻦ‪ ،‬ﺭﺋﻴﺲ ﺟﺎﻣﻌﻪ ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ‬

‫ﺑﻪ ﺷــﺮﺍﻳﻄﻲ ﺍﺳــﺖ ﻛﻪ ﺩﻳﮕﺮ ﻫﻴﭻ ﻓﺮﻫﻨﮓ ﻭ ﻓﻠﺴــﻔﻪﺍﻱ‬

‫ﻓﺮﻫﻨﮕﻲ ﻭ ﺩﺑﻴﺮ ﺍﻳﻦ ﻛﻨﮕﺮﻩ‪ ،‬ﺩﺭ ﺳﺨﻨﺮﺍﻧﻲ ﺍﻓﺘﺘﺎﺣﻴﻪ ﮔﻔﺖ‪:‬‬

‫ﺧــﻮﺩ ﺭﺍ ﻣﺮﻛﺰ ﻭ ﻣﺒﻨﺎ ﻧﭙﻨﺪﺍﺭﺩ‪ .‬ﻫﺮ ﻛﺲ ﺿﻤﻦ ﭘﺎﻳﺒﻨﺪﻱ ﺑﻪ »ﺍﻣﺮﻭﺯﻩ ﺩﺭ ﺑﺴﻴﺎﺭﯼ ﻣﺒﺎﺣﺚ ﮐﻪ ﺩﺭ ﻋﺮﺻﻪ ﻓﻠﺴﻔﻪ ﻣﻌﺎﺻﺮ‬ ‫ﺧﻮﻳﺶ‪ ،‬ﮔﺸــﻮﺩﻩ ﺑﻪ ﺭﻭﻱ ﺩﻳﮕﺮﺍﻥ‪ ،‬ﺑﺮﺍﻱ ﻣﻔﺎﻫﻤﻪ ﻭ ﮔﻔﺖ‬

‫ﻣﻄﺮﺡ ﺍﺳــﺖ‪ ،‬ﺑﺮﺧﻲ ﺁﺷــﮑﺎﺭﺍ ﻭ ﺑﻴﺶ ﺍﺯ ﭘﻴﺶ‪ ،‬ﺑﺮ ﺗﻌﺎﺭﺽ‬

‫ﻭﮔﻮ ﻭ ﻫﻤﺰﻳﺴــﺘﻲ ﺑﻜﻮﺷــﺪ‪ .‬ﺩﺍﻳﺮﻩ ﺍﻳﻦ ﻛﻮﺷﺶ ﻭ ﻭﺳﻌﺖ‬

‫ﺑﻴــﻦ ﻋﻘﻼﻧﻴﺖ ﺑﺎ ﻣﻌﻨﻮﻳﺖ ﻭ ﺩﻳﺎﻧﺖ ﻭ ﺑﺮ ﺗﻘﺎﺑﻞ ﻓﻠﺴــﻔﻪ ﺑﺎ‬

‫ﺍﻳﻦ ﻣﺸﺮﺏ ﭼﻨﺎﻥ ﺍﺳﺖ ﻛﻪ ﺣﺘﻲ ﺑﺮﺍﻱ ﺗﻌﺮﻳﻒ ﻓﻠﺴﻔﻪ ﻫﻢ‬

‫ﺩﻳــﻦ ﺗﺄﮐﻴﺪ ﻣﯽﻛﻨﻨﺪ‪ .‬ﺩﺭ ﭼﻨﺪ ﺩﻫﻪ ﺍﺧﻴﺮ ﺑﻌﻀﻲ ﺍﺯ ﻧﻈﺮﻳﻪ‬

‫ﺑﺎﻳﺪ ﻭﺍﺭﺩ ﮔﻔﺖ ﻭﮔﻮ ﺷﺪ‪ .‬ﭼﻮﻥ ﻓﺮﻫﻨﮓ ﺍﺭﻭﭘﺎﻳﻲ ﻭ ﻓﺮﻫﻨﮓ ﭘﺮﺩﺍﺯﺍﻥ ﺑﺎ ﺑﺮﺟﺴــﺘﻪ ﻛﺮﺩﻥ ﺑﻴﺸــﺘﺮ ﺍﻳﻦ ﺗﻘﺎﺑﻞ ﺭﺍ ﻣﻨﺸــﺎﺀ‬ ‫ﻫﻨــﺪﻱ ﻭ ﻓﺮﻫﻨﮓ ﺍﻓﺮﻳﻘﺎﻳﻲ ﻭ ﺁﻣﺮﻳــﻜﺎﻱ ﻻﺗﻴﻦ ﻫﺮ ﻛﺪﺍﻡ‬

‫ﺑﺮﺧﯽ ﺍﺯ ﻣﺴــﺎﻳﻞ ﻣﻬﻢ ﺟﻬــﺎﻥ ﻣﻌﺎﺻــﺮ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺗﻘﺎﺑﻞ‬

‫ﺑﻪ ﻧﺤﻮﻱ ﻓﻠﺴــﻔﻪ ﺭﺍ ﻓﻬﻤﻴﺪﻩ ﻭ ﺗﻌﺮﻳﻒ ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺍﻭﻟﻴﻦ ﺑﺎﺭ‬

‫ﺟﺴﺘﺠﻮ ﻣﯽﮐﻨﻨﺪ‪ .‬ﺩﻳﺮﺯﻣﺎﻧﻲ ﺍﺳــﺖ ﻛﻪ ﻋﻘﻞ ﺧﻮﺩﻣﺨﺘﺎﺭ‬

‫ﺭﺍﻡ ﺍﻫﺮ ﻣﺎﻝ ﺩﺭ ﻛﺘﺎﺏ »ﺳــﻪ ﺯﺍﺩﮔﺎﻩ ﻓﻠﺴــﻔﻪ« ﻧﺸﺎﻥ ﺩﺍﺩ‬

‫ﻭ ﺧﻮﺩﺳــﺎﻣﺎﻥ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺑﺮﺍﺑﺮ ﻣﺮﺍﺟﻊ ﻭ ﻣﻨﺎﺑﻊ ﻓﺮﺍﻋﻘﻼﻧﯽ‬

‫ﻛﻪ ﻏﺮﺏ‪ ،‬ﻫﻨﺪ ﻭ ﭼﻴﻦ ﻫﺮ ﻛﺪﺍﻡ ﻓﻠﺴــﻔﻪﻫﺎﻱ ﺧﺎﺹ ﺧﻮﺩ‬

‫ﭘﺎﺳﺦ ﮔﻮ ﻧﻤﯽﺩﺍﻧﺪ‪.‬‬

‫ﺩﺍﺭﻧﺪ ﻭ ﻧﻤﻲﺗﻮﺍﻥ ﻳﻜﻲ ﺭﺍ ﻓﻠﺴــﻔﻪ ﻧﺎﻣﻴﺪ ﻭ ﺑﻘﻴﻪ ﺭﺍ ﺭﺩ ﻛﺮﺩ‪.‬‬ ‫)‪(Mall,1998,12‬‬ ‫ﺩﺭ ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻧﺤﻮﻩﺍﻱ ﻧﻘﺪ ﺑﻨﻴﺎﺩﻱ ﺍﺻﻮﻝ‬

‫ﺍﺯ ﺳــﻮﯼ ﺩﻳﮕﺮ‪ ،‬ﺩﺭ ﺯﻣﺎﻧﻪﺍﻱ ﻛﻪ ﮔﻔﺘﻤﺎﻥﻫﺎﯼ ﻓﻠﺴــﻔﯽ‬ ‫ﺑﺮ ﻣﺒﺎﺣﺚ ﭼﻴﺮﻩ ﺷــﺪﻩ ﻭ ﺳــﺎﺯﻣﺎﻧﯽ ﻋﻘﻼﻧــﯽ ﻳﺎﻓﺘﻪ ﺍﻧﺪ‪،‬‬ ‫ﻣﻌﻨﻮﻳﺖ ﻭ ﺩﻳﺎﻧﺖ ﺑﯽﺳــﺮﭘﻨﺎﻩ ﺑﻪﺳــﺨﺘﯽ ﻗﺎﺩﺭ ﺍﺳــﺖ ﺩﺭ‬

‫ﻓﻠﺴــﻔﻪ ﻏﺮﺑﻲ ﻭ ﺑﺮﺭﺳــﻲ ﺭﺍﻩﻫﺎﻱ ﺟﺪﻳﺪ ﺍﻧﺪﻳﺸﻪ ﻓﻠﺴﻔﻲ ﻋﺮﺻــﻪ ﺍﺳــﺘﺪﻻﻝﻫﺎﯼ ﻓﻠﺴــﻔﯽ ﺗﺎﺏ ﺁﻭﺭﺩ ﻭ ﺧﻮﺍﺳــﺖ ﻭ‬ ‫ﺩﻳــﺪﻩ ﻣﻲﺷــﻮﺩ‪ .‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺜــﺎﻝ ﺩﻳﻦ ﺩﺭ ﻓﻠﺴــﻔﻪ ﺩﻭﺭﻩ ﺑﺮﺩﺍﺷــﺖ ﺧﻮﺩ ﺍﺯ ﺟﻬﺎﻥ ﺭﺍ ﺗﺒﻴﻴﻦ ﮐﻨــﺪ‪ .‬ﺍﻣﺎ ﻣﯽﺩﺍﻧﻴﻢ ﮐﻪ‬

‫ﺩﺭ ﻓﺮﻫﻨﮓ‬

‫ﻣﻐﺮﺏﺯﻣﻴﻦ‪ ،‬ﭼﻪ ﺩﺭ‬ ‫ﺩﻭﺭﻩ ﺑﺎﺳﺘﺎﻥ ﻭ ﭼﻪ‬

‫ﺩﺭ ﻗﺮﻭﻥ ﻭﺳﻄﯽ‪ ،‬ﺩﻳﻦ‬ ‫ﻭ ﻓﻠﺴﻔﻪ ﺳﻌﯽ ﺩﺭ‬

‫ﺑﺮﻗﺮﺍﺭﯼ ﺭﺍﺑﻄﻪﺍﯼ‬ ‫ﺗﮑﻤﻴﻠﯽ ﺩﺍﺷﺘﻪ ﻭ‬ ‫ﻫﻤﻮﺍﺭﻩ ﻣﮑﻤﻞ‬

‫ﻭ ﻣﺘﻤﻢ ﻳﮑﺪﻳﮕﺮ‬

‫ﺑﻮﺩﻩﺍﻧﺪ‬

‫ﺟﺪﻳﺪ ﺍﻏﻠﺐ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﻣــﺮﻱ ﻣﻘﺎﺑﻞ ﻭ ﺣﺪﺍﻗﻞ ﺩﺭ ﭼﺎﻟﺶ ﻫﻤﻴﺸﻪ ﭼﻨﻴﻦ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺁﻧﭽﻪ ﺍﮐﻨﻮﻥ ﺍﺯ ﻫﻢ ﺟﺪﺍ ﻭ ﺩﻭﺭ‬ ‫ﺑﺎ ﺍﻧﺪﻳﺸــﻪ ﻓﻠﺴﻔﻪ ﺗﻠﻘﻲ ﺷﺪﻩ ﺍﺳــﺖ‪ .‬ﺗﺤﻮﻻﺕ ﭼﻨﺪ ﺩﻫﻪ ﺍﺯ ﻳﻜﺪﻳﮕﺮ ﺩﻳﺪﻩ ﻣﻲﺷــﻮﻧﺪ‪ ،‬ﺩﺭ ﺑﺴــﻴﺎﺭﯼ ﺍﺯ ﺳﻨﺖﻫﺎﯼ ﻭ‬ ‫ﺍﺧﻴﺮ‪ ،‬ﭼﻪ ﺩﺭ ﺍﺭﻭﭘﺎ ﻭ ﭼﻪ ﺩﺭ ﻛﺸــﻮﺭﻫﺎﻱ ﻏﻴﺮﺍﺭﻭﭘﺎﻳﻲ ﺍﻳﻦ ﻧﻈﺎﻡﻫﺎﯼ ﻓﻜﺮﻱ ﺍﺭﻭﭘﺎﻳﯽ ﻭ ﻏﻴﺮ ﺍﺭﻭﭘﺎﻳﯽ‪ ،‬ﻣﺮﺗﺒﻂ ﺑﺎ ﻳﻜﺪﻳﮕﺮ‬ ‫ﺗﺼﻮﺭ ﻭ ﺗﻠﻘﻲ ﺭﺍ ﻣﻮﺭﺩ ﭘﺮﺳــﺶ ﺍﺳﺎﺳــﻲ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺑﻮﺩﻩ ﻭ ﺍﺯ ﻫــﻢ ﺗﺄﺛﻴﺮ ﭘﺬﻳﺮﻓﺘﻪﺍﻧﺪ‪ .‬ﻣﯽﺗﻮﺍﻥ ﻧﺸــﺎﻥ ﺩﺍﺩ ﮐﻪ‬ ‫»ﺟﺎﻣﻌﻪ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﻓﻠﺴــﻔﻪ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕﻲ ‪ Gesell-‬ﺩﺭ ﻓﺮﻫﻨــﮓ ﻣﻐﺮﺏﺯﻣﻴﻦ‪ ،‬ﭼﻪ ﺩﺭ ﺩﻭﺭﻩ ﺑﺎﺳــﺘﺎﻥ ﻭ ﭼﻪ ﺩﺭ‬

‫ﻛﻪ ﻣﺘﻔﻜﺮﺍﻧﻲ ﺍﺯ ﺳﺮﺍﺳــﺮ ﺟﻬﺎﻥ ﺩﺭ ﺁﻥ ﻋﻀﻮﻳﺖ ﺩﺍﺭﻧﺪ‪ ،‬ﺩﺭ ﺑﻮﺩﻩﺍﻧﺪ‪(Bickmann,2006) «.‬‬ ‫ﺭﻭﺯﻫــﺎﻱ ‪ ١٣‬ﺗﺎ ‪ ١٦‬ﺟﻮﻻﻱ ‪ ٢٠٠٦‬ﺩﺭ ﺩﺍﻧﺸــﮕﺎﻩ ﻛﻠﻦ ﻛﻪ‬

‫ﺩﺭ ﺳــﺨﻨﺮﺍﻧﻲﻫﺎﻱ ﺳــﻤﻴﻨﺎﺭ ﺑﻪ ﻧﺤﻮ ﺑﻲﻧﻈﻴﺮﻱ ﻛﺜﺮﺕ‬

‫ﺍﺯ ﻛﻬﻦ ﺗﺮﻳﻦ ﺩﺍﻧﺸــﮕﺎﻩﻫﺎﻱ ﺁﻟﻤﺎﻥ ﺍﺳﺖ ﻛﻨﮕﺮﻩﺍﻱ ﺑﺰﺭﮒ ﺩﻳﺪﮔﺎﻩﻫــﺎ ﺩﺭ ﺑــﺎﺏ ﻳــﻚ ﻣﻮﺿــﻮﻉ ﻣﺸــﺘﺮﻙ‪ ،‬ﺩﺭ ﻋﻴﻦ‬ ‫ﺑﺎ ﻋﻨﻮﺍﻥ »ﺁﻳﺎ ﺩﻳﻦ ﻭ ﻓﻠﺴــﻔﻪ ﺑﺎ ﻫﻢ ﺩﺭ ﺗﻌﺎﺭﺽ ﻫﺴﺘﻨﺪ؟« ﻛﻮﺷــﺶ ﺑﺮﺍﻱ ﻫﻤﮕﺮﺍﻳﻲ ﻭ ﻣﻔﺎﻫﻤﻪ ﺩﻳﺪﻩﻣﻲﺷــﺪ‪ .‬ﺣﻀﻮﺭ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫)‪(GIP‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﻬﻢ ﺗﺮﻳﻦ ﻣﺠﻤﻊ ﺑﺮﺍﻱ ﺍﻳﻦ ﻓﻌﺎﻟﻴﺖﻫﺎ‬

‫ﺗﮑﻤﻴﻠــﯽ ﺩﺍﺷــﺘﻪ ﻭ ﻫﻤــﻮﺍﺭﻩ ﻣﮑﻤــﻞ ﻭ ﻣﺘﻤــﻢ ﻳﮑﺪﻳﮕﺮ‬

‫‪٢٥‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪/‬ﭘﻴﺶﺷﻤﺎﺭﻩ ‪ /٤‬ﺷﻬﺮﻳﻮﺭ ‪١٣٩٠‬‬

‫»‪ schaft für interkulturelle Philosophie‬ﻗﺮﻭﻥ ﻭﺳــﻄﯽ‪ ،‬ﺩﻳﻦ ﻭ ﻓﻠﺴﻔﻪ ﺳﻌﯽ ﺩﺭ ﺑﺮﻗﺮﺍﺭﯼ ﺭﺍﺑﻄﻪﺍﯼ‬

‫ﻣﺘﻔﻜﺮﺍﻧــﻲ ﺍﺯ ﻓﺮﻫﻨﮓﻫــﺎﻱ ﻣﺨﺘﻠﻒ ﻭ ﻳــﺎ ﻣﺘﻔﻜﺮﺍﻧﻲ ﻛﻪ‬

‫ﺿﺮﻭﺭﻱ ﭘﻴﺪﺍﻳﺶ ﺧﻮﺩ‪ ،‬ﺑﺘﺪﺭﻳﺞ ﺗﻮﺍﻧﺴﺘﻪﺍﺳﺖ ﺑﺮ ﻣﻄﺎﻟﻌﺎﺕ‬

‫ﻣﺘﺨﺼــﺺ ﺩﺭ ﺣﻮﺯﻩﻫﺎﻳﻲ ﻏﻴﺮ ﺣﻮﺯﻩ ﻓﺮﻫﻨﮕﻲ ﺧﻮﺩ ﺑﻮﺩﻧﺪ‬

‫ﺗﻄﺒﻴﻘﻲ)ﻣﻘﺎﻳﺴــﻪﺍﻱ( ﻧﻴﺰ ﻓﺎﻳﻖ ﺁﻳﺪ‪ .‬ﭼــﻮﻥ ﺩﺭ ﻣﻄﺎﻟﻌﺎﺕ‬

‫ﻧﻤﻮﻧــﻪﺍﻱ ﺍﺯ ﺍﻣﻜﺎﻥ ﮔﻔﺖ ﻭﮔﻮﻱ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻭ ﺍﻣﻜﺎﻥ‬

‫ﺗﻄﺒﻴﻘﻲ ﻣﺒﻨﺎﻳﻲ ﺍﺯ ﭘﻴﺶ ﺗﻌﻴﻴﻦ ﺷــﺪﻩ ﺍﺳــﺖ ﻭ ﺑﻨﺎﺑﺮﺍﻳﻦ‬

‫ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻭﺣﺪﺕ ﺩﺭ ﻋﻴﻦ ﻛﺜﺮﺕ ﺩﺭ ﻛﻮﺷــﺶ ﻓﻴﻠﺴﻮﻓﺎﻧﻪ‬

‫ﺗﺤﻘﻴﻖ ﺑﻪ ﺳﻤﺘﻲ ﺧﺎﺹ ﺳﻮﻕ ﭘﻴﺪﺍ ﻣﻲﻛﻨﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﻲ ﻛﻪ‬

‫ﺭﺍ ﺑﻪ ﻧﻤﺎﻳﺶ ﮔﺬﺍﺷــﺖ‪ .‬ﺳــﺨﻨﺮﺍﻧﺎﻥ ﺑــﺎ ﻣﻌﺮﻓﻲ ﺗﺤﻘﻴﻘﺎﺕ ﺩﺭ ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻣﺒﻨﺎﻳﻲ ﺍﺯ ﭘﻴﺶ ﺗﻌﻴﻴﻦ ﺷــﺪﻩ‬ ‫ﻓﻠﺴــﻔﻲ ﻭ ﺑﺎ ﺍﺳــﺘﻨﺎﺩ ﺑﻪ ﺣﻮﺯﻩﻫﺎﻱ ﻓﺮﻫﻨﮕﻲ ﻣﺨﺘﻠﻒ ﺑﻪ ﻭﺟــﻮﺩ ﻧﺪﺍﺭﺩ ﻭ ﻣﺤﻘﻖ ﺧﻮﺩ ﺭﺍﺑــﻪ ﺭﻭﻱ ﻧﺘﺎﻳﺞ ﻭ ﺍﻗﺘﻀﺎﺋﺎﺕ‬ ‫ﺧﺼﻮﺹ ﺑﻪ ﺍﺭﻭﭘﺎﻱ ﻗﺮﻭﻥ ﻭﺳــﻄﻲ ﻭ ﺩﻭﺭﻩ ﺟﺪﻳﺪ‪ ،‬ﺍﺳــﻼﻡ‬

‫ﻣﺘﻔﺎﻭﺕ ﮔﺸﻮﺩﻩ ﻧﮕﻪ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬

‫ﺑﺎ ﺗﻨﻮﻋﺎﺕ ﮔﺮﺍﻳﺶﻫﺎﻱ ﺁﻥ ﺩﺭ ﻣﻠﺖﻫﺎﻱ ﻣﺨﺘﻠﻒ‪ ،‬ﺍﺳــﺘﻨﺎﺩ‬

‫ﺑﻪ ﻓﺮﻫﻨﮓﻫﺎﻱ ﺍﻓﺮﻳﻘﺎﻳــﻲ‪ ،‬ﮊﺍﭘﻦ‪ ،‬ﺁﻣﺮﻳﻜﺎﻱ ﻻﺗﻴﻦ‪ ،‬ﭼﻴﻦ‪ ،‬ﻧﺘﻴﺠﻪﮔﻴﺮﯼ‬

‫ﻓﻠﺴﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ‬ ‫ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ‬

‫ﺟﺮﻳﺎﻥﻫﺎﻱ ﻓﻠﺴﻔﻲ‬ ‫ﭘﺎﻳﺎﻥ ﻗﺮﻥ ﺑﻴﺴﺘﻢ‬

‫ﺭﻧﮓ ﻭ ﺑﻮﻱ ﻣﺴﺎﻳﻞ‬ ‫ﺯﻣﺎﻧﻪ ﺩﺍﺭﺩ ﻭ ﻧﺘﻴﺠﻪ‬ ‫ﺍﻧﺪﻳﺸﻴﺪﻥ ﺍﺯ ﻣﻨﻈﺮ‬

‫ﻓﺮﻫﻨﮓﻫﺎﻱ ﻣﺨﺘﻠﻒ‬ ‫ﺑﻪ ﻣﺴﺎﻳﻞ ﺟﻬﺎﻥ‬ ‫ﻣﻌﺎﺻﺮ ﺍﺳﺖ‬

‫ﻫﻨﺪ‪ ،‬ﻳﻬﻮﺩ ﺗﺼﻮﻳﺮﻫﺎﻱ ﺑﺴــﻴﺎﺭ ﺯﻳﺒﺎ ﻭ ﻣﺘﻨﻮﻋﻲ ﺍﺯ ﻣﻮﺿﻮﻉ‬

‫ﻓﻠﺴﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﮔﺮﺍﻳﺸــﻲ ﺟﺪﻳﺪ ﺩﺭ ﻣﻴﺎﻥ ﮔﺮﻭﻩ‬

‫ﻭ ﺟﻮﺍﻧﺐ ﺁﻥ ﺭﺍ ﺗﺮﺳــﻴﻢ ﻛﺮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﻫﻤﺎﻳﺶ ﺑﻪ ﺧﺼﻮﺹ‬

‫ﻭﺳــﻴﻌﻲ ﺍﺯ ﻣﺘﻔﻜﺮﺍﻥ ﺑﺮﺧﺎﺳــﺘﻪ ﺍﺯ ﻓﺮﻫﻨﮓﻫﺎﻱ ﻣﺨﺘﻠﻒ‬

‫ﻧﺸــﺎﻥ ﺩﺍﺩ ﻛﻪ ﻣﻮﺿﻮﻋﻲ ﻛﻪ ﺑــﻪ ﻃﻮﺭ ﻣﺘﻌﺎﺭﻑ ﺍﺯ ﺍﻓﻖ ﻳﻚ‬

‫ﺑــﺎ ﻧﻈﺮ ﺑــﻪ ﺷــﺮﺍﻳﻂ ﺟﺪﻳﺪ ﻋﺎﻟــﻢ‪ ،‬ﺑﻪ ﺧﺼــﻮﺹ ﺗﻨﻮﻉ ﻭ‬

‫ﻓﺮﻫﻨﮓ )ﺑﻪ ﺧﺼﻮﺹ ﻓﺮﻫﻨــﮓ ﻣﺪﺭﻥ( ﺗﻨﻬﺎ ﺍﺯ ﻳﻚ ﺯﺍﻭﻳﻪ‬

‫ﺗﻜﺜــﺮ ﻓﺮﻫﻨﮓﻫﺎ ﻭ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻟــﺰﻭﻡ ﺣﻔﻆ ﺗﻔﺎﻭﺕﻫﺎ ﭘﺪﻳﺪ‬

‫ﺩﻳﺪﻩ ﺷــﺪﻩ ﻭ ﺑﺴــﻂ ﭘﻴﺪﺍ ﻛﺮﺩﻩ ﭼــﻪ ﺍﻣﻜﺎﻥﻫﺎﻱ ﺩﻳﮕﺮﻱ‬

‫ﺁﻣﺪﻩ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻓﻠﺴــﻔﻪ ﺍﻧﺴــﺎﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﻮﺟﻮﺩﻱ‬

‫ﻧﻴــﺰ ﺩﺍﺭﺩ‪ .‬ﻭﻗﺘــﻲ ﻛﻪ ﺍﻓﻖﻫﺎﻱ ﻣﺎﻟــﻮﻑ ﻣﺘﻔﻜﺮ ﺩﺭﺑﻨﺪ ﻳﻚ‬

‫ﻓﺮﻫﻨﮕــﻲ‪ ،‬ﺩﺍﺭﺍﻱ ﻫﻮﻳﺖ ﻓــﺮﺩﻱ ﻭ ﺟﻤﻌﻲ ﺧﺎﺹ ﺧﻮﻳﺶ‬

‫ﻓﺮﻫﻨــﮓ ﺧﺮﻕ ﻣﻲﺷــﻮﺩ ﻭ ﺍﻣﻜﺎﻧــﺎﺕ ﺩﻳﮕــﺮ ﺭﺍ ﻣﻲﺑﻴﻨﺪ‪،‬‬

‫ﺍﺳﺖ‪ ،‬ﻭ ﻻﺯﻣﻪ ﺣﻴﺎﺗﻲ ﺩﺭ ﺷﺎﻥ ﺍﻧﺴﺎﻥ ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻫﻮﻳﺖ ﻫﺮ‬

‫ﺣﺎﺻﻞ ﭼﻨﻴﻦ ﺗﺠﺮﺑﻪﺍﻱ ﺣﺪﺍﻗﻞ ﺩﺳــﺖ ﻛﺸﻴﺪﻥ ﺍﺯ ﻣﻄﻠﻖ‬

‫ﻓﺮﺩ ﻭ ﻫﺮ ﺟﻤﻊ ﻭ ﺍﻟﺰﺍﻡ ﺑﻪ ﺣﻔﻆ ﺗﻤﺎﻳﺰﺍﺕ ﺍﺳــﺖ‪ .‬ﻓﻠﺴــﻔﻪ‬

‫ﺍﻧــﮕﺎﺭﻱ ﻭ ﺗﻤﺎﻳﻞ ﺑﻪ ﺷــﻴﻮﻩ ﮔﻔﺖ ﻭﮔﻮ ﺍﺳــﺖ‪ .‬ﺳــﺨﻨﺮﺍﻥ‬

‫ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕــﻲ ﺧﻮﺩ ﺭﺍ ﻧﻈﺮﻳﻪ ﮔﻔﺖ ﻭﮔــﻮ‪ ،‬ﺗﻔﺎﻫﻢ‪ ،‬ﺻﻠﺢ‬

‫ﺍﻓﺘﺘﺎﺣﻴﻪ ﮔﻔﺖ‪»:‬ﻛﻮﺷــﺶ ﻧﺸﺴــﺖ ﺁﻥ ﺍﺳﺖ ﻛﻪ ﺑﻴﻦ ﺩﻭ ﻭ ﻫﻤﺰﻳﺴــﺘﻲ ﻣﻲﺩﺍﻧﺪ‪ .‬ﻓﻴﻠﺴﻮﻓﺎﻥ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻛﻮﺷﺶ‬ ‫ﻃــﺮﻑ ﺍﻓﺮﺍﻁ ﻋﻘﻼﻧﻴﺖ ﻣﺘﻜﻲ ﺑــﻪ ﺧﻮﺩ ﻭ ﺭﻭﺣﺎﻧﻴﺖ ﺑﺮﻳﺪﻩ ﺩﺭﺍﺯﺩﺍﻣﻨﻲ ﺩﺭ ﻫﻤﻪ ﻓﺮﻫﻨﮓﻫﺎﻱ ﺁﻏﺎﺯ ﻛﺮﺩﻩﺍﻧﺪ ﺗﺎ ﺑﺮ ﺍﺳﺎﺱ‬ ‫ﺍﺯ ﻋﻘﻞ ﻭﺳــﺎﻃﺖ ﺷــﻮﺩ‪ .‬ﺑﺪﻭﻥ ﭼﻨﻴﻦ ﻛﻮﺷﺸﻲ‪ ،‬ﺗﻘﺮﻳﺒﻲ‬

‫ﻣﻴﺮﺍﺙ ﺁﻧﻬﺎ ﺍﻣﻜﺎﻧﺎﺕ ﻣﺘﻨﻮﻉ ﭘﺎﺳﺦ ﮔﻮﻳﻲ ﺑﻪ ﻣﺴﺎﻳﻞ ﺍﻧﺴﺎﻥ‬

‫ﺻــﻮﺭﺕ ﻧﺨﻮﺍﻫﺪ ﮔﺮﻓﺖ ﻭ ﺑﺪﻭﻥ ﺗﻘﺮﻳﺐ‪ ،‬ﺯﺑﺎﻥ ﻣﺸــﺘﺮﻛﻲ‬

‫ﻣﻌﺎﺻﺮ ﺭﺍ ﺑﻪ ﺍﻧﺪﻳﺸﻪ ﺩﺭﺁﻭﺭﺩﻩ ﻭ ﺭﺍﻩ ﮔﻔﺖ ﻭﮔﻮﻱ ﺛﻤﺮﺑﺨﺶ‬

‫ﭘﻴﺪﺍ ﻧﻤﻲﺷﻮﺩ‪ .‬ﺑﺪﻭﻥ ﺯﺑﺎﻥ ﻣﺸﺘﺮﻙ ﻣﻘﺎﺑﻠﻪ ﺻﻮﺭﺕ ﺧﻮﺍﻫﺪ‬

‫ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺭﺍ ﻫﻤﻮﺍﺭﺗﺮ ﺳــﺎﺯﻧﺪ‪ .‬ﺍﻳﻦ ﻓﻠﺴﻔﻪ ﺑﺎ ﺗﻮﺻﻴﻒ‬

‫ﮔﺮﻓــﺖ ﻭ ﻛﺎﺭ ﺑﻪ ﺳــﻮﺀ ﺗﻔﺎﻫــﻢ ﻭ ﺧﺸــﻮﻧﺖ ﻣﻲﺍﻧﺠﺎﻣﺪ‪«.‬‬

‫ﺷــﺮﺍﻳﻂ ﻋﺎﻟﻢ ﻣﻌﺎﺻﺮ ﻭ ﻧﺸــﺎﻥ ﺩﺍﺩﻥ ﺍﻓﻖﻫﺎﻱ ﺟﺪﻳﺪﻱ ﺍﺯ‬

‫)‪(Bickmann,2006‬‬

‫ﺍﻣﻜﺎﻧﺎﺕ ﺍﻧﺪﻳﺸــﻪ ﻭ ﺭﻓﺘﺎﺭ ﺍﻧﺴــﺎﻧﻲ ﻣﺘﻔﻜﺮﺍﻥ ﻓﺮﻫﻨﮓﻫﺎﻱ‬

‫ﺍﻓﺮﺍﺩ ﺯﻳﺎﺩﻱ ﻫﺴــﺘﻨﺪ ﻛﻪ ﺩﺭ ﺳــﺎﻝﻫﺎﻱ ﺍﺧﻴﺮ ﻛﻮﺷﺶ‬

‫ﻣﺨﺘﻠــﻒ ﺭﺍ ﺑﻪ ﻭﺭﻭﺩ ﺑﻪ ﻋﺮﺻﻪ ﮔﻔﺖ ﻭﮔﻮﻱ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ‬

‫ﻭﺳــﻴﻌﻲ ﺑﺮﺍﻱ ﻧﻴــﻞ ﺑﻪ ﺗﻌﺮﻳﻒ ﻭ ﻋﺮﺻﻪ ﮔﺴــﺘﺮﺩﻩﺗﺮﻱ ﺍﺯ ﺩﻋﻮﺕ ﻣﻲﻛﻨﺪ‪.‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٢٦‬‬

‫ﻓﻠﺴﻔﻪ ﺁﻏﺎﺯ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺜﺎﻝ ﺭﻭﺍﻝ ﻓﻮﺭﻧﻪ ﺑﺘﺎﻧﻜﻮ‬

‫ﺩﺭ ﻣﻘــﺎﻡ ﻗﻀــﺎﻭﺕ ﺩﺭ ﺑــﺎﺏ ﺁﻧﭽﻪ ﻛﻪ ﺍﻣﺮﻭﺯ ﻓﻠﺴــﻔﻪ‬

‫)‪ (Raul Fornet Betancourt‬ﻛﻪ ﺧﻮﺩ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺯ‬

‫ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻧﺎﻣﻴﺪﻩ ﺷــﺪﻩ ﺍﺳــﺖ‪ ،‬ﻫﺮﭼﻨﺪ ﺍﻳﻦ ﻛﻮﺷﺶ‬

‫ﺁﻣﺮﻳﻜﺎﻱ ﻻﺗﻴﻦ ﻭ ﻣﺪﺭﺱ ﻓﻠﺴــﻔﻪ ﺩﺭ ﺁﻟﻤﺎﻥ ﺍﺳﺖ ﺑﺎ ﺗﻜﻴﻪ‬

‫ﺑﻴﺸــﺘﺮ ﺑﻪ ﺑﺮﻧﺎﻣﻪﺍﻱ )ﭘﺮﻭﮊﻩﺍﻱ( ﻓﻜﺮﻱ‪ ،‬ﻓﺮﻫﻨﮕﻲ ﺷﺒﺎﻫﺖ‬

‫ﺑﺮ ﺍﻟﻬﻴﺎﺕ ﺁﺯﺍﺩﻱ ﺑﺨﺶ ﻣﺮﺳﻮﻡ ﺩﺭ ﺁﻣﺮﻳﻜﺎﻱ ﻻﺗﻴﻦ ﮔﻔﺖ ﺩﺍﺭﺩ ﻭ ﺑﺎ ﻧﻈﺎﻡﻫﺎﻱ ﻓﻠﺴــﻔﻲ ﻛﻪ ﺳﺮﺍﻍ ﺩﺍﺭﻳﻢ ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ‪،‬‬ ‫ﻭﮔﻮﻱ ﻭﺳــﻴﻌﻲ ﺑﺎ ﺟﻬﺖﮔﻴﺮﻱ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺑﺎ ﻣﺘﻔﻜﺮﺍﻥ‬

‫ﺍﻣﺎ ﺍﺯ ﺳــﻮﻱ ﺩﻳﮕــﺮ ﺑﺎﻳﺪ ﺍﻗﺮﺍﺭ ﻛﺮﺩ ﻛــﻪ ﺍﻳﻦ ﺟﻬﺖﮔﻴﺮﻱ‬

‫ﺍﺭﻭﭘﺎﻳﻲ ﺁﻏﺎﺯ ﻛﺮﺩﻩﺍﺳﺖ‪ .‬ﻭﻱ ﻧﺴﺒﺘﻲ ﺑﻨﻴﺎﺩﻱ ﺑﻴﻦ »ﺁﺯﺍﺩﻱ‬

‫ﺭﻳﺸــﻪﻫﺎﻳﻲ ﻋﻤﻴﻖ ﺩﺭ ﺳﻨﺖ ﻓﻠﺴــﻔﻲ ﻏﺮﺏ ﻭ ﻣﻼﺋﻤﺘﻲ ﺑﺎ‬

‫ﺑﺨﺸﻲ ﻭ ﺑﻴﻨﺶ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ« ﻣﻲﺑﻴﻨﺪ‪.‬‬

‫ﺳﺎﻳﺮ ﺳﻨﺘﻬﺎ ﺩﺍﺭﺩ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﻣﻲﺗﻮﺍﻥ ﺑﻪ ﺳﻨﺖﻫﺎﻱ‬

‫ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺑــﺎ ﻣﻌﺮﻓﻲ ﻣﺒﺎﻧﻲ ﻭ ﺯﻣﻴﻨﻪﻫﺎﻱ‬

‫ﻣﺨﺘﻠﻒ ﻓﻠﺴﻔﻲ ﺗﻌﻠﻖ ﺩﺍﺷﺖ‪ ،‬ﺍﻣﺎ ﺑﻪ ﻓﻠﺴﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ‬

phie. Zur Einführung, Junius Verlag, Ham-

.‫ﻫﻢ ﺗﻤﺎﻳﻞ ﻧﺸــﺎﻥ ﺩﺍﺩ ﻭ ﺍﻳﻦ ﺟﻬﺖﮔﻴــﺮﻱ ﺭﺍ ﺗﺎﻳﻴﺪ ﻛﺮﺩ‬

burg, 2002

‫ﻓﻠﺴــﻔﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ ﺟﺮﻳﺎﻥﻫﺎﻱ ﻓﻠﺴﻔﻲ‬

-Mall, Ram Adhar: Das Konzept einer in-

‫ﭘﺎﻳﺎﻥ ﻗﺮﻥ ﺑﻴﺴﺘﻢ ﺭﻧﮓ ﻭ ﺑﻮﻱ ﻣﺴﺎﻳﻞ ﺯﻣﺎﻧﻪ ﺩﺍﺭﺩ ﻭ ﻧﺘﻴﺠﻪ‬

terkulturelle Philosophie, in: Polylog, Zeit-

‫ﺍﻧﺪﻳﺸﻴﺪﻥ ﺍﺯ ﻣﻨﻈﺮ ﻓﺮﻫﻨﮓﻫﺎﻱ ﻣﺨﺘﻠﻒ ﺑﻪ ﻣﺴﺎﻳﻞ ﺟﻬﺎﻥ‬

schrift für interkulturelle Philosophie, Nr. 1

.‫ﻣﻌﺎﺻﺮ ﺍﺳﺖ‬

(1998) Mall, Ram adhar: Philosophie im Vergleich

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Bickmann, Claudia: Philosophie und Re-

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‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

١٣٩٠ ‫ ﺁﺑﺎﻥ‬/٢ ‫ ﺷﻤﺎﺭﻩ‬/‫ﺳﺎﻝ ﻧﺨﺴﺖ‬

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‫ﮔﻔﺖ ﻭ ﮔﻮﻱ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻭ ﺑﻴﻨﺎﺩﻳﻨﻲ ﺑﻪ‬ ‫ﻣﺜﺎﺑﻪ ﺭﺍﻫﻲ ﺑﺮﺍﻱ ﻣﻬﻨﺪﺳﻲ ﻓﺮﻫﻨﮕﻲ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ‬ ‫ﺩﺭ ﻋﺼﺮ ﺟﻬﺎﻧﻲ ﺷﺪﻥ‬ ‫ﻧﺴﺘﺮﻥ ﻋﻠﯽ ﻣﺤﻤﺪﯼ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٢٨‬‬

‫ﺩﻳﭙﻠﻤﺎﺳــﻲ ﻓﺮﻫﻨﮕﻲ ﺝ‪ .‬ﺍ‪ .‬ﺍﻳﺮﺍﻥ ﺩﺭ ﻧﻈــﺎﻡ ﺑﻴﻦﺍﻟﻤﻠﻞ ﻳﺎﺩ‬ ‫ﭼﮑﻴﺪﻩ‬ ‫ﺍﻧﺴــﺎﻥ ﻣﺪﺭﻥ ﺩﺭ ﻋﺼﺮﻱ ﺑﻪ ﺳــﺮ ﻣﻲﺑﺮﺩ ﻛﻪ ﺑﻪ ﻭﺍﺳﻄﻪ ﺷﻮﺩ‪.‬‬ ‫ﮐﻠﻴﺪ ﻭﺍﮊﻩ‪ :‬ﻓﺮﻫﻨﮓ‪ ،‬ﻣﻬﻨﺪﺳــﯽ ﻓﺮﻫﻨﮓ‪ ،‬ﺟﻬﺎﻧﯽ ﺷﺪﻥ‪،‬‬ ‫ﻓــﻦ ﺁﻭﺭﻱﻫﺎﻱ ﻧﻮﻳﻦ ﺍﺭﺗﺒﺎﻃﻲ‪ ،‬ﻓﻮﺍﺻﻞ ﺯﻣﺎﻧﻲ ﻭ ﻣﻜﺎﻧﻲ ﺩﺭ‬ ‫ﺣﺎﻝ ﻣﺤﻮ ﺷــﺪﻥ ﻣﻲﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﻓﺮﺍﻳﻨﺪ ﻣﻮﺳﻮﻡ ﺑﻪ ﺟﻬﺎﻧﻲ ﻓﻦ ﺁﻭﺭﻱﻫﺎﻱ ﺍﺭﺗﺒﺎﻃﻲ ﺟﺪﻳﺪ‬ ‫ﺷﺪﻥ‪ ،‬ﺳــﺒﺐ ﮔﺮﺩﻳﺪ ﺗﺎ ﻓﺮﻫﻨﮓﻫﺎ ﻭ ﻫﻮﻳﺖﻫﺎ ﺑﻲﻭﺍﺳﻄﻪ‬ ‫ﺩﺭ ﻣﺠــﺎﻭﺭﺕ ﻫﻢ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﻫﻢ ﻭﺍﺟﺪ ﻓﺮﺻﺖﻫﺎ ﻣﻘﺪﻣﻪ‬ ‫ﺍﺯ ﺯﻣﺎﻥ ﭘﻴﺪﺍﻳﺶ ﺑﺸــﺮ‪ ،‬ﺍﻧﺴــﺎﻥﻫﺎ ﺑــﻪ ﺩﻟﻴﻞ ﺍﺟﺘﻤﺎﻋﻲ‬ ‫ﻭ ﻫﻢ ﺩﺭ ﺑﺮﺩﺍﺭﻧﺪﻩ ﭼﺎﻟﺶﻫﺎﻳﻲ ﺑﺮﺍﻱ ﺟﻨﺒﺶﻫﺎﯼ ﺍﺳﻼﻣﯽ‬ ‫ﻣﻲﺑﺎﺷﺪ‪ .‬ﺩﺭ ﭼﻨﻴﻦ ﺷﺮﺍﻳﻄﻲ‪ ،‬ﮔﻔﺖ ﻭ ﮔﻮﻱ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺑــﻮﺩﻥ ﺫﺍﺕ ﺧﻮﻳﺶ‪ ،‬ﻧﻴﺎﺯ ﺑﻪ ﺑﺮﻗــﺮﺍﺭﯼ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻳﮑﺪﻳﮕﺮ‬ ‫ﻭ ﺑﻴﻦ ﺍﺩﻳﺎﻧﻲ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﺭﺯﺵﻫﺎﻱ ﺟﻬﺎﻥ ﺷﻤﻮﻝ ﺍﺳﻼﻣﻲ ﺩﺍﺷــﺘﻨﺪ‪ .‬ﺑﺎ ﮔﺬﺷﺖ ﺯﻣﺎﻥ ﺩﺍﻧﺶ ﺑﺸــﺮﯼ ﭘﻴﺸﺮﻓﺖ ﻧﻤﻮﺩ‬ ‫ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺻﻮﻝ ﺍﺭﺯﺷــﻤﻨﺪ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻲ ﺑﺮﺧﺎﺳﺘﻪ ﺍﺯ ﻭ ﻓﻦﺁﻭﺭﻱﻫﺎﻳــﻲ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪ ﻛﻪ ﺑﺎﻋﺚ ﻧﺰﺩﻳﮏ ﺷــﺪﻥ‬ ‫ﺍﻳﻦ ﺷــﺮﻉ ﻣﻘﺪﺱ ﮔﺬﺭﮔﺎﻩ ﺍﻣﻨﻲ ﺑﺮﺍﻱ ﻣﻬﻨﺪﺳﻲ ﻓﺮﻫﻨﮕﻲ ﺍﻧﺴــﺎﻥﻫﺎ ﺑﻪ ﻳﮑﺪﻳﮕﺮ ﻭ ﮐﻢ ﺷــﺪﻥ ﻓﺎﺻﻠﻪﻫﺎ ﮔﺮﺩﻳﺪ ﻭ ﺩﺭ‬ ‫ﺑﻴﻦﺍﻟﻤﻠﻠــﻲ ﺩﺭ ﻋﺼﺮ ﺟﻬﺎﻧﻲ ﺷــﺪﻥ ﺗﻌﺒﻴﺮ ﻣﻲﺷــﻮﺩ ﻛﻪ ﻧﺘﻴﺠﻪ ﻫﻤﻪ ﻋﻮﺍﻣﻞ ﺑﺎﻋﺚ ﺷــﺪ ﺍﻧﺴﺎﻥﻫﺎ ﺍﺯ ﺍﻭﺿﺎﻉ ﻭ ﺍﺣﻮﺍﻝ‬ ‫ﻓﺮﺻﺖﻫﺎﻱ ﻧﻈﺎﻡ ﺍﺳــﻼﻣﻲ ﺭﺍ ﺍﻓــﺰﻭﻥ ﻭ ﭼﺎﻟﺶﻫﺎﯼ ﺁﻥ ﺭﺍ ﻳﮏ ﺩﻳﮕﺮ ﺍﻃﻼﻉ ﺯﻳﺎﺩﯼ ﺩﺍﺷﺘﻪ ﻭ ﺑﺮ ﺍﺛﺮ ﻧﺰﺩﻳﮑﯽ ﻭ ﻫﻢ ﭼﻨﻴﻦ‬ ‫ﮐﻢ ﺷﺪﻥ ﻓﻮﺍﺻﻞ ﺟﻐﺮﺍﻓﻴﺎﻳﯽ‪ ،‬ﻓﺮﻫﻨﮓﻫﺎﯼ ﻣﺘﻔﺎﻭﺕ ﻧﻘﺎﻁ‬ ‫ﻛﺎﻫﺶ ﺧﻮﺍﻫﺪ ﺩﺍﺩ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺭﺍﺳــﺘﺎ‪ ،‬ﺗﻼﺵ ﺷــﺪﻩ ﺿﻤﻦ ﺑﺮﺭﺳــﻲ ﻣﻘﺪﻣﺎﺗﻲ ﻣﺨﺘﻠﻒ ﺩﻧﻴﺎ ﺑﺎ ﻫﻢ ﺁﺷــﻨﺎ ﻭ ﺭﻭﯼ ﻫﻢ ﺩﻳﮕﺮ ﺗﺎﺛﻴﺮ ﮔﺬﺍﺭﺩ ﻭ‬ ‫ﻓﺮﻫﻨــﮓ‪ ،‬ﻣﺨﺘﺼﺎﺕ ﺟﻬﺎﻧﻲ ﺷــﺪﻥ‪ ،‬ﺿﺮﻭﺭﺕ ﻣﻬﻨﺪﺳــﻲ ﻓﺮﺍﻳﻨﺪﯼ ﺑﻪ ﻧﺎﻡ ﺟﻬﺎﻧﯽ ﺷﺪﻥ ﻓﺮﻫﻨﮓ ﺭﺍ ﺑﻪ ﻭﺟﻮﺩ ﻣﯽﺁﻭﺭﺩ‪.‬‬ ‫ﺑﺮﺧــﯽ ﺩﺍﻧﺸــﻤﻨﺪﺍﻥ ﻣﻌﺘﻘﺪﻧــﺪ‪ ،‬ﭘﻴﺸــﺮﻓﺖ ﻓﻦ ﺁﻭﺭﯼ‬ ‫ﻓﺮﻫﻨﮕــﻲ ﺩﺭ ﻋﺮﺻــﻪ ﺟﻬﺎﻧــﯽ ﻭ ﺑﻴﻦﺍﻟﻤﻠﻠــﯽ‪ ،‬ﺍﺯ ﮔﻔﺖ ﻭ‬ ‫ﮔــﻮﻱ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻭ ﺑﻴﻦ ﺩﻳﻨــﻲ ﺑﻪ ﻋﻨﻮﺍﻥ ﺑﺮﮒ ﺑﺮﻧﺪﻩ ﺍﻃﻼﻋــﺎﺕ ﻭ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺑﺎﻋﺚ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻥ ﭘﺪﻳﺪﻩ ﺟﺪﻳﺪ‬

‫ﻓﺮﻫﻨﮓ ﺟﻬﺎﻧﯽ ﻭ ﺟﻬﺎﻧﯽ ﺷــﺪﻥ ﻓﺮﻫﻨﮓ ﮔﺮﺩﻳﺪ ﮐﻪ ﻟﺰﻭﻡ‬ ‫ﻣﻬﻨﺪﺳﯽ ﻓﺮﻫﻨﮕﯽ ﺭﺍ ﺑﻴﺶ ﺍﺯ ﭘﻴﺶ ﻧﻤﺎﻳﺎﻥ ﺳﺎﺧﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺍﺯ ﻃﺮﻓﻲ‪ ،‬ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻦ ﻧﻈﺎﻡ ﺩﻭ ﻗﻄﺒﯽ ﺩﺭ ﺟﻬﺎﻥ ﻭ ﺷﮑﻞ‬ ‫ﮔﻴﺮﯼ ﻣﺒﺎﺣﺚ ﻣﺮﺗﺒﻂ ﺑﺎ ﮔﻔﺖ ﻭﮔﻮ ﺑﻴﻦ ﺗﻤﺪﻥﻫﺎ ﻭ ﺗﺒﺎﺩﻻﺕ‬ ‫ﻓﺮﻫﻨﮕﯽ ﺑﻴﺎﻧﮕﺮ ﺍﻳﻦ ﻭﺍﻗﻌﻴﺖ ﺍﺳــﺖ ﮐﻪ ﺑﺸﺮ ﺑﺮﺍﯼ ﺯﻧﺪﮔﯽ‬ ‫ﺑﻬﺘﺮ ﻧﺒﺎﺯﻣﻨﺪ ﺗﺒﺎﺩﻝ ﻓﺮﻫﻨﮕﯽ ﻣﺸــﺘﺮﮎ ﻭ ﺟﻬﺎﻧﯽ ﺍﺳــﺖ‪.‬‬ ‫ﺍﻳــﻦ ﻣﻬﻢ‪ ،‬ﺯﻣﺎﻧــﻲ ﻛﻪ ﻣﺎ ﺗﺤــﻮﻻﺕ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﻭ ﺍﻣﻮﺍﺝ‬ ‫ﺑﻴﺪﺍﺭﻱ ﺍﺳﻼﻣﻲ ﺩﺭ ﻣﻨﻄﻘﻪ ﻭ ﺑﻴﺪﺍﺭﻱ ﺍﻧﺴﺎﻧﯽ ﺩﺭ ﺟﻬﺎﻥ ﺭﺍ‬ ‫ﺭﺻﺪ ﻣﻲﻛﻨﻢ‪ ،‬ﺍﻫﻤﻴﺖ ﻣﻀﺎﻋﻔﻲ ﺑﺮﺍﻱ ﺟﻤﻬﻮﺭﻱ ﺍﺳــﻼﻣﻲ‬ ‫ﺍﻳﺮﺍﻥ ﻣﻲﻳﺎﺑﺪ‪ .‬ﭼﺮﺍ ﻛﻪ ﻣﺸــﺎﺑﻬﺖﻫﺎﻱ ﺗﺤﻮﻻﺕ ﺍﺳــﻼﻣﻲ‬ ‫ﺍﺧﻴﺮ ﺩﺭ ﻛﺸــﻮﺭﻫﺎﻱ ﻣﻨﻄﻘﻪ ﺑﺎ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻲ ﺍﻳﺮﺍﻥ‪ ،‬ﺍﻳﻦ‬ ‫ﻓﺮﺻﺖ ﺭﺍ ﺑﺮﺍﻱ ﺩﻳﭙﻠﻤﺎﺳﻲ ﻓﺮﻫﻨﮕﻲ ﮐﺸﻮﺭ ﺍﻳﺠﺎﺩ ﻣﻲﻛﻨﺪ‬ ‫ﻛﻪ ﺑﻪ ﻭﺍﺳــﻄﻪ ﻃﺮﺡ ﺟﺪﻱ ﮔﻔﺖ ﻭ ﮔﻮﻱ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻭ‬ ‫ﺑﻴــﻦ ﺩﻳﻨﻲ ﺩﺭ ﻣﻨﻄﻘﻪ ﻭ ﺟﻬﺎﻥ‪ ،‬ﺿﻤﻦ ﺣﻤﺎﻳﺖ ﻣﻌﻨﻮﯼ ﺍﺯ‬ ‫ﭼﻨﻴﻦ ﺍﻧﻘﻼﺏ ﻫﺎﻳﻲ‪ ،‬ﻣﻬﻨﺪﺳﻲ ﻓﺮﻫﻨﮕﻲ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﻧﻈﺎﻡ‬ ‫ﻣﺎﺩﻱ ﮔﺮﺍﻳﻲ ﺟﻬﺎﻧﻲ ﺭﺍ ﺍﺯ ﺩﺭﻳﭽﻪﺍﻱ ﻧﻮ ﺑﻪ ﻧﻈﺎﺭﻩ ﻧﺸﻴﻨﺪ‪.‬‬

‫ﺷﻨﺎﺧﺖ ﻓﺮﻫﻨﮓ‬

‫ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻦ ﻧﻈﺎﻡ‬

‫ﺩﻭ ﻗﻄﺒﯽ ﺩﺭ ﺟﻬﺎﻥ ﻭ‬

‫ﺷﮑﻞ ﮔﻴﺮﯼ ﻣﺒﺎﺣﺚ‬ ‫ﻣﺮﺗﺒﻂ ﺑﺎ ﮔﻔﺖ‬

‫ﻭﮔﻮ ﺑﻴﻦ ﺗﻤﺪﻥﻫﺎ ﻭ‬ ‫ﺗﺒﺎﺩﻻﺕ ﻓﺮﻫﻨﮕﯽ‬

‫ﺑﻴﺎﻧﮕﺮ ﺍﻳﻦ ﻭﺍﻗﻌﻴﺖ‬

‫ﺍﺳﺖ ﮐﻪ ﺑﺸﺮ ﺑﺮﺍﯼ‬

‫ﺯﻧﺪﮔﯽ ﺑﻬﺘﺮ ﻧﺒﺎﺯﻣﻨﺪ‬

‫ﺗﺒﺎﺩﻝ ﻓﺮﻫﻨﮕﯽ‬

‫ﻣﺸﺘﺮﮎ ﻭ ﺟﻬﺎﻧﯽ‬

‫ﺍﺳﺖ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٢٩‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺑﻪ ﻃﻮﺭﻋﻤــﺪﻩ ﺩﺭ ﻣﻔﺎﻫﻴﻢ ﺣﻮﺯﻩﻫــﺎﯼ ﻋﻠﻮﻡ ﺍﺟﺘﻤﺎﻋﯽ‬ ‫ﻭ ﺍﻧﺴــﺎﻧﯽ ﺍﻏﻠﺐ ﺑﺎ ﻋﺪﻡ ﺗﻮﺍﻓﻖ ﺑﺮ ﺳــﺮ ﺗﻌﺎﺭﻳــﻒ ﺭﻭﺑﻪ ﺭﻭ‬ ‫ﻫﺴﺘﻴﻢ‪ .‬ﻣﻔﻬﻮﻡ ﻓﺮﻫﻨﮓ ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﺍﺯ ﺑﻴﺸﺘﺮﻳﻦ ﻣﻴﺰﺍﻥ‬ ‫ﺗﻨﻮﻉ ﻭ ﺍﺧﺘﻼﻑ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍﺳﺖ‪) .‬ﺑﻨﺪﺭ ﺁﺑﺎﺩﯼ‪(٢٠: ١٣٨٩،‬‬ ‫ﮐﻤﺘﺮ ﻣﻔﻬﻮﻣﯽ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻣﻔﻬــﻮﻡ ﻓﺮﻫﻨﮓ ﺩﺭ ﺣﻮﺯﻩ ﻋﻠﻮﻡ‬ ‫ﺍﺟﺘﻤﺎﻋﯽ ﺩﺭ ﻣﻌﺮﺽ ﺗﻔﺴﻴﺮﻫﺎ ﻭ ﺗﻌﺒﻴﺮﻫﺎﯼ ﮔﻮﻧﺎﮔﻮﻥ ﺑﻮﺩﻩ‬ ‫ﺍﺳــﺖ‪ ،‬ﺑﻪ ﺳﺒﺐ ﺗﻨﻮﻉ ﻭ ﻭﺳــﻌﺖ ﻣﻌﻨﺎ‪ ،‬ﺍﻳﺠﺎﺩ ﻭﺣﺪﺕ ﻧﻈﺮ‬ ‫ﮔﺴﺘﺮﺩﻩ ﻣﻮﺿﻮﻋﯽ ﺁﻥ ﻣﻴﺴﺮ ﻧﺸﺪﻩ ﺍﺳﺖ ﻭ ﻫﻨﻮﺯ ﺍﺟﻤﺎﻋﯽ‬ ‫ﻣﻔﻬﻮﻣﯽ ﺑﺮﺳــﺮ ﺗﻌﺮﻳﻒ ﻓﺮﻫﻨﮓ ﺣﺎﺻﻞ ﻧﮕﺮﺩﻳﺪﻩ ﺍﺳﺖ‪،‬ﺑﺎ‬ ‫ﺍﻳﻦ ﻭﺟﻮﺩ ﺑﻪ ﺑﺮﺧﯽ ﺍﺯ ﺗﻌﺎﺭﻳﻒ ﻋﻤﺪﻩ ﻭ ﻧﻈﺮﻳﻪﻫﺎﯼ ﻣﻌﺘﺒﺮ‬ ‫ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﮐﻪ ﺑﺎ ﻣﻮﺿﻮﻉ ﻧﻮﺷﺘﺎﺭ ﺳﻨﺨﻴﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪،‬‬ ‫ﺑﻪ ﻃﻮﺭ ﻣﺨﺘﺼﺮ ﻣﯽﭘﺮﺩﺍﺯﻳﻢ‪.‬‬ ‫ﻓﺮﻫﻨــﮓ ﺩﺭ ﺑﺎﻭﺭ ﺗﻴﻠﻮﺭ ﻳــﮏ ﻣﺠﻤﻮﻋﻪ ﻣﻨﻈﻢ ﻭ ﺁﺭﺍﻳﺶ‬ ‫ﻳﺎﻓﺘــﻪ ﺍﺯ ﺑﺎﻭﺭﻫﺎ‪ ،‬ﻗﻮﺍﻧﻴﻦ ﺁﺩﺍﺏ ﻭ ﺍﺷــﮑﺎﻝ ﮔﻮﻧﺎﮔﻮﻥ ﺩﺍﻧﺶ‬ ‫ﻭ ﻫﻨــﺮ ﺍﺳــﺖ‪ .‬ﻗﺮﺍﺭ ﮔﺮﻓﺘﻦ ﺍﻳﻦ ﻋﻨﺎﺻــﺮ ﺩﺭ ﮐﻨﺎﺭ ﻫﻢ ﻳﮏ‬ ‫ﮐﻞ ﺩﺭ ﻫــﻢ ﺗﻨﻴﺪﻩ ﺭﺍ ﺗﺸــﮑﻴﻞ ﻣﯽﺩﻫﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻓﺮﻫﻨﮓ‬ ‫ﺍﺯ ﻧﻈــﺮ ﺗﻴﻠﻮﺭ ﻳــﮏ ﻣﻔﻬﻮﻡ ﻭ ﻳﮏ ﭘﺪﻳﺪﺍﺭ ﺍﺳــﺖ ﮐﻪ ﺍﺯ ﺑﻪ‬ ‫ﻫﻢ ﭘﻴﻮﺳﺘﻦ ﻋﻨﺎﺻﺮ ﻣﺨﺘﻠﻒ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﺗﻌﺮﻳﻒ‬ ‫ﻓﺮﻫﻨﮓ ﻧﺸﺎﻥ ﺩﻫﻨﺪﻩ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﻣﯽﺗﻮﺍﻥ ﺑﺎ ﺩﺳﺘﻪﺑﻨﺪﯼ‬ ‫ﻭ ﻣﻘﺎﻳﺴــﻪ ﻋﻨﺎﺻﺮ ﻣﻮﺟﻮﺩ ﺩﺭ ﺟﻮﺍﻣﻊ ﻣﺨﺘﻠﻒ ﺑﻪ ﻣﻘﺎﻳﺴﻪ‬

‫ﻓﺮﻫﻨﮓﻫﺎﯼ ﺁﻧﻬﺎ ﭘﺮﺩﺍﺧﺖ ﻭ ﺑﻪ ﻧﻮﻋﻲ ﻧﺴــﺒﺖ ﺑﻪ ﻣﺪﻳﺮﻳﺖ‬ ‫ﻧﺴﺒﻲ ﺁﻥ ﺍﻗﺪﺍﻡ ﻛﺮﺩ‪) .‬ﺳﻠﻴﻤﯽ‪(١٩-١٨ :١٣٨٥،‬‬ ‫ﺩﺭ ﻳــﮏ ﺗﻌﺮﻳﻒ ﮐﻠﯽ ﺗــﺮ‪ ،‬ﻓﺮﻫﻨــﮓ ﺩﺍﺭﺍﻱ ﻻﻳﻪﻫﺎﻳﻲ‬ ‫ﺍﺳــﺖ ﮐﻪ ﺟﻤﻊ ﺍﻳﻦ ﻻﻳﻪﻫﺎ ﺷﺎﮐﻠﻪ ﻱ ﻓﺮﻫﻨﮓ ﺭﺍ ﺗﺸﮑﻴﻞ‬ ‫ﻣﻲﺩﻫــﺪ ﻭ ﻻﻳﻪﻫــﺎﻱ ﺭﻭﻳــﻲ ﻓﺮﻫﻨﮓ ﻧﺘﻴﺠــﻪ ﻻﻳﻪﻫﺎﻱ‬ ‫ﭘﺎﻳﻴﻦﺗﺮ ﻣﯽﺑﺎﺷﻨﺪ‪ .‬ﺑﺮﺍﻱ ﻓﺮﻫﻨﮓ ﺳﻪ ﻻﻳﻪ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ‬ ‫ﻣﯽﺷــﻮﺩ‪ :‬ﻻﻳﻪ ﺍﻭﻝ ﮐﻪ ﻻﻳــﻪ ﺍﺻﻠــﻲ ﻭ ﺯﻳﺮﺑﻨﺎﻳﻲ ﺧﻮﺍﻧﺪﻩ‬ ‫ﺷــﺪﻩ‪ ،‬ﻧﮕﺮﺵ ﮐﻠﻲ ﻧﺴﺒﺖ ﺑﻪ ﻫﺴﺘﻲ ﻭ ﺟﻬﺎﻥ ﺑﻴﻨﻲ ﺍﻓﺮﺍﺩ‬ ‫ﻣﺸــﻤﻮﻝ ﻳﮏ ﻓﺮﻫﻨﮓ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻗﺴــﻤﺖ ﺯﻳﺮﺑﻨﺎﻱ ﻫﻤﻪ‬ ‫ﻧﻤﻮﺩﻫــﺎ‪ ،‬ﺍﺗﻔﺎﻗــﺎﺕ ﻭ ﺭﻓﺘﺎﺭﻫﺎﻱ ﻓﺮﻫﻨﮕﻲ ﻳــﮏ ﺟﺎﻣﻌﻪ ﺭﺍ‬ ‫ﺗﺸــﮑﻴﻞ ﻣﻲﺩﻫﺪ‪ .‬ﺍﻳﻦ ﺑﺨﺶ ﺭﺍ ﻣﻲﺗــﻮﺍﻥ ﺟﻬﺎﻥ ﺑﻴﻨﻲ ﻭ‬ ‫ﻳــﺎ ﻻﻳﻪ ﺍﻋﺘﻘــﺎﺩﺍﺕ ﻭ ﺑﺎﻭﺭﻫﺎﻱ ﻓﺮﻫﻨــﮓ ﻧﺎﻣﻴﺪ‪ .‬ﻻﻳﻪ ﺩﻭﻡ‪،‬‬ ‫ﻻﻳﻪ ﺍﺭﺯﺵﻫﺎ ﻭ ﺿﺪ ﺍﺭﺯﺵﻫﺎﻱ ﻓﺮﻫﻨﮓ ﻳﮏ ﺟﺎﻣﻌﻪ ﺍﺳﺖ‪.‬‬ ‫ﻭﻗﺘــﻲ ﻧﮕﺎﻩ ﺟﺎﻣﻌﻪ ﻧﺴــﺒﺖ ﺑﻪ ﺩﻧﻴﺎﻱ ﭘﻴﺮﺍﻣﻮﻥ ﻣﺸــﺨﺺ‬ ‫ﮔﺮﺩﻳــﺪ ﺑﺮ ﺍﺳــﺎﺱ ﺁﻥ ﻧﮕﺮﺵ ﻭ ﺟﻬﺎﻥ ﺑﻴﻨﻲ ﻳﮏ ﺳــﺮﻱ‬ ‫ﺍﺭﺯﺵﻫــﺎ ﻭ ﺿــﺪ ﺍﺭﺯﺵﻫﺎ ﺗﻌﻴﻴﻦ ﻣﻲﮔﺮﺩﻧــﺪ‪ .‬ﺍﻳﻦ ﺧﻮﺏ‬ ‫ﻳــﺎ ﺑﺪ ﺑﻮﺩﻥﻫــﺎ‪ ،‬ﺑﺎﻳﺪﻫﺎ ﻭ ﻧﺒﺎﻳﺪﻫﺎ ﺭﺍ ﻣﻲﺗــﻮﺍﻥ ﺍﻳﺪﺋﻮﻟﻮﮊﻱ‬ ‫ﻧﺎﻣﻴﺪ‪ .‬ﻻﻳﻪ ﺳﻮﻡ ﻓﺮﻫﻨﮓ ﻫﻤﺎﻥ ﻧﻤﺎﺩﻫﺎ ﻭ ﺭﻓﺘﺎﺭﻫﺎﻱ ﺍﻓﺮﺍﺩ‬ ‫ﻳﮏ ﺟﺎﻣﻌﻪ ﺍﺳــﺖ ﮐﻪ ﺑﺮﺍﺳــﺎﺱ ﺑﺎﻭﺭﻫــﺎ ﻭ ﺍﺭﺯﺵﻫﺎ )ﻭ ﻳﺎ‬ ‫ﻫﻤﺎﻥ ﺟﻬﺎﻥ ﺑﻴﻨﻲ ﻭ ﺍﻳﺪﺋﻮﻟﻮﮊﻱ( ﺷــﮑﻞ ﻣﻲﮔﻴﺮﺩ‪) .‬ﺑﻨﺪﺭ‬ ‫ﺁﺑﺎﺩﯼ‪(٢٠-١٥ :١٣٨٩،‬‬ ‫ﺍﺯ ﻃﺮﻓﻲ‪ ،‬ﺑــﺎ ﺗﻮﺟﻪ ﺑﻪ ﻧﺎﺑﺴــﻨﺪﮔﻲ ﺭﻭﺵﻫﺎﯼ ﻋﻠﻤﯽ‪-‬‬ ‫ﻋﻘﻼﻧﯽ ﻣﺤﺾ ﻭ ﺗﺠﺮﺑﯽ ﺩﺭ ﺷﻨﺎﺧﺖ ﭘﺪﻳﺪﻩﻫﺎﯼ ﺍﺟﺘﻤﺎﻋﯽ‪-‬‬ ‫ﺍﻧﺴﺎﻧﯽ‪ ،‬ﮔﺮﺍﻳﺶﻫﺎﯼ ﭘﺴﺖ ﻣﺪﺭﻥ‪ ،‬ﺍﻧﺘﻘﺎﺩﯼ ﻭ ﻫﺮﻣﻮﻧﻮﺗﻴﮏ‬ ‫ﺑﺎ ﺗﺎﮐﻴﺪ ﺑﺮ ﻧﻤﺎﺩﻫﺎ ﺑﻪ ﺷﺮﺡ ﻭ ﺗﻮﺻﻴﻒ ﻓﺮﻫﻨﮓ ﭘﺮﺩﺍﺧﺘﻨﺪ‪.‬‬ ‫ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﻳﻨﮑﻪ ﻭﺟﻪ ﻣﻤﻴﺰﻩ ﺍﻧﺴﺎﻥ ﻭ ﺣﻴﻮﺍﻥ ﺗﻮﺍﻥ ﺍﻧﺴﺎﻥ‬ ‫ﺩﺭ ﻧﻤﺎﺩﺳﺎﺯﯼ ﻣﯽﺑﺎﺷــﺪ‪ .‬ﺯﺑﺎﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﻬﻤﺘﺮﻳﻦ ﺟﻠﻮﻩ‬ ‫ﻧﻤﺎﺩﺳــﺎﺯﯼ ﻣﻮﺭﺩ ﻣﻄﺎﻟﻌﻪ ﺩﻗﻴﻖ ﻣﮑﺎﺗﺐ ﻧﻈﺮﯼ ﻓﻮﻕ ﻗﺮﺍﺭ‬ ‫ﮔﺮﻓﺖ‪ .‬ﺍﻟﺒﺘﻪ ﻓﻘﻂ ﺯﺑﺎﻥ ﺟﻠﻮﮔﺎﻩ ﻓﻌﺎﻟﻴﺖﻫﺎﯼ ﻧﻤﺎﺩﺳــﺎﺯﯼ‬ ‫ﺍﻧﺴــﺎﻥ ﻧﻤﯽﺑﺎﺷــﺪ‪ ،‬ﺑﻠﮑﻪ ﺧﻠﻖ ﺁﺛﺎﺭ ﻫﻨــﺮﯼ‪ ،‬ﺗﮑﻨﻮﻟﻮﮊﯼ ﻭ‬ ‫ﻧﺸﺎﻧﻪﻫﺎﯼ ﻗﺮﺍﺭﺩﺍﺩﯼ ﻋﺮﺻﻪﻫﺎﯼ ﺩﻳﮕﺮ ﻧﻤﺎﺩ ﺳﺎﺯﯼ ﻣﯽﺑﺎﺷﺪ‪.‬‬ ‫ﻟﺴﻠﯽ ﻭﺍﻳﺖ ﺍﺯ ﺟﻤﻠﻪ ﻣﻬﻤﺘﺮﻳﻦ ﺩﺍﻧﺸﻤﻨﺪﺍﻧﯽ ﺍﺳﺖ ﮐﻪ ﺑﺎ‬ ‫ﺗﺎﮐﻴﺪ ﺑﺮ ﻧﻤﺎﺩﻫﺎ ﻓﺮﻫﻨﮓ ﺭﺍ ﻧﺎﻣﯽ ﺑﺮﺍﯼ ﻳﮏ ﻗﺎﻋﺪﻩ ﻳﺎ ﻃﺒﻘﻪ‬ ‫ﻣﺘﻔــﺎﻭﺕ ﺍﺯ ﭘﺪﻳﺪﻫﺎ ﻣﯽﺩﺍﻧﺪ‪ ،‬ﺑﻪ ﻣﻌﻨــﯽ ﺁﻥ ﭼﻴﺰﻫﺎﻳﯽ ﻳﺎ‬ ‫ﺭﻭﻳﺪﺍﺩﻫﺎﻳﯽ ﺍﺳــﺖ ﮐﻪ ﺗﻮﺍﻧﺎﻳﯽﻫﺎﯼ ﺫﻫﻨﯽ ﺭﺍ ﺍﻋﻤﺎﻝ ﮐﺮﺩﻩ‬ ‫ﻭ ﺑﻪ ﻃﻮﺭ ﻣﺸــﺨﺺ ﺩﺭ ﻓﻀﺎﯼ ﺍﻧﺴﺎﻧﯽ ﺍﺗﻔﺎﻕ ﻣﯽﺍﻓﺘﺪ ﻭ ﻣﺎ‬ ‫ﻧﺎﻡ ﻧﻤﺎﺩﺳــﺎﺯﯼ ﺑﺮ ﺁﻥ ﻣﯽﮔﺬﺍﺭﻳــﻢ‪ .‬ﻭﺍﻳﺖ ﭘﺪﻳﺪﻩ ﻓﺮﻫﻨﮓ‬ ‫ﺭﺍ ﺑﻪ ﺳــﻪ ﻧﻈﺎﻡ‪ :‬ﺗﮑﻨﻮﻟﻮﮊﻳﮏ‪ ،‬ﺟﺎﻣﻌﻪ ﺷﻨﺎﺳﯽ‪ ،‬ﺍﺋﺪﻭﻟﻮﮊﻳﮏ‬

‫ﺍﻳﺎﻻﺕ ﻣﺘﺤﺪﻩ ﺑﻪ‬ ‫ﻋﻨﻮﺍﻥ ﺗﻨﻬﺎ ﺍﺑﺮ‬

‫ﻗﺪﺭﺕ ﻋﺼﺮ ﻣﺪﺭﻥ ﺍﺯ‬

‫ﺍﻫﻤﻴﺖ ﻧﻔﻮﺫ ﻓﺮﻫﻨﮓ‬ ‫ﺑﺮﺍﯼ ﺗﺪﺍﻭﻡ ﻫﮋﻣﻮﻧﯽ‬ ‫ﺧﻮﻳﺶ ﺑﻪ ﻃﻮﺭ ﻗﻄﻊ‬

‫ﺁﮔﺎﻩ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ‬

‫ﺩﺭ ﺍﻳﻦ ﺭﺍﺳﺘﺎ ﺗﻼﺵ‬

‫ﻧﻤﻮﺩ ﺑﺎ ﺳﻮﺍﺭﺷﺪﻥ ﺑﺮ‬ ‫ﺍﻣﻮﺍﺝ ﺭﺳﺎﻧﻪ ﺗﻌﺮﻳﻔﯽ‬

‫ﺗﻘﺴــﻴﻢﺑﻨﺪﯼ ﻣﯽﮐﻨﺪ‪ .‬ﻟﺴــﻠﯽ ﻧﻈﺎﻡ ﺗﮑﻨﻮﻟﻮﮊﻳﮏ ﺭﺍ ﻭﺍﺟﺪ‬ ‫ﺍﻫﻤﻴــﺖ ﻣﺤﻮﺭﯼ ﺩﺭ ﻓﺮﻫﻨﮓ ﻣﯽﺩﺍﻧﺪ‪ .‬ﻭﯼ ﻣﻌﺘﻘﺪ ﺍﺳــﺖ‬ ‫ﺑﺎ ﺗﺤﻮﻝ ﺩﺭ ﺍﺑﺰﺍﺭﺳــﺎﺯﯼ ﺍﻧﺴﺎﻥ‪ ،‬ﺷــﻴﻮﻩﻫﺎﯼ ﻧﻤﺎﺩﺳﺎﺯﯼ ﺍﻭ‬ ‫ﻧﻴــﺰ ﻣﺘﺤﻮﻝ ﮔﺮﺩﻳﺪ‪ .‬ﺑﺎ ﺍﻳﻦ ﺗﻮﺿﻴﺤــﺎﺕ ﻭﺍﻳﺖ ﻓﺮﻫﻨﮓ ﺭﺍ‬ ‫ﻋﺒﺎﺭﺕ ﺍﺯ ﺳﺎﺯﻣﺎﻥ ﭘﺪﻳﺪﻩﻫﺎ‪ ،‬ﮐﻨﺶﻫﺎ‪ ،‬ﺑﺎﻭﺭﻫﺎ ﻭ ﻣﻌﺮﻓﺖﻫﺎ‪،‬‬ ‫ﺍﺣﺴﺎﺳــﺎﺕ‪ ،‬ﻃﺮﺯ ﺗﻠﻘﯽ ﻭ ﺍﺭﺯﺵﻫﺎ ﻣﻲﺩﺍﻧﺪ ﮐﻪ ﺑﻪ ﺍﺳﺘﻔﺎﺩﻩ‬ ‫ﺍﺯ ﻧﻤﺎﺩﻫﺎ ﻭﺍﺑﺴﺘﻪ ﺍﺳﺖ‪) .‬ﺳﻠﻴﻤﯽ‪(٣٤-٣٢ :١٣٨٥ ،‬‬ ‫ﺍﺭﻧﺴﺖ ﮐﺎﺳــﻴﺮﺭ ﻧﻴﺰ ﺩﺳﺘﮕﺎﻩ ﻓﻠﺴﻔﯽ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺍﺳﺎﺱ‬ ‫ﻣﻔﻬﻮﻡ ﻧﻤﺎﺩﻫﺎ ﻧﻤﺎﺩﮔﺮﺍﻳﺎﻧﻪ ﺑﻨﺎﺳــﺎﺧﺘﻪ ﺍﺳــﺖ‪ .‬ﻭﯼ ﻭﺟﻮﺩ‬ ‫ﺍﻧﺴــﺎﻥ ﺭﺍ ﺑﺮ ﺍﺳﺎﺱ ﻗﺎﺑﻠﻴﺖ ﻧﻤﺎﺩﺳــﺎﺯﯼ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﻗﺮﺍﺭ‬ ‫ﻣﯽﺩﻫﺪ‪ .‬ﮐﺎﺳــﻴﺮﺭ ﺑﺎ ﺧﻮﺍﻧﺪﻥ ﺍﻧﺴــﺎﻥ ﺑﻪ ﻋﻨــﻮﺍﻥ ﺣﻴﻮﺍﻧﯽ‬ ‫ﻧﻤﺎﺩﻳــﻦ‪ ،‬ﻓﺮﻫﻨﮓ ﺭﺍ ﻣﻬﻤﺘﺮﻳﻦ ﺟﻠﻮﻩ ﮔﺎﻩ ﺣﻴﺎﺕ ﺍﻧﺴــﺎﻧﯽ‬ ‫ﻣﯽﺩﺍﻧﺪ ﻭ ﭼﻨﻴــﻦ ﺗﻌﺮﻳﻒ ﻣﯽﮐﻨﺪ‪ :‬ﻓﺮﻫﻨﮓ ﺭﺍ ﻣﯽﺗﻮﺍﻥ ﺑﻪ‬ ‫ﻣﺜﺎﺑﻪ ﺁﺯﺍﺩﯼ ﺗﺪﺭﻳﺠﯽ ﻧﻔﺲ ﺍﻧﺴــﺎﻥ ﺗﻠﻘﯽ ﻣﯽﮐﻨﺪ‪ .‬ﺯﺑﺎﻥ‪،‬‬ ‫ﻫﻨﺮ‪ ،‬ﺩﻳﻦ‪ ،‬ﻭ ﻋﻠﻢ ﻟﺤﻈﺎﺕ ﻣﺘﻨﻮﻉ ﺍﻳﻦ ﻓﺮﺍﻳﻨﺪ ﺍﺳــﺖ ﻭ ﺩﺭ‬ ‫ﻫﺮ ﻳﮏ ﺍﺯ ﺁﻧﻬﺎ ﺍﻧﺴــﺎﻥ ﻧﻴﺮﻭﻳﯽ ﺟﺪﻳﺪ‪ ،‬ﻳﻌﻨﯽ ﻧﻴﺮﻭﻳﯽ ﺑﺮﺍﯼ‬ ‫ﺳــﺎﺧﺘﻦ ﺟﻬﺎﻥ ﻭﻳﮋﻩ ﺧﻮﺩ‪ ،‬ﺟﻬﺎﻧﯽ ﺁﺭﻣﺎﻧﯽ ﮐﺸﻒ ﻭ ﺍﺛﺒﺎﺕ‬ ‫ﻣﯽﮐﻨﺪ‪) .‬ﻫﻤﺎﻥ‪(٤٠-٣٧:‬‬ ‫ﮐﻠﻴﻔــﻮﺭﺩ ﮔﻴﺮﺗﺰ ﺩﺭ ﮐﺘﺎﺏ ﺗﻔﺴــﻴﺮ ﻓﺮﻫﻨﮓﻫﺎ‪ ،‬ﺑﺎ ﺑﻴﺎﻥ‬ ‫ﺍﻳﻨﮑﻪ ﺗﻤﺎﻣﯽ ﺍﻋﻤﺎﻝ ﺍﻧﺴﺎﻥ ﻧﻤﺎﺩﺳﺎﺯ ﻭ ﺣﺎﻭﯼ ﻣﻌﺎﻧﯽ ﻣﺮﺗﺒﻂ‬ ‫ﺑﺎ ﻫﻢ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺳــﺎﺧﺘﺎﺭﻣﻨﺪ ﺍﺳﺖ‪ .‬ﻓﺮﻫﻨﮓ ﺭﺍ ﺳﻠﺴﻠﻪ‬ ‫ﻣﺮﺍﺗﺒﯽ ﻣﯽﺩﺍﻧﺪ ﺍﺯ ﺳــﺎﺧﺘﺎﺭﻫﺎﯼ ﻣﻌﺎﻧﯽ ﮐﻪ ﺷﺎﻣﻞ ﺍﻋﻤﺎﻝ‪،‬‬ ‫ﻧﻤﺎﺩﻫﺎ ﻭ ﻋﻼﻣﺖﻫﺎﯼ ﻧﺎﺷــﯽ ﺍﺯ ﺣــﺮﮐﺎﺕ‪ ،‬ﭘﻠﮏ ﺯﺩﻥﻫﺎﯼ‬ ‫ﻋــﺎﺩﯼ ﻭ ﻣﺼﻨﻮﻋﯽ‪ ،‬ﺍﺩﺍ ﺩﺭ ﺁﻭﺭﺩﻥﻫﺎ ﺗﺎ ﺍﻇﻬﺎﺭ ﮐﺮﺩﻥ‪ ،‬ﺑﻴﺎﻥ‬ ‫ﺩﺍﺷﺘﻦ‪ ،‬ﻣﮑﺎﻟﻤﻪ‪ ....‬ﻣﯽﺷﻮﺩ‪) .‬ﻫﻤﺎﻥ‪(٤١ :‬‬

‫ﺩﻟﭙﺬﻳﺮ ﺍﺯ ﻓﺮﻫﻨﮓ‬ ‫ﻏﺮﺏ ﺍﺭﺍﺋﻪ ﺩﻫﺪ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٣٠‬‬

‫ﻭﻳﮋﮔﯽﻫﺎﯼ ﻓﺮﻫﻨﮓ‬ ‫ﻓﺮﻫﻨــﮓ ﺟﺰﺀ ﻋﺎﻡ ﺯﻧﺪﮔﯽ ﺑﺸــﺮ ﺍﺳــﺖ ﺯﻳــﺮﺍ ﺩﺭ ﺗﻤﺎﻡ‬ ‫ﺟﻠﻮﻩﻫــﺎﯼ ﻋﻨﺎﺻــﺮ ﻭ ﺍﺟــﺰﺍﯼ ﺁﻥ ﺩﺭ ﺗﻤــﺎﻡ ﺯﻣﻴﻨﻪﻫﺎﯼ‬ ‫ﺯﻧﺪﮔﯽ ﺍﻧﺴــﺎﻥ ﺍﺯ ﺳــﺎﺧﺘﻦ ﺍﺑﺰﺍﺭ‪ ،‬ﭘﻮﺷﺎﮎ‪ ،‬ﻏﺬﺍ‪ ،‬ﻣﺒﺎﺩﻻﺕ‪،‬‬ ‫ﻏﺮﺍﻳﺰ‪ ،‬ﻗﻮﺍﻧﻴﻦ‪ ،‬ﺁﺩﺍﺏ ﻭﺭﺳــﻮﻡ‪ ،‬ﺣﮑﻮﻣﺖ‪ ،‬ﺳﻴﺎﺳﺖ‪ ،‬ﻓﻠﺴﻔﻪ‪،‬‬ ‫ﺗﺮﺍﻧﻪﻫﺎ‪ ،‬ﺁﻭﺍﺯ‪ ،‬ﺍﻓﺴــﺎﻧﻪﻫﺎ ﻭﺟــﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺍﻣﺎ ﺍﻳﻦ ﭘﻴﻮﻧﺪﻫﺎ ﺩﺭ‬ ‫ﺗﻤﺎﻡ ﺍﺟﺘﻤﺎﻋﺎﺕ ﺑﺸــﺮﯼ ﻣﺸﺎﺑﻪ ﻧﻴﺴﺘﻨﺪ‪ .‬ﺑﻠﮑﻪ ﻣﺘﻨﺎﺳﺐ ﺑﺎ‬ ‫ﻣﺨﺘﺼﺎﺕ ﺁﻥ ﺟﺎﻣﻌﻪ‪ ،‬ﻭﻳﮋﮔﯽﻫﺎﯼ ﺧﺎﺹ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﺩ‪ .‬ﮐﻪ‬ ‫ﻣﺤﺼﻮﻝ ﺗﺎﺭﻳﺦ ﺁﻥ ﺟﺎﻣﻌﻪ ﻭ ﻣﺘﺎﺛﺮ ﺍﺯ ﺷــﺮﺍﻳﻂ ﺍﻗﺘﺼﺎﺩﯼ ﻭ‬ ‫ﺍﺟﺘﻤﺎﻋﯽ ﺣﺎﮐﻢ ﺑﺮ ﺁﻥ ﺟﺎﻣﻌﻪ ﺍﺳﺖ‪ .‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺜﺎﻝ ﺍﻧﺴﺎﻥ‬ ‫ﺩﺭ ﺗﻤﺎﻣﯽ ﺟﻮﺍﻣﻊ ﺍﺯ ﻟﺒﺎﺱ ﺑﺮﺍﯼ ﭘﻮﺷــﺎﻧﺪﻥ ﺧﻮﺩ ﺍﺳﺘﻔﺎﺩﻩ‬ ‫ﻣﯽﮐﻨﻨﺪ‪ ،‬ﻭﻟﯽ ﻧﻮﻉ ﭘﻮﺷﺎﮎ ﺩﺭ ﺍﺟﺘﻤﺎﻋﺎﺕ ﻣﺨﺘﻠﻒ ﻣﺸﺎﺑﻪ‬

‫ﻧﻴﺴﺖ‪) .‬ﻭﺛﻮﻗﯽ‪ ،‬ﻧﻴﮏ ﺧﻠﻖ‪(١٢٤-١٢٢ :١٣٧٠،‬ﺑﺎ ﻫﻤﻴﻦ‬ ‫ﻣﻔﻬﻮﻡﺑﻨﺪﯼ ﻟﻮﯼ ﺍﺷﺘﺮﻭﺱ ﺑﺎ ﺗﻮﺳﻞ ﺑﻪ ﺍﻳﻦ ﻣﺜﺎﻝ ﺭﺍﻳﺞ ﺩﺭ‬ ‫ﻓﺮﻫﻨﮓ ﻏﺮﺏ ﻣﯽﮔﻮﻳﺪ‪» :‬ﮔﺮﭼﻪ ﺍﻧﺴﺎﻥﻫﺎ ﺗﺎﺑﻊ ﻗﻮﺍﻧﻴﻦ ﻋﺎﻡ‬ ‫ﻫﺴــﺘﻨﺪ‪ ،‬ﺍﻣﺎ ﻫﺮ ﻳﮏ ﺩﺭ ﺍﻳﻨﺠﺎ ﻳﻌﻨﯽ ﺟﺎﻣﻌﻪ ﺑﻪ ﺗﻔﺴــﻴﺮﯼ‬ ‫ﺧﺎﺹ ﺩﺳﺖ ﻣﯽﺯﻧﻨﺪ ﮐﻪ ﻭﺟﻪ ﻣﺸﺨﺼﻪ ﺁﻥ ﺟﺎﻣﻌﻪ ﻧﺴﺒﺖ‬ ‫ﺑــﻪ ﺁﻥ ﻗﻮﺍﻋﺪ ﻣﺸــﺘﺮﮎ ﻭ ﻋﻤﻮﻣﯽ ﻣﯽﺑﺎﺷــﺪ‪) «.‬ﭘﻬﻠﻮﺍﻥ‪،‬‬ ‫‪ (٩٧ :١٣٧٨‬ﭘﺲ ﻓﺮﻫﻨﮓ ﻫﻢ ﻋﺎﻡ ﺍﺳﺖ ﻭ ﻫﻢ ﺧﺎﺹ‪.‬‬ ‫ﻓﺮﻫﻨــﮓ ﺗﻤﺎﻣﯽ ﺟﻨﺒﻪﻫﺎﯼ ﺯﻧﺪﮔﯽ ﺭﺍ ﺩﺭ ﺑﺮ ﻣﯽﮔﻴﺮﺩ ﻭ‬ ‫ﺍﻧﺴــﺎﻥ ﺍﺯ ﺑﺪﻭ ﺗﻮﻟﺪ ﺍﺯ ﻃﺮﻳﻖ ﺧﺎﻧﻮﺍﺩﻩ ﻭﺟﺎﻣﻌﻪ ﭘﺪﻳﺪﻩﻫﺎﯼ‬ ‫ﺍﺟﺘﻤﺎﻋﯽ ‪ -‬ﻓﺮﻫﻨﮕﯽ‪ ،‬ﻫﻨﺠﺎﺭﯼ‪ ،‬ﺍﺭﺯﺵﻫﺎ‪ . . .،‬ﺭﺍ ﻣﯽﺁﻣﻮﺯﺩ‪.‬‬ ‫ﻭ ﺑﺪﻳــﻦ ﺗﺮﺗﻴﺐ ﻓﺮﻫﻴﺨﺘﻪ ﻣﯽﺷــﻮﺩ ﻭ ﺑــﺎ ﺟﺎﻣﻌﻪ ﻫﻢ ﻧﻮﺍ‬ ‫ﻣﯽﺷــﻮﺩ‪ ،‬ﭼﻮﻥ ﺍﻳﻦ ﺁﻣﻮﺯﺵ ﺑﻪ ﺗﺪﺭﻳﺞ ﺻﻮﺭﺕ ﻣﯽﮔﻴﺮﺩ‪.‬‬ ‫ﮔﺮﭼــﻪ ﺍﺯ ﺟﻨﺒﻪﻫﺎﻳﯽ ﺑﻪ ﻓﺮﺩ ﻓﺸــﺎﺭ ﻣــﯽﺁﻭﺭﺩ ﻭ ﺍﺟﺒﺎﺭﯼ‬ ‫ﺍﺳــﺖ‪ ،‬ﻭﻟﯽ ﺑﺮﺍﯼ ﺍﻭ ﻏﻴﺮ ﻗﺎﺑﻞ ﺗﺤﻤﻞ ﻧﻴﺴﺖ‪ .‬ﻓﺮﺩ ﺑﻪ ﻃﻮﺭ‬ ‫ﺩﺍﻭﻃﻠﺒﺎﻧﻪ ﺑــﻪ ﺁﻥ ﺗﻦ ﻣﯽﺩﻫﺪ ﻭ ﺁﻥ ﺭﺍ ﻣﯽﭘﺬﻳﺮﺩ‪) .‬ﻫﻤﺎﻥ‪:‬‬ ‫‪(١٢٥‬ﭘﺲ ﻓﺮﻫﻨﮓ ﻫﻢ ﺍﺟﺒﺎﺭﯼ ﺍﺳﺖ ﻭ ﻫﻢ ﺍﺧﺘﻴﺎﺭﯼ‪.‬‬

‫ﺍﻫﻤﻴﺖ ﻓﺮﻫﻨﮓ ﺩﺭ ﻣﻨﺎﺳﺒﺎﺕ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ‬ ‫ﺩﺭ ﻃﻮﻝ ﺟﻨﮓ ﺳــﺮﺩ ﺗﻔﺎﻭﺕﻫﺎﯼ ﻓﺮﻫﻨﮕﯽ ﺩﺭ ﻣﻘﺎﻳﺴﻪ‬ ‫ﺑــﺎ ﻣﺒﺎﺭﺯﻩ ﮊﺋﻮﭘﻠﻴﺘﻴﮏ ﺟﻬﺎﻧﯽ ﺑﻴﻦ ﺩﻭ ﺍﺑﺮﻗﺪﺭﺕ ﺩﺭ ﺟﺎﻳﮕﺎﻩ‬ ‫ﺩﻭﻡ ﻗــﺮﺍﺭ ﺩﺍﺷــﺖ‪ .‬ﺑﺎ ﭘﺎﻳﺎﻥ ﺟﻨﮓ ﺳــﺮﺩ ﺗﻐﻴﻴﺮ ﺑﻨﻴﺎﺩﻳﻨﯽ‬ ‫ﺩﺭ ﺁﺭﺍﻳﺶ ﻧﻴﺮﻭﻫﺎﻳﯽ ﺣﺎﺻﻞ ﺷــﺪ‪ ،‬ﮐﻪ ﺭﻗﻢ ﺯﻧﻨﺪﻩ ﺳﻴﺎﺳﺖ‬ ‫ﺟﻬﺎﻧﯽ ﺑﻮﺩﻧﺪ‪ .‬ﭘﻴﺮﻭﺯﯼ ﻏــﺮﺏ ﺑﺎ ﻣﺪﺩ ﺍﻧﻘﻼﺏ ﺍﻃﻼﻋﺎﺗﯽ ﻭ‬ ‫ﺗﺪﺍﻭﻡ ﺍﺧﺘﺮﺍﻋﺎﺕ ﺑﺸــﺮ ﺩﺭ ﺣﻮﺯﻩ ﺍﺭﺗﺒﺎﻃﺎﺕ‪ ،‬ﻓﺮﻫﻨﮓ ﺭﺍ ﺩﺭ‬ ‫ﺻﺪﺭ ﻣﻮﺿﻮﻋﺎﺕ ﻣﻮﺭﺩﻋﻼﻗﻪ ﻣﺤﻘﻘــﺎﻥ ﻭ ﺗﺤﻠﻴﻠﮕﺮﺍﻥ ﻗﺮﺍﺭ‬ ‫ﺩﺍﺩ‪ .‬ﺗﺤﻠﻴــﻞ ﻓﺮﻫﻨﮕﯽ ﺑــﺮﺍﯼ ﺑﺮﺧﯽ ﻧﻮﺷــﺘﻪﻫﺎﯼ ﺩﻭﺭﺍﻥ‬ ‫ﺳــﺎﺯ ﭘﺲ ﺍﺯ ﺟﻨﮓ ﺳــﺮﺩ ﺑﻮﻳﮋﻩ »ﭘﺎﻳﺎﻥ ﺗﺎﺭﻳﺦ« ﻓﻮﮐﻮﻳﺎﻣﺎ‪،‬‬ ‫»ﺑﺮﺧﻮﺭﺩ ﺗﻤﺪﻥﻫــﺎﯼ« ﻫﺎﻧﺘﻴﻨﮕﺘﻮﻥ‪» ،‬ﺟﻬــﺎﺩ ﺩﺭ ﻣﻘﺎﺑﻞ‬ ‫ﻣﮏ ﺩﻭﻧﺎﻟﺪ« ﺑﻨﺠﺎﻣﻴﻦ ﺑﺎﺭﺑﺮ ﺍﻫﻤﻴﺖ ﻭﻳﮋﻩ ﺩﺍﺷﺖ‪ .‬ﭼﺮﺍ ﮐﻪ‬ ‫ﺑﺎ ﮐﻢ ﺍﻫﻤﻴﺖ ﺷــﺪﻥ ﺟﻐﺮﺍﻓﻴﺎﯼ ﺳﻴﺎﺳــﯽ ﺩﺭ ﺗﻤﺎﻳﺰ ﻣﻴﺎﻥ‬ ‫ﺟﻮﺍﻣــﻊ‪ ،‬ﻓﺮﻫﻨﮓ ﺗﻨﻬﺎ ﺭﺍﻩ ﺷــﻨﺎﺧﺖ ﻭ ﺗﻤﺎﻳﺰ ﮔﺬﺍﺭﯼ ﻋﺼﺮ‬ ‫ﺟﺪﻳﺪ ﺷﻨﺎﺧﺘﻪ ﻣﯽﺷﻮﺩ‪.‬‬ ‫ﺍﻳــﺎﻻﺕ ﻣﺘﺤﺪﻩ ﺑﻪ ﻋﻨﻮﺍﻥ ﺗﻨﻬﺎ ﺍﺑــﺮ ﻗﺪﺭﺕ ﻋﺼﺮ ﻣﺪﺭﻥ‬ ‫ﺍﺯ ﺍﻫﻤﻴﺖ ﻧﻔﻮﺫ ﻓﺮﻫﻨــﮓ ﺑﺮﺍﯼ ﺗﺪﺍﻭﻡ ﻫﮋﻣﻮﻧﯽ ﺧﻮﻳﺶ ﺑﻪ‬ ‫ﻃﻮﺭ ﻗﻄﻊ ﺁﮔﺎﻩ ﺑﻮﺩﻩ ﺍﺳــﺖ ﻭ ﺩﺭ ﺍﻳﻦ ﺭﺍﺳــﺘﺎ ﺗﻼﺵ ﻧﻤﻮﺩ‬ ‫ﺑﺎ ﺳﻮﺍﺭﺷﺪﻥ ﺑﺮ ﺍﻣﻮﺍﺝ ﺭﺳــﺎﻧﻪ ﺗﻌﺮﻳﻔﯽ ﺩﻟﭙﺬﻳﺮ ﺍﺯ ﻓﺮﻫﻨﮓ‬ ‫ﻏﺮﺏ ﺍﺭﺍﺋﻪ ﺩﻫﺪ ﺗﺎ ﺷﻴﻔﺘﮕﯽ ﺳﺎﻳﺮ ﻣﻠﻞ ﺭﺍ ﺑﺎ ﺍﺿﺎﻓﻪ ﮐﺮﺩﻥ ﺑﻪ‬ ‫ﻧﻬﺎﺩﻫﺎﯼ ﮐﻪ ﺧﻮﺩ ﺗﺎﺳﻴﺲ ﮐﺮﺩﻩ ﺑﻮﺩ ﺑﺮﺍﯼ ﺗﺪﺍﻭﻡ ﻫﮋﻣﻮﻧﯽ‬

‫ﺧﻮﻳﺶ ﺑﻬﺮﻩ ﺑﺮﺩ‪) .‬ﺟﺎﻥ ﺑﻠﻴﺲ‪ ،‬ﺍﺳــﺘﻴﻮ ﺍﺳــﻤﻴﺖ‪:١٣٨٣،‬‬ ‫‪(١٠٢٠‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺭﺍﺳﺘﺎ‪ ،‬ﺁﻣﺎﺭﻫﺎﯼ ﻳﻮﻧﺴﮑﻮ ﺣﮑﺎﻳﺖ ﺍﺯ ﺁﻥ ﺩﺍﺭﺩ ﮐﻪ‬ ‫ﺗﺠﺎﺭﺕ ﮐﺎﻻﻫﺎﯼ ﻓﺮﻫﻨﮕــﯽ )ﺗﺠﻬﻴﺰﺍﺕ ﻭ ﺧﺪﻣﺎﺕ ﻣﺮﺑﻮﻁ‬ ‫ﺑﻪ ﮐﺘﺎﺏ ﻭ ﻧﺸــﺮﻳﺎﺕ‪ ،‬ﻣﻮﺳﻴﻘﯽ‪ ،‬ﺳــﻴﻨﻤﺎ‪ ،‬ﻋﮑﺎﺳﯽ‪ ،‬ﺭﺍﺩﻳﻮ‬ ‫ﻭ ﺗﻠﻮﺯﻳﻮﻥ( ﺑﻴﻦ ﺳــﺎﻝﻫﺎﯼ ‪١٩٨٠‬ﺗﺎ‪ ،١٩٩١‬ﺗﺎ ﺳــﻪ ﺑﺮﺍﺑﺮ‬ ‫ﺍﻓﺰﺍﻳﺶ ﻳﺎﻓﺘﻪ ﺍﺳــﺖ ﻭ ﺑﻪ ‪ ٥ .١٩٦‬ﻣﻴﻠﻴﺎﺭﺩ ﺩﻻﺭ ﺭﺳــﻴﺪﻩ‬ ‫ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺭﻗﻢ ﻧﺠﻮﻣﯽ ﺷــﺎﻳﺪ ﮔﻮﺷﻪﺍﯼ ﺍﺯ ﺍﻫﻤﻴﺖ ﭼﺸﻢ‬ ‫ﮔﻴﺮ ﻓﺮﻫﻨﮓ ﺩﺭ ﺩﻧﻴﺎﯼ ﻣﻌﺎﺻﺮ ﺑﺎﺷــﺪ‪) .‬ﮔﺰﺍﺭﺵ ﮐﻤﺴﻴﻮﻥ‬ ‫ﻳﻮﻧﺴﮑﻮ ‪(١١٥ :٢٠٠٠‬‬ ‫ﺷــﺎﻳﺪ ﮔﻮﻳﺎﺗﺮﻳﻦ ﺗﻌﺒﻴﺮ‪ ،‬ﺑﻴﺎﻧﺎﺕ ﺭﻫﺒــﺮ ﺍﻧﻘﻼﺏ ﺩﺭ ﺍﻳﻦ‬ ‫ﺧﺼﻮﺹ ﺑﺎﺷــﺪ ﻛــﻪ ﻣﯽﻓﺮﻣﺎﻳﻨــﺪ‪» :‬ﺩﺭ ﺍﺻــﻞ ﻣﯽﺗﻮﺍﻥ‬ ‫ﺍﻗﺘﺪﺍﺭ ﺣﻘﻴﻘــﯽ ﺑﺮﺍﻱ ﮐﺸﻮﺭ ﺭﺍ‪ ،‬ﺍﻗﺘﺪﺍﺭ ﻓﺮﻫﻨﮕﯽ ﺩﺍﻧﺴﺘﻪ ﻭ‬ ‫ﺍﻧﺰﻭﺍﻱ ﺣﻘﻴﻘــﯽ ﺭﺍ‪ ،‬ﺍﻧﺰﻭﺍﻱ ﻓﺮﻫﻨﮕﯽ ﻣﻄﺮﺡ ﮐﺮﺩ ﻭ ﺍﮔﺮ ﮐﺎﺭ‬ ‫ﻓﺮﻫﻨﮕﯽ ﺑــﻪ ﺩﺭﺳﺘﯽ ﺍﻧﺠﺎﻡ ﺷﻮﺩ‪ ،‬ﻫﻴــﭻ ﻋﺎﻣﻠﯽ ﻧﻤﯽﺗﻮﺍﻧﺪ‬ ‫ﮐﺸﻮﺭ ﺭﺍ ﻣﻨﺰﻭﻱ ﮐﻨﺪ‪ «.‬ﺍﻳﺸﺎﻥ ﺩﺭ ﺍﺩﺍﻣﻪ ﻣﯽﻓﺮﻣﺎﻳﻨﺪ‪»:‬ﺍﮔﺮ‬ ‫ﮐﺎﺭ ﻓﺮﻫﻨﮕﯽ ﺑﻪ ﺩﺭﺳﺘﯽ ﺍﻧﺠﺎﻡ ﺷﻮﺩ ﺑﺮ ﺫﻫﻦ‪ ،‬ﻓﮑﺮ ﻭ ﻋﺎﻃﻔﻪ‬ ‫ﺍﻓﺮﺍﺩ‪ ،‬ﺗﺄﺛﻴــﺮﮔﺬﺍﺭ ﺧﻮﺍﻫــﺪ ﺑــﻮﺩ ﻭ ﻗﻄﻌﺎً ﺑﺮﺧﯽ ﺧﻼﻫﺎﻱ‬ ‫ﺍﺣﺘﻤﺎﻟﯽ‪ ،‬ﺩﺭﻋﺮﺻﻪ ﺩﻳﭙﻠﻤــﺎﺳﯽ ﻭ ﻳــﺎ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺗﺠﺎﺭﻱ ﻭ‬ ‫ﺍﻗﺘﺼﺎﺩﻱ‪ ،‬ﭘﺮ ﺧﻮﺍﻫﺪ ﺷﺪ‪) «.‬ﺑﻨﺪﺭ ﺁﺑﺎﺩﯼ‪(٢٠-٣٠ :١٣٨٥،‬‬

‫ﻣﻬﻨﺪﺳﯽ ﻓﺮﻫﻨﮕﯽ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ‬

‫ﺩﺭ ﻣﻬﻨﺪﺳﯽ ﻓﺮﻫﻨﮕﯽ‪،‬‬

‫ﻓﺮﻫﻨﮓ ﺁﺭﻣﺎﻧﯽ ﻭ‬

‫ﻣﻄﻠﻮﺏ ﮐﻪ ﻣﻨﻄﺒﻖ ﺑﺮ‬

‫ﺍﺭﺯﺵ ﻫﺎﻱ ﻣﻌﻨﻮﻱ ﻭ‬

‫ﺁﻣـﻮﺯﻩﻫﺎﻱ ﺍﻋﺘﻘﺎﺩﻱ‬

‫ﻫﺮ ﺟﺎﻣﻌﻪ ﺗﻌﻴﻴﻦ‬ ‫ﻣﯽﺷﻮﺩ ﻭ ﺗﻼﺵ‬ ‫ﻣﻲﺷﻮﺩ ﺟﺎﻣﻌﻪ‬

‫ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﺑﺪﺍﻥ ﺳﻤﺖ‬

‫ﮔﺮﺍﻳﺶ ﻳﺎﺑﺪ‪.‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٣١‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﮐﺸﻮﺭﻫﺎﯼ ﻏﺮﺑﯽ ﮐﻪ ﺍﺯ ﻗﺮﻥ ‪ ١٥‬ﻣﻴﻼﺩﯼ ﺗﻬﺎﺟﻢ ﻧﻈﺎﻣﯽ‬ ‫ﺧــﻮﺩ ﺭﺍ ﺑﺮﺍﯼ ﮐﺴــﺐ ﺛﺮﻭﺕ ﻭ ﻣﻨﺎﺑﻊ ﻣﻤﺎﻟﮏ ﺷــﺮﻕ ﺁﻏﺎﺯ‬ ‫ﻧﻤﻮﺩﻧــﺪ ﺗﺎ ﺩﻫﻪﻫﺎﯼ ﭘﺎﻳﺎﻧﯽ ﻗﺮﻥ ‪ ٢٠‬ﺑﺎ ﺍﺳــﺘﻔﺎﺩﻩ ﺍﺯ ﺭﻭﺵ‬ ‫ﻧﻈﺎﻣﯽ ﻭ ﺩﺍﺩﻭﺳﺘﺪﻫﺎﯼ ﻧﺎﻋﺎﺩﻻﻧﻪ ﺍﻗﺘﺼﺎﺩﯼ ﺑﻪ ﺗﺎﺭﺍﺝ ﻣﻨﺎﺑﻊ‬ ‫ﺷﺮﻕ ﭘﺮﺩﺍﺧﺘﻨﺪ‪ ،‬ﺍﻣﺎ ﻓﺸﺎﺭﻫﺎﯼ ﻋﻈﻴﻢ ﻣﻠﺖﻫﺎ ﺑﺮﺍﯼ ﮐﺴﺐ‬ ‫ﺍﺳــﺘﻘﻼﻝ ﻃﯽ ﺩﻫﻪﻫﺎﯼ ‪ ٣٠-٧٠‬ﻗﺮﻥ ‪ ٢٠‬ﺳــﺒﺐ ﺧﺮﻭﺝ‬ ‫ﺳﻠﻄﻪ ﮔﺮﺍﻥ ﺍﺯ ﻣﻤﺎﻟﮏ ﺷﺮﻕ ﺷﺪ‪ .‬ﻳﺎﻓﺘﻦ ﺭﻭﺷﯽ ﺟﺎﻳﮕﺰﻳﻦ‬ ‫ﺑﺮﺍﯼ ﺍﺳــﺘﻤﺮﺍﺭ ﺭﻭﻧﺪ ﮔﺬﺷــﺘﻪ ﺩﻏﺪﻏﻪﺍﯼ ﺑﻮﺩ ﮐﻪ ﻣﺪﺍﻡ ﺩﺭ‬ ‫ﺍﻧﺪﻳﺸﻪ ﺳــﻠﻄﻪ ﮔﺮﺍﻥ ﭘﺮﻭﺭﺍﻧﺪﻩ ﻣﯽﺷﺪ ﻭ ﺩﺭ ﻫﻤﻴﻦ ﺭﺍﺳﺘﺎ‬ ‫ﺑــﻮﺩ ﮐﻪ ﻓــﺎﺯ ﺗﻬﺎﺟﻢ ﺗﻐﻴﻴﺮ ﮐﺮﺩ ﻭ ﺭﻧــﮓ ﻭ ﺑﻮﯼ ﻓﺮﻫﻨﮕﯽ‬ ‫ﮔﺮﻓــﺖ‪) .‬ﺑﺼﻴﺮ ﻧﻴﺎ‪ (٨٠ :١٣٨٥،‬ﺷــﺎﻳﺪ ﺑﺘﻮﺍﻥ ﺍﺻﻠﯽﺗﺮﻳﻦ‬ ‫ﻋﻠﺖ ﺍﻳﻦ ﺗﻐﻴﻴﺮ ﻓﺎﺯ ﺭﺍ ﺩﺭ ﮐﻢﺗﺮ ﺷﺪﻥ ﻫﺰﻳﻨﻪﻫﺎ ﻭ ﺩﺭ ﻣﻘﺎﺑﻞ‬ ‫ﺗﺎﺛﻴﺮ ﮔﺬﺍﺭﯼ ﺑﻴﺸــﺘﺮ ﻭ ﻣﻮﺛﺮﺗﺮ ﺁﻥ ﺩﺍﻧﺴــﺖ‪ ،‬ﺍﻳﻦ ﮐﺸﻮﺭﻫﺎ‬ ‫ﺩﺭ ﺗﻬﺎﺟــﻢ ﻧﻈﺎﻣﯽ ﺑﺎ ﺗﺤﻤﻞ ﻫﺰﻳﻨﻪﻫﺎﯼ ﮔﺰﺍﻑ ﻭ ﺳﺮﺳــﺎﻡ‬ ‫ﺁﻭﺭ ﺑــﻪ ﻧﺘﻴﺠﻪ ﺍﻳﯽ ﺧﻴﻠــﯽ ﺩﺭ ﺧﻮﺭ ﺗﻮﺟﻪ ﻧﻤﯽﺭﺳــﻴﺪﻧﺪ‬ ‫ﻭ ﺧﻮﺍﺳــﺘﻪ ﻫﺎﻳﺸــﺎﻥ ﺭﺍ ﺑﺮﺁﻭﺭﺩﻩ ﻧﻤﯽﮐﺮﺩ ﭘــﺲ ﺁﮔﺎﻫﺎﻧﻪ‬

‫ﺍﺳــﺘﻔﺎﺩﻩ ﺍﺯ ﻓﺮﻫﻨﮓ ﺑﺮﺍﻱ ﺩﺳﺖ ﻳﺎﺑﻲ ﺑﻪ ﺍﻫﺪﺍﻑ ﺳﻴﺎﺳﻲ‬ ‫ﻭ ﺍﻗﺘﺼﺎﺩﻱ ﺩﺭ ﻣﻨﺎﺳــﺒﺎﺕ ﺑﻴﻦﺍﻟﻤﻠﻠــﻲ ﺭﻭﺍﺝ ﻳﺎﻓﺖ‪ .‬ﺍﻣﺮﻱ‬ ‫ﻛــﻪ ﭘﻴﺶ ﺩﺭﺁﻣﺪﻱ ﺑﺮ ﻣﻬﻨﺪﺳــﻲ ﻓﺮﻫﻨﮕﻲ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﺑﻪ‬ ‫ﺷﻤﺎﺭ ﻣﻲﺁﻳﺪ‪.‬‬ ‫ﺍﻣﺎ ﭘﻴﺸــﺮﻓﺖ ﺍﺑﺰﺍﺭﻫﺎﯼ ﺍﺭﺗﺒﺎﻃــﯽ ﻭ ﺍﻃﻼﻋﺎﺗﯽ ﺩﺭ ﭼﻨﺪ‬ ‫ﺩﻫﻪ ﮔﺬﺷــﺘﻪ ﺗﻮﺍﻥ ﺑﻴﺸــﺘﺮﯼ ﺭﺍ ﺑﺮﺍﯼ ﮐﺸــﻮﺭﻫﺎﯼ ﻏﺮﺑﯽ‬ ‫ﺟﻬﺖ ﺩﺳــﺘﻴﺎﺑﯽ ﺑﻪ ﺍﻫﺪﺍﻑ ﻭ ﻣﻘﺎﺻﺪﺷﺎﻥ ﻓﺮﺍﻫﻢ ﺳﺎﺧﺖ‬ ‫ﻭ ﺁﻧﻬــﺎ ﻧﻬﺎﻳﺖ ﺗﻼﺵ ﺧﻮﻳــﺶ ﺭﺍ ﺟﻬﺖ ﺑﻬــﺮﻩ ﺑﺮﺩﺍﺭﯼ ﻭ‬ ‫ﺩﺳــﺘﻴﺎﺑﯽ ﺑﻪ ﺍﻫﺪﺍﻑ ﺧﻮﻳﺶ ﺑﻪ ﮐﺎﺭ ﺑﺴﺘﻨﺪ ﻭ ﺩﺭ ﻭﺍﮐﻨﺶ‬ ‫ﺑــﻪ ﻫﻤﻴﻦ ﺗﻼﺵﻫﺎ ﺑــﻮﺩ ﮐﻪ ﺻﻴﺎﻧــﺖ ﺍﺯ ﻓﺮﻫﻨﮓ ﻣﻠﯽ ﺑﻪ‬ ‫ﺷــﮑﻞﻫﺎﯼ ﮔﻮﻧﺎﮔﻮﻥ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﻣﻤﺎﻟﮏ ﺷﺮﻗﯽ ﻭ ﺗﻤﺎﻣﯽ‬ ‫ﮐﺸﻮﺭﻫﺎﯼ ﻣﻮﺭﺩ ﺗﻬﺎﺟﻢ ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪) .‬ﻫﻤﺎﻥ‪ :‬ﺹ ‪(٣‬‬ ‫ﺩﺭ ﻣﻬﻨﺪﺳــﯽ ﻓﺮﻫﻨﮕﯽ‪ ،‬ﻓﺮﻫﻨﮓ ﺁﺭﻣﺎﻧﯽ ﻭ ﻣﻄﻠﻮﺏ ﮐﻪ‬ ‫ﻣﻨﻄﺒﻖ ﺑﺮ ﺍﺭﺯﺵ ﻫﺎﻱ ﻣﻌﻨﻮﻱ ﻭ ﺁﻣـﻮﺯﻩﻫﺎﻱ ﺍﻋﺘﻘﺎﺩﻱ‬ ‫ﻫﺮ ﺟﺎﻣﻌﻪ ﺗﻌﻴﻴــﻦ ﻣﯽﺷــﻮﺩ ﻭ ﺗــﻼﺵ ﻣﻲﺷــﻮﺩ ﺟﺎﻣﻌﻪ‬ ‫ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﺑﺪﺍﻥ ﺳﻤﺖ ﮔﺮﺍﻳﺶ ﻳﺎﺑﺪ‪.‬‬ ‫ﺩﺭ ﻧﮕﺎﻩ ﺍﻧﺪﯾﺸﻤﻨﺪﺍﻥ‪ ،‬ﺟﻬــﺖ ﻣﻬﻨﺪﺳﯽ ﻓﺮﻫﻨﮕﯽ ﺑﺎﯾﺪ‬ ‫ﻓﺮﻫﻨﮓ ﺑــﻪ ﻣﺜﺎﺑــﻪ ﯾـﮏ ﮐـﻞ ﺩﺭ ﻧﻈـﺮ ﮔﺮﻓﺘـﻪ ﺷﻮﺩ؛‬ ‫ﻣﺘﺸﮑﻞ ﺍﺯ ﺍﺟﺰﺍﯾﯽ ﮐﻪ ﺑﺮﺍﻱ ﺭﺳﯿﺪﻥ ﺑﻪ ﻫـﺪﻑ ﻭﺍﺣـﺪ ﻭ‬ ‫ﺗﺤﻘـﻖ ﻓﺮﻫﻨـﮓ ﺁﺭﻣﺎﻧﯽ ﺩﺭ ﺗﻼﺵ ﻫﺴﺘﻨﺪ‪ .‬ﯾﻌﻨﯽ ﺍﻣﮑﺎﻥ‬ ‫ﻧﺪﺍﺭﺩ ﮐـﻪ ﺑـﺎ ﭘـﺮﺩﺍﺧﺘﻦ ﺑـﻪ ﺑﻌﻀﯽ ﺍﺯ ﺍﺑﻌﺎﺩ ﯾﺎ ﺍﺟﺰﺍﻱ‬ ‫ﻓﺮﻫﻨﮓ ﺑﺘﻮﺍﻥ ﺑﻪ ﻫﺪﻑ ﻣﻄﻠﻮﺏ ﺩﺳﺖ ﻳﺎﻓﺖ‪ .‬ﺍﺯ ﺍﻳﻦﺭﻭ‪ ،‬ﺩﺭ‬ ‫ﻃﺮﺍﺣﯽ ﻧﻘﺸﻪ ﻣﻬﻨﺪﺳﯽ ﻓﺮﻫﻨﮕﯽ ﻣﺎ ﻧﻤﯽﺗﻮﺍﻧﻴﻢ ﻣﺴﺘﻘﻴﻢ‬ ‫ﻭ ﺑﺪﻭﻥ ﻭﺍﺳﻄﻪ ﺑﻪ ﺍﻫﺪﺍﻑ ﻣﻮﺭﺩ ﻧﻈـﺮ ﺑﺮﺳــﻴﻢ‪ .‬ﺑﻨـﺎﺑﺮﺍﯾﻦ‬ ‫ﭼﻨـﺪ ﻣﺮﺣﻠـﻪ ﻫـﺪﻑ ﺗﻌﻴﻴــﻦ ﻣﯽﮔﺮﺩﺩ ﺗﺎ ﭘﺲ ﺍﺯ ﻃﯽ ﻫﺮ‬ ‫ﻣﺮﺣﻠﻪ ﺑﻪ ﻣﻘﺼﻮﺩ ﻧﺰﺩﻳﮏﺗﺮ ﺷﻮﻳﻢ‪ .‬ﺩﺭ ﻫﺮﻣﺮﺣﻠﻪ ﻭﺿﻌﯿﺖ‬ ‫ﺍﻗﺘﺼﺎﺩﻱ‪ ،‬ﺳﯿﺎﺳﯽ‪ ،‬ﺗﻌﻠﻴــﻢ ﻭ ﺗﺮﺑﻴــﺖ‪ ،‬ﻫﻨﺮ‪ ،‬ﺍﻋﺘﻘﺎﺩﻱ‬ ‫ﻭ‪ . . .‬ﺑﺎﻳــﺪ ﺑـﻪ ﺳﻤﺖ ﺁﺭﻣﺎﻥ ﺗﻌﻴﻴــﻦ ﺷﺪﻩ ﻭ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ‬ ‫ﺍﺳـﺘﺮﺍﺗﮋﻱ ﻓﺮﻫﻨﮕـﯽ ﻧﺰﺩﯾـﮏﺗـﺮ ﺷــﻮﺩ ﺗﺎ ﺑﻪ ﺳﺮﻣﻨﺰﻝ‬ ‫ﻣﻘﺼﻮﺩ ﺭﻫﻨﻤﻮﻥ ﮔﺮﺩﺩ‪) .‬ﻫﻤﺎﻥ‪(٤٥-٣٥ :‬‬ ‫ﺍﺯﺩﻳــﺪﮔﺎﻩ ﻋﻠﻤﯽ ﻭ ﺑﺎ ﻧﮕﺎﻫــﯽ ﺍﺟﺘﻤﺎﻋﯽ ﻣﯽﺗﻮﺍﻥ ﮔﻔﺖ‬ ‫ﭼﺎﻟﺶﻫﺎ ﻭ ﺁﺳــﻴﺐﻫﺎﯼ ﻓﺮﻫﻨﮕﯽ ﺑﻪ ﻋﻨــﻮﺍﻥ ﭘﺪﻳﺪﻩﻫﺎﯼ‬ ‫ﻣﺨﺘــﺺ ﺟﻮﺍﻣﻊ ﺍﻧﺴــﺎﻧﯽ ﺣﺎﺻــﻞ ﻭ ﺑﺮﺁﻳﻨــﺪ ﺗﺤﻮﻻﺕ ﻭ‬ ‫ﺗﻐﻴﻴﺮﺍﺕ ﻣﺴــﺘﻤﺮ ﻓﻀﺎﯼ ﺍﺟﺘﻤﺎﻋــﯽ ﻭ ﺭﻭﺍﺑﻂ ﻭ ﺗﻌﺎﻣﻼﺕ‬ ‫ﺍﻧﺴﺎﻧﯽ ﺩﺭ ﺑﺴﺘﺮ ﺯﻣﺎﻥ ﺍﺳﺖ‪.‬‬ ‫ﺑﻪ ﻋﺒــﺎﺭﺕ ﺩﻳﮕﺮ ﻭﺟــﻮﺩ ﭼﺎﻟﺶ ﻭ ﻇﻬﻮﺭ ﺁﺳــﻴﺐﻫﺎﯼ‬ ‫ﺍﺟﺘﻤﺎﻋــﯽ ﺍﺯ ﻳﮏ ﺟﻬﺖ ﺣﮑﺎﻳــﺖ ﺍﺯ ﭘﻮﻳﺎﻳﯽ ﻭ ﺣﺮﮐﺖ ﺩﺭ‬ ‫ﮔﺬﺭ ﺯﻣﺎﻥ ﺩﺍﺭﺩ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎ ﮐﻪ ﻫﺮ ﺗﻮﺳــﻌﻪﺍﯼ ﻫﻤﻮﺍﺭﻩ ﺩﺭ‬

‫ﻣﺴــﻴﺮ ﺗﺤﻘﻖ ﺧﻮﺩ ﺑﺎ ﻣﺠﻤﻮﻋﻪ ﺍﻳﯽ ﺍﺯ ﻓﺮﺍﺯ ﻭ ﻧﺸــﻴﺐﻫﺎﯼ‬ ‫ﺍﺟﺘﻨﺎﺏ ﻧﺎﭘﺬﻳﺮ ﻭ ﻧﻮﻇﻬﻮﺭﯼ ﻣﻮﺍﺟﻪ ﻣﯽﮔﺮﺩﺩ ﮐﻪ ﺗﻨﻬﺎ ﺑﺎ ﮔﺬﺭ‬ ‫ﺍﺯ ﺁﻧﻬﺎ ﺩﺭ ﺳــﺎﻳﻪ ﺍﺗﺨﺎﺫ ﺭﻭﺷﯽ ﺩﺭﺳﺖ ﻭ ﻣﻨﻄﻘﯽ ﻣﯽﺗﻮﺍﻥ‬ ‫ﺑﻪ ﺗﻮﺳــﻌﻪ ﺍﻳﯽ ﭘﺎﻳﺪﺍﺭ ﻭ ﻫﻤﻪ ﺟﺎﻧﺒﻪ ﺍﻣﻴﺪﻭﺍﺭ ﺑﻮﺩ ﻭ ﺍﻣﺮﻭﺯﻩ‬ ‫ﺩﺭ ﺳﻄﺢ ﺟﻮﺍﻣﻊ ﮔﻮﻧﺎﮔﻮﻥ‪ ،‬ﺑﺮﺍﯼ ﺣﻞ ﻣﻌﻀﻼﺕ ﺍﺟﺘﻤﺎﻋﯽ‬ ‫ﻭ ﺳﻴﺎﺳــﯽ ﺑﻪ ﻣﻬﻨﺪﺳﯽ ﻓﺮﻫﻨﮕﯽ ﺭﻭﯼ ﻣﯽﺁﻭﺭﻧﺪ ﮐﻪ ﺍﻟﺒﺘﻪ‬ ‫ﻫﻤﻴﻦ ﺍﻣﺮ ﺩﺭ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺩﻳﭙﻠﻤﺎﺗﻴﮏ ﻭﺟﻬﻪﺍﯼ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ‬ ‫ﻣﯽﻳﺎﺑﺪ‪ .‬ﺑﻪ ﺑﻴﺎﻥ ﺩﻳﮕﺮ‪ ،‬ﻫﻢ ﺍﮐﻨﻮﻥ ﻣﻬﻨﺪﺳﯽ ﻓﺮﻫﻨﮕﯽ ﺍﺑﺰﺍﺭ‬ ‫ﺳﻴﺎﺳﺘﻤﺪﺍﺭﺍﻥ ﺩﺭ ﺍﺩﺍﺭﻩ ﺳﻴﺎﺳﯽ ﺟﺎﻣﻌﻪ ﺧﻮﻳﺶ ﻭ ﻧﻴﺰ ﺭﻣﺰ‬ ‫ﻭﺭﻭﺩ ﺑﻪ ﻋﺮﺻﻪ ﺟﻬﺎﻧﯽ ﺍﺳــﺖ‪) .‬ﭘﻴﺮﻭﺯﻣﻨﺪ‪ ،‬ﻏﻼﻣﯽ‪١٣٨٥ ،‬‬ ‫‪(١٨-٢٣:‬‬

‫ﺟﻬﺎﻧﯽ ﺷﺪﻥ ﻓﺮﻫﻨﮓ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٣٢‬‬

‫ﻫﺮ ﭼﻨﺪ ﺗﺼﻮﺭ ﻓﺮﻫﻨﮓ ﻭﺍﺣﺪ ﺟﻬﺎﻧﮕﻴﺮ ﭘﻴﺸﻴﻨﻪ ﻃﻮﻻﻧﯽ‬ ‫ﺩﺍﺷﺘﻪ ﮐﻪ ﮔﺬﺷــﺘﻪ ﺍﺯ ﺍﺩﻳﺎﻥ ﺁﺳﻤﺎﻧﯽ ﻫﻤﭽﻮﻥ ﻣﺴﻴﺤﻴﺖ‬ ‫ﻭ ﺍﺳــﻼﻡ‪ ،‬ﺩﺭ ﺍﻣﭙﺮﺍﻃﻮﺭﯼﻫﺎﯼ ﺑﺎﺳﺘﺎﻧﯽ ﻫﻤﺎﻧﻨﺪ ﭼﻴﻦ ﻭ ﺭﻡ‬ ‫ﭼﻨﻴﻦ ﺁﺭﻣﺎﻧﯽ ﻭﺟﻮﺩﺩﺍﺷــﺘﻪ ﺍﺳﺖ‪ .‬ﻭﻟﯽ ﺑﺤﺚﻫﺎﯼ ﮐﻨﻮﻧﯽ‬ ‫ﺩﺭﺑﺎﺭﻩ ﻓﺮﻫﻨــﮓ ﺟﻬﺎﻧﯽ ﺍﺯ ﮔﻔﺘﻤﺎﻥﻫﺎﻳﯽ ﺭﻭﺷــﻨﻔﮑﺮﯼ ﻭ‬ ‫ﺍﻧﺘﻘﺎﺩﯼ ﺩﻫﻪ‪ ٩٠‬ﻧﺸــﺎﺕ ﻣﯽﮔﻴﺮﺩ‪) .‬ﮔﻞ ﻣﺤﻤﺪﯼ‪١٣٨١،‬‬ ‫‪(٩٩:‬‬ ‫ﺑﺴــﻴﺎﺭﻱ ﺟﻬﺎﻧﯽ ﺷــﺪﻥ ﺭﺍ ﻓﺮﺍﻳﻨﺪ ﻓﺸــﺮﺩﮔﯽ ﺯﻣﺎﻥ ﻭ‬ ‫ﻓﻀﺎ ﻭ ﮐﻮﭼﮏ ﺷــﺪﻥ ﭘﺪﻳﺪﺍﺭ ﺷﻨﺎﺳــﯽ ﺟﻬــﺎﻥ ﻭ ﺁﮔﺎﻫﯽ‬ ‫ﺍﺯ ﺣــﺪﻭﺙ ﺍﻳــﻦ ﺍﻣﺮ ﺗﻌﺮﻳﻒ ﺷــﺪ‪ .‬ﺑــﺎ ﺍﻳﻦ ﺗﻌﺮﻳــﻒ ﻣﺎ ﺑﻪ‬ ‫ﺳــﻤﺘﯽ ﻣﯽﺭﻭﻳــﻢ ﮐﻪ ﺟﻬﺎﻧﯽ ﺷــﺪﻥ ﺭﺍ ﻣﻌــﺎﺩﻝ ﮐﺎﻫﺶ‬ ‫ﭼﺸــﻢ ﮔﻴﺮ ﻫﺰﻳﻨﻪﻫﺎ ﻭ ﻣﺤﺪﻭﺩﻳﺖﻫﺎﻳﯽ ﺩﺍﻧﺴــﺖ ﮐﻪ ﻓﻀﺎ‬ ‫ﻭ ﺯﻣــﺎﻥ ﺑﺮ ﺯﻧﺪﮔﯽ ﻣــﺎ ﺗﺤﻤﻴﻞ ﻣﯽﮐﻨﺪ‪ .‬ﻫــﺮ ﭼﻘﺪﺭ ﺍﻳﻦ‬ ‫ﻫﺰﻳﻨﻪﻫﺎ ﮐﻢ ﺷــﻮﺩ ﺑﻪ ﮔﺴﺘﺮﺩﻩ ﺷــﺪﻥ ﺯﻧﺪﮔﯽ ﺍﺟﺘﻤﺎﻋﯽ‬ ‫ﻭ ﺍﻓﺰﺍﻳــﺶ ﺣﺠﻢ ﻭ ﺗﺮﺍﮐﻢ ﺭﻭﺍﺑــﻂ ﻭ ﮐﻨﺶﻫﺎﯼ ﺍﺟﺘﻤﺎﻋﯽ‬ ‫ﺍﻓﺰﻭﺩﻩ ﻣﯽﺷــﻮﺩ ﺗــﺎ ﺟﺎﻳﯽ ﮐــﻪ ﺩﺭ ﻣﺮﺍﺣﻞ ﭘﻴﺸــﺮﻓﺘﻪ ﻭ‬ ‫ﻣﺘﮑﺎﻣﻞ ﺟﻬﺎﻧﯽ ﺷــﺪﻥ ﺑﻪ ﻭﺍﺳــﻄﻪ ﺑﺎﺯﺳﺎﺯﯼ ﮐﺎﻣﻞ ﺭﻭﺍﺑﻂ‬ ‫ﻭ ﮐﻨﺶﻫــﺎﯼ ﺍﺟﺘﻤﺎﻋــﯽ ﺩﺭ ﮔﺴــﺘﺮﺩﻩ ﺟﻬﺎﻧــﯽ ﻭ ﭘﻴﻮﻧﺪ‬ ‫ﻓــﺮﺩ ﻭ ﺟﺎﻣﻌــﻪ ﺩﺭ ﭼﻨﻴﻦ ﮔﺴــﺘﺮﻩﺍﯼ ﺑﺎﺯﺗــﺎﺏ ﻣﻲﻳﺎﺑﺪ‪.‬‬ ‫ﺍﺯ ﺁﻧﺠﺎﻳﯽ ﮐﻪ ﺍﺯ ﺟﻤﻠﻪ ﻋﻮﺍﻣﻞ ﻣﺮﺯ ﺁﻓﺮﻳﻦ ﻭ ﻣﺤﺪﻭﺩﻳﺖ‬ ‫ﺳﺎﺯ ﻓﺮﻫﻨﮓ ﺟﻮﺍﻣﻊ ﻣﺨﺘﻠﻒ ﻣﯽﺑﺎﺷﺪ‪،‬ﻫﺮ ﻋﺎﻣﻠﯽ ﮐﻪ ﻣﺮﮒ‬ ‫ﺗﺼﻠﺐ ﻓﺮﻫﻨﮓ ﺭﺍ ﺑﻪ ﺍﺭﻣﻐﺎﻥ ﺑﻴﺎﻭﺭﺩ‪ ،‬ﻋﺎﻣﻠﯽ ﺟﻬﺎﻧﯽ ﺳــﺎﺯ‬ ‫ﻭ ﻣﺮﺯﺯﺩﺍ ﻣﯽﺑﺎﺷــﺪ‪ .‬ﭼﻨﻴﻦ ﮐﺎﺭﮐﺮﺩﯼ ﺑﺎ ﺷﮑﻞ ﮔﻴﺮﯼ ﻓﻦ‬ ‫ﺁﻭﺭﯼﻫﺎﯼ ﺟﺪﻳﺪ ﺍﺭﺗﺒﺎﻃﯽ ﺗﺎ ﺣﺪﻭﺩﯼ ﻗﺎﺑﻞ ﺗﺼﻮﺭ ﺍﺳﺖ‪.‬‬ ‫ﺑﺎ ﻋﻨﺎﻳﺖ ﺑﻪ ﺍﻳﻦ ﻣﻘﺪﻣﻪ ﮐﻮﺗﺎﻩ‪ ،‬ﺟﻬﺎﻧﯽ ﺷــﺪﻥ ﻓﺮﻫﻨﮓ‬

‫ﺭﺍ ﻣﯽﺗﻮﺍﻥ ﺩﺭ ﺑﺮﺩﺍﺭﻧﺪﻩ ﻓﺮﺍﻳﻨﺪﻫﺎﯼ ﺩﺍﻧﺴــﺖ ﮐﻪ ﻫﺮ ﮔﻮﻧﻪ‬ ‫ﻣﺤﺪﻭﺩﻳﺖ ﻭ ﺑﺴــﺘﺎﺭ ﻓﺮﻫﻨﮕﯽ ﺯﻧﺪﮔﯽ ﺍﺟﺘﻤﺎﻋﯽ ﺭﺍ ﺗﻌﺪﻳﻞ‬ ‫ﻣﯽﮐﻨــﺪ ﻭ ﻳﺎ ﺍﺯ ﺑﻴﻦ ﻣﯽﺑﺮﺩ‪ .‬ﺑﻪ ﺑﻴﺎﻥ ﺩﻳﮕﺮ ﺟﻬﺎﻧﯽ ﺷــﺪﻥ‬ ‫ﻋﺒﺎﺭﺕ ﺍﺳﺖ ﺍﺯ ﺷــﮑﻞ ﮔﻴﺮﯼ ﻭ ﮔﺴﺘﺮﺵ ﻓﺮﻫﻨﮓ ﺧﺎﺹ‬ ‫ﺩﺭ ﻋﺮﺻﻪﻫــﺎﯼ ﺟﻬﺎﻧــﯽ‪ .‬ﺍﻳﻦ ﻓﺮﺍﻳﻨﺪ ﺑﺎ ﺍﻳﺠــﺎﺩ ﻫﻤﮕﻮﻧﯽ‪،‬‬ ‫ﺧﺎﺹﻫــﺎﯼ ﻓﺮﻫﻨﮕــﯽ ﺭﺍ ﺑــﻪ ﭼﺎﻟــﺶ ﻣﯽﮐﺸــﺪ‪) .‬ﮔﻞ‬ ‫ﻣﺤﻤﺪﯼ‪(٩٨: ١٣٨١،‬‬ ‫ﺑــﻪ ﺩﻟﻴﻞ ﺍﻧﺘﺰﺍﻋﯽ ﺑﻮﺩﻥ ﺑﺤﺚ‪ ،‬ﺗﻼﺵ ﮐﺮﺩﻳﻢ ﺑﺎ ﺍﺷــﺎﺭﻩ‬ ‫ﺑﻪ ﺷﺎﺧﺺﻫﺎﯼ ﺳــﻪ ﮔﺎﻧﻪ ﺫﻳﻞ ﺟﻬﺖ ﻣﻠﻤﻮﺱ ﺑﻮﺩﻥ ﺍﻳﻦ‬ ‫ﭘﺪﻳﺪﻩ ﺗﻼﺵ ﮐﻨﻴﻢ‪:‬‬ ‫ﺷــﺎﺧﺺ ﺍﻭﻝ ﮔﺴــﺘﺮﺵ ﻓﻦ ﺁﻭﺭﯼﻫــﺎﯼ ﺍﺭﺗﺒﺎﻃﯽ ﮐﻪ‬ ‫ﺣﺘﯽ ﺍﻗﺸــﺎﺭ ﮐﻢ ﺩﺭﺁﻣﺪ ﺟﺎﻣﻌﻪ ﺭﺍ ﻧﻴﺰ ﺷﺎﻣﻞ ﻣﯽﺷﻮﺩ‪ .‬ﺩﺭ‬ ‫ﺣﺎﻟﯽ ﮐﻪ ﺩﺭ ﺍﻋﺼﺎﺭ ﮔﺬﺷﺘﻪ ﺑﻬﺮﻣﻨﺪﯼ ﺍﺯ ﺍﺑﺪﺍﻋﺎﺕ ﻧﻮﻳﻦ ﺑﻪ‬ ‫ﺧﺼﻮﺹ ﺩﺭ ﺣﻮﺯﻩ ﺭﺳــﺎﻧﻪ ﻭ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻣﺤﺪﻭﺩ ﻭ ﻣﺤﺼﻮﺭ‬ ‫ﺑﻪ ﻗﺸﺮ ﻣﺤﺪﻭﺩﯼ ﺍﺯ ﺟﻮﺍﻣﻊ ﺍﻧﺴﺎﻧﯽ ﻣﯽﺷﺪ‪.‬‬ ‫ﺷــﺎﺧﺺ ﺩﻭﻡ ﻣﺎﻫﻴﺖ ﻓﻦ ﺁﻭﺭﯼﻫﺎﯼ ﺍﺭﺗﺒﺎﻃﯽ‪ :‬ﺗﻤﺎﻣﯽ‬ ‫ﻓﻦ ﺁﻭﺭﯼﻫــﺎﯼ ﺍﺭﺗﺒﺎﻃــﯽ )ﺩﺭ ﻣﻴﺎﻥ ﺳــﺎﻳﺮ ﻭﻳﮋﮔﯽﻫﺎ(ﺍﺯ‬ ‫ﻭﻳﮋﮔﯽ ﭘﻴﺎﻡ ﺭﺳﺎﻧﯽ ﺑﺮﺧﻮﺭﺩﺍﺭﻧﺪ‪ .‬ﺭﺳﺎﻧﻪﻫﺎ ﺑﻨﺎ ﺑﻪ ﻧﻈﺮ ﻣﮏ‬ ‫ﻟﻮﻫﺎﻥ ﻳﺎ ﺧﻮﺩ ﭘﻴﺎﻡ ﺍﺳــﺖ ﻳﺎ ﺑﺮﺍﯼ ﭘﻴﺎﻡ ﺭﺳــﺎﻧﯽ ﺑﻪ ﻭﺟﻮﺩ‬ ‫ﺁﻣﺪﻩ ﺍﺳﺖ‪ .‬ﭘﻴﺎﻡ ﻧﻴﺰ ﻳﺎ ﺧﻮﺩ ﻓﺮﻫﻨﮓ ﺍﺳﺖ ﻳﺎ ﺑﺮﺍﯼ ﺍﻧﺘﻘﺎﻝ‬ ‫ﻓﺮﻫﻨﮓ ﺍﻧﺘﺸﺎﺭ ﻳﺎﻓﺘﻪ ﺍﺳــﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺷﺎﺧﺺ ﻗﺮﺍﺭ ﺩﺍﺩﻥ‬ ‫ﻓﻦﺁﻭﺭﯼﻫﺎﯼ ﻧﻮﻳﻦ ﺍﺭﺗﺒﺎﻃﯽ ﻣﯽﺗﻮﺍﻧﺪ ﭼﺸﻢ ﺍﻧﺪﺍﺯ ﺩﺭﺳﺖ‬ ‫ﻭﻣﻌﻘﻮﻟــﯽ ﺍﺯ ﻳــﮏ ﻓﺮﺍﻳﻨﺪ ﻣﺘﻨﺎﻗﺾ ﻣﺎﻧﻨﺪ ﺟﻬﺎﻧﯽ ﺷــﺪﻥ‬ ‫ﻓﺮﻫﻨﮓ ﺍﻳﺠﺎﺩ ﮐﻨﺪ‪.‬‬ ‫ﺷﺎﺧﺺ ﺳﻮﻡ ﭘﻴﺎﻣﺪﻫﺎﯼ ﺟﻬﺎﻧﯽ ﺷﺪﻥ ﻓﺮﻫﻨﮓ‪ :‬ﺟﻬﺎﻧﯽ‬ ‫ﺷــﺪﻥ ﻓﺮﻫﻨﮓ ﭘﻴﺎﻣﺪﻫﺎﯼ ﺑﺴﻴﺎﺭ ﺯﻳﺎﺩﯼ ﺩﺍﺭﺩ ﮐﻪ ﻳﮑﯽ ﺍﺯ‬ ‫ﻣﻬﻢﺗﺮﻳﻦ ﺁﻧﻬﺎ ﺍﻓﺰﺍﻳﺶ ﺁﮔﺎﻫﯽ ﺍﻧﺴــﺎﻥ ﺍﺳــﺖ‪ .‬ﺑﺎ ﺍﺑﺪﺍﻉ ﻓﻦ‬ ‫ﺁﻭﺭﯼﻫﺎﯼ ﻧﻮﻳﻦ ﺳﻴﺎﻟﻴﺖ ﺗﻔﮑﺮ ﺁﺩﻣﯽ ﺑﻪ ﺍﻧﺪﺍﺯﻩﺍﯼ ﺍﻓﺰﺍﻳﺶ‬ ‫ﻳﺎﻓﺖ ﮐﻪ ﻓﻮﺍﺻﻞ ﻣﮑﺎﻧﯽ ﻭ ﺯﻣﺎﻧﯽ ﺩﺭ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﻣﻮﺍﺭﺩ ﻗﻴﻮﺩ‬ ‫ﻣﺤﺪﻭﺩ ﮐﻨﻨﺪﻩ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﭘﺎﯼ ﺍﻧﺪﻳﺸﻪ ﺍﻧﺴﺎﻥ ﻣﻌﺎﺻﺮ ﺑﺎﺯ ﮐﺮﺩﻧﺪ‪.‬‬

‫ﻣﻬﻨﺪﺳـﯽ ﻓﺮﻫﻨﮕﯽ ﺩﺭ ﻋﺮﺻـﻪ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﺩﺭ‬ ‫ﻣﻮﺍﺟﻬﻪ ﺑﺎ ﭘﺪﻳﺪﻩ ﺟﻬﺎﻧﯽ ﺷﺪﻥ ﻓﺮﻫﻨﮓ‬ ‫ﺑﺸــﺮ ﻣﻮﺟﻮﺩﻱ ﺁﮔﺎﻩ ﻭ ﭘﻮﻳﺎﺳــﺖ ﻭ ﺑﺮﺧﻼﻑ ﻣﻮﺟﻮﺩﺍﺕ‬ ‫ﺩﻳﮕــﺮ ﻣﻲﺗﻮﺍﻧﺪ ﺩﺭ ﺳــﺎﻳﻪ ﻋﻠﻢ ﻭ ﺗﺠﺮﺑــﻪ‪ ،‬ﻣﺤﻴﻂ ﺯﻧﺪﮔﻲ‬ ‫ﺧﻮﻳــﺶ ﺭﺍ ﻫﺪﻓﻤﻨﺪﺍﻧﻪ ﺑﺮﺍﻱ ﺭﺳــﻴﺪﻥ ﺑــﻪ ﻧﻘﻄﻪ ﺍﻳﺪﻩ ﺁﻝ‬ ‫ﻭ ﻣﻄﻠﻮﺏ ﺗﻐﻴﻴﺮﺩﻫﺪ‪ .‬ﺍﻳــﻦ ﻭﻳﮋﮔﻲ ﻫﻤﻮﺍﺭﻩ ﺑﺎﻋﺚ ﻇﻬﻮﺭ ﻭ‬ ‫ﻧﻤﻮﺩ ﺗﺤﻮﻻﺕ ﮔﻮﻧﺎﮔﻮﻥ ﻭ ﻧﻮﭘﺪﻳﺪ ﺩﺭ ﺟﻬﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺑﻪ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٣٣‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺗﺤﻮﻻﺗﻲ ﻛﻪ ﺑﺸــﺮ ﺩﺭ ﻃﻮﻝ ﺣﻴﺎﺕ ﺗﺎﺭﻳﺨﻲ‬ ‫ﺧﻮﺩﺵ ﺭﻗﻢ ﺯﺩﻩ‪ ،‬ﻫﻴﭻ ﮔﺎﻩ ﻳﻜﺴــﺎﻥ ﻭ ﻣﺸﺎﺑﻪ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻫﻤﻴﻦ ﻧﺎﻫﻤﺴﺎﻧﻲ ﻭ ﻋﺪﻡ ﺗﺸﺎﺑﻪ ﺣﻜﺎﻳﺖ ﺍﺯ ﺁﻥ ﺩﺍﺭﺩ ﻛﻪ ﺭﻭﺡ‬ ‫ﺗﺤﻮﻝ ﺧﻮﺍﻫﻲ ﻭ ﺍﻳﺠﺎﺩ ﺗﻐﻴﻴﺮ ﺑﺮﺍﻱ ﻧﻴﻞ ﺑﻪ ﻫﺪﻑ ﻫﺮﮔﺰ ﺑﻪ‬ ‫ﻳﻚ ﺷــﻜﻞ ﺛﺎﺑﺖ ﻭ ﺗﻜــﺮﺍﺭﻱ ﻋﻤﻞ ﻧﻤﻲﻛﻨــﺪ‪ .‬ﺑﺎ ﻭﺭﻭﺩ ﺑﻪ‬ ‫ﺩﻧﻴﺎﯼ ﻣﺪﺭﻥ ﻭ ﺑﻪ ﻣﻮﺍﺯﺍﺕ ﺍﻓﺰﺍﻳﺶ ﺗﺠﺮﺑﻪ ﻭ ﺩﺍﻧﺶ‪ ،‬ﺍﻧﺴﺎﻥ‬ ‫ﺩﻳﮕﺮ ﺩﺭﻣﻮﺍﺟﻬﻪ ﺑﺎ ﺗﻐﻴﻴﺮﺍﺕ ﻭ ﺗﺤﻮﻻﺕ ﻃﺒﻴﻌﻲ ﻣﻘﻬﻮﺭ ﺁﻧﻬﺎ‬ ‫ﻧﺒﻮﺩ ﺑﻠﻜﻪ ﺑﺘﺪﺭﻳﺞ ﺗﻮﺍﻧﺴــﺖ ﺍﻳﻦ ﻭﺿﻴﻌﺖ ﺭﺍ ﺗﻐﻴﻴﺮ ﺩﻫﺪ ﻭ‬ ‫ﺧــﻮﺩ ﺭﺍ ﺍﺯ ﺣﺎﻟﺖ ﻣﻘﻬﻮﺭ ﻭ ﻣﻐﻠﻮﺏ ﺧﺎﺭﺝ ﺳــﺎﺯﺩ‪ .‬ﺗﺠﺮﺑﻪ ﻭ‬ ‫ﺩﺍﻧﺶ ﺭﻭﺯ ﺍﻓﺰﻭﻥ ﺩﺭ ﺍﻳﻦ ﺭﺍﻩ ﺑﻪ ﺑﺸــﺮ ﻛﻤﻚ ﻓﺮﺍﻭﺍﻧﯽ ﻛﺮﺩﻩ‬ ‫ﺍﺳﺖ‪) .‬ﻧﮕﺎﻫﺪﺍﺭﯼ‪(٤ :١٣٨٦ ،‬‬ ‫ﭘــﺲ ﺑﻪ ﮔﻮﺍﻩ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﮐﻪ ﺍﻧﺴــﺎﻥ ﺑﻪ ﺫﺍﺕ ﺧﻮﺍﻫﺎﻥ‬ ‫ﺗﺤﻮﻝ ﺍﺳــﺖ ﻭ ﺍﺯ ﺁﻧﺠﺎﻳــﻲ ﻛﻪ ﻣﺤﻴﻂ ﭘﻴﺮﺍﻣــﻮﻥ ﺁﻥ ﻧﻴﺰ‬ ‫ﺩﺭ ﻣﺴــﻴﺮ ﺗﺤﻮﻟﯽ ﮔﺴــﺘﺮﺩﻩ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ ،‬ﮐــﻪ ﺑﻪ ﺍﺻﻄﻼﺡ‬ ‫ﺟﻬﺎﻧﯽ ﺷﺪﻥ ﺍﺳﺖ‪ ،‬ﺿﺮﻭﺭﺕ ﻣﻬﻨﺪﺳﻲ ﻓﺮﻫﻨﮓ ﺩﺭ ﻋﺮﺻﻪ‬ ‫ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﺍﺟﺘﻨﺎﺏ ﻧﺎﭘﺬﻳﺮ ﺍﺳﺖ‪ .‬ﺍﺯ ﻃﺮﻓﻲ ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ ﭘﺪﻳﺪﻩ‬ ‫ﺟﻬﺎﻧﯽ ﺷــﺪﻥ ﻭ ﺑﻪ ﻃﺒﻊ ﺁﻥ ﺟﻬﺎﻧﯽ ﺷﺪﻥ ﻓﺮﻫﻨﮓ ﺩﺍﺭﺍﯼ‬ ‫ﭘﻴﺎﻣﺪﻫﺎﯼ ﻣﺜﺒﺖ ﻭ ﻣﻨﻔﯽ ﻣﯽﺑﺎﺷﺪ‪ ،‬ﻣﻨﺎﻓﻊ ﻣﻠﻲ ﺟﻤﻬﻮﺭﻱ‬ ‫ﺍﺳﻼﻣﻲ ﺍﻳﺮﺍﻥ ﺍﻗﺘﻀﺎ ﻣﻲﻛﻨﺪ ﻛﻪ ﺑﺮﺍﻱ ﺍﻳﻦ ﭘﺪﻳﺪﻩ‪ ،‬ﺗﻤﻬﻴﺪﻱ‬ ‫ﺩﺭ ﺧﻮﺭ ﺑﻴﺎﻧﺪﻳﺸــﺪ‪ .‬ﺍﺯ ﺍﻳــﻦ ﺭﻭ ﺑﺮﺍﻱ ﺗﺼﻤﻴﻢﮔﻴﺮﻱ ﺩﺭ ﻫﺮ‬ ‫ﻋﺮﺻﻪﺍﻱ ﺑﺎﻳﺪ ﺑﻪ ﺩﻗﺖ ﭘﻴﺎﻣﺪﻫﺎﻱ ﺁﻥ ﭘﺪﻳﺪﻩ ﺭﻭﺷﻦ ﺷﻮﺩ‪.‬‬ ‫ﺗﺄﺛﻴــــﺮ ﺟﻬﺎﻧﻰ ﺷــــﺪﻥ ﻫﻨﮕﺎﻣــــﻰ ﻛﻪ ﺑﻪﻓﺮﻫﻨﮓ‬ ‫ﺳﺮﺍﻳﺖ ﻛﻨﺪ‪ ،‬ﺑﻪ ﻫﻤﺎﻥ ﺍﻧﺪﺍﺯﻩ ﻛﻪ ﻳﻚ ﭘﺪﻳﺪﻩ ﺗﻘﻮﻳــــﺖ‬ ‫ﻛﻨﻨﺪﻩ ﺧﻮﺍﻫﺪ ﺑﻮﺩ‪ ،‬ﺑﻪ ﻫﻤﺎﻥﻣﻴﺰﺍﻥ ﻧﻴﺰ ﭘﺪﻳﺪﻩﺍﻯ ﻣﺤﺪﻭﺩ‬ ‫ﻛﻨﻨﺪﻩ ﺍﺳــﺖ‪ .‬ﺍﮔﺮ ﺑﻌﻀﻰ ﻧﻤﺎﺩﻫﺎﻯ ﻓﺮﻫﻨﮕﻰ ﺍﺯ ﺷﻨﺎﺳﺎﻳﻰ‬ ‫ﺟﻬﺎﻧﻰ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺷــــﻮﻧﺪ‪ ،‬ﺑﺮﺧﻰ ﻋﻨﺎﺻﺮﺩﻳﮕﺮ ﺁﻥ ﺑﻪ‬ ‫ﻓﺮﺍﻣﻮﺷــﻰ ﺳﭙﺮﺩﻩ ﻭ ﻳﺎ ﺗﻀﻌﻴﻒ ﻣﻰﺷﻮﻧﺪ‪) .‬ﮐﺎﺭﺩﺍﻥ‪:١٣٨٦،‬‬ ‫‪ (٦٨‬ﻓﺮﺻﺖ ﻳﺎ ﺗﻬﺪﻳﺪ ﺑﻮﺩﻥ ﺟﻬﺎﻧﻲ ﺷــــﺪﻥ ﺑــﻪ ﻣﻴﺰﺍﻥ‬ ‫ﺗﻮﺍﻧﻤﻨﺪﻱﻫــﺎ ﻭ ﻇﺮﻓﻴﺖﻫﺎﻱ ﻓﺮﻫﻨﮓﻫﺎ‪ ،‬ﻛﺸــــﻮﺭﻫﺎ‬ ‫ﻭ ﮔﺮﻭﻩﻫــﺎﻱ ﻣﺨﺘﻠﻒ ﺩﺭ ﻛﺎﺭﺁﻣﺪ ﺳــــﺎﺧﺘﻦ ﺑﺮﻧﺎﻣﻪﻫﺎ‪،‬‬ ‫ﺳﻴﺎﺳــــﺖﻫﺎ ﻭ ﺭﻓﺘﺎﺭﻫﺎﻳﺸﺎﻥﺑﺴــــﺘﮕﻲ ﺩﺍﺭﺩ‪ .‬ﻣﻬﻨﺪﺳﻲ‬ ‫ﻓﺮﻫﻨﮓ ﻣﻲﺗﻮﺍﻧﺪ ﺑﻪ ﻛﺎﺭ ﺁﻣﺪ ﺳﺎﺧﺘﻦ ﻫﺮ ﭼﻪ ﺑﻴﺸﺘﺮ ﺍﻳﻦ‬ ‫ﻓﺮﺍﻳﻨﺪ ﻛﻤﻚﻛﺮﺩﻩ ﻭ ﺍﺯ ﻓﺮﺻﺖﻫﺎﻱ ﺟﻬﺎﻧﻲ ﺷــــﺪﻥ ﺩﺭ‬ ‫ﺍﻳﻦ ﺭﺍﺳﺘﺎ ﺑﻬﺮﻩ ﮔﻴﺮﺩ ﺗﺎ ﻣﺎﻧﻊ ﻫﺪﺭ ﺭﻓﺘﻦ ﻓﺮﺻﺕ ﻫــﺎﯼ‬ ‫ﺗﺎﺭﻳﺨــﯽ ﻳﻚ ﺟﺎﻣﻌﻪ ﻭ ﺳﺮﻣﺎﻳﻪﻫﺎﻱ ﺍﻧﺴﺎﻧﻲ ﻭ ﻣﺎﺩﻱ ﺁﻥ‬ ‫ﺷﻮﺩ‪) .‬ﺍﻓﺸﺎﺭﯼ ﻧﺎﺩﺭﯼ‪(٧٠ :١٣٨٦،‬‬ ‫ﺗﻘﺎﺑــــﻞ ﻭ ﺭﻭﻳﺎﺭﻭﻳــــﻲ ﻫﻮﻳﺖﻫﺎﻱ ﻣﻠﻲ ﻭ ﺟﻬﺎﻧﻲ ﺩﺭ‬ ‫ﻋﻴﻦ ﺍﻳﻨﻜﻪ ﺑﺮ ﺍﻳﻦ ﺑﺎﻭﺭﻳﻢ ﻛــﻪ ﻓﺮﺍﻳﻨﺪﻱ ﻭﺍﻗﻌﻲ ﻭ ﻏﻴﺮﻗﺎﺑﻞ‬

‫ﺍﺟﺘﻨﺎﺏ ﺍﺳﺖ‪ ،‬ﻫﻤﻩ ﺟﻮﺍﻣﻊ ﺑﺎ ﻓﺮﻫﻨﮓﻫﺎ ﻭ ﺳﻴﺎﺳــﺖ ﻫﺎﯼ‬ ‫ﺧﺎﺹ ﺧﻮﺩ ﻧﺎﭼﺎﺭ ﻫﺴــــﺘﻨﺪ ﺑﻪ ﺳﻤﺖ ﺟﻬﺎﻧﻲ ﺷﺪﻥ‬ ‫ﺩﺭ ﺣﺮﻛﺖ ﺑﺎﺷﻨﺪ ﻭ ﺑﺘﺪﺭﻳــﺞ ﺑﻪ ﺻﻮﺭﺕ ﻳﻚ ﻫﻮﻳﺖ ﻋﺎﻡ‬ ‫ﺗﺠﻠﻲ ﻳﺎﺑﻨﺪ‪ ،‬ﺍﺯ ﺳــــﻮﻱ ﺩﻳﮕﺮ ﻓﺮﺍﻳﻨﺪ ﺟﻬﺎﻧﻲ ﺷــــﺪﻥ‪،‬‬ ‫ﺍﻳﻦ ﻇﺮﻓﻴــﺖ ﺭﺍ ﺩﺍﺭﺩ ﺗﺎ ﺑﻪﺗﻨﺎﺳــﺐ ﺗﻮﺍﻧﺎﻳﻲﻫﺎ ﻭ ﺍﻣﻜﺎﻧﺎﺕ‬ ‫ﻛﺸﻮﺭﻫﺎ‪ ،‬ﮔﺮﻭﻩﻫﺎ ﻭ ﻣﻜﺎﺗﺐ ﻣﺨﺘﻠﻒ ﺩﺭ ﺭﺍﺳﺘﺎﻱ ﻣﻨﺎﻓﻊ ﻭ‬ ‫ﺟﻬﺖ ﮔﻴﺮﻱ ﺧﺎﺹ ﺁﻥﻫﺎ ﻣﻮﺭﺩ ﺑﻬﺮﻩ ﺑﺮﺩﺍﺭﻱ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‬ ‫ﺩﺭ ﺍﻳــﻦ ﻣﻴﺎﻥ ﮐﻪ ﻣﺮﺯﻫﺎﯼ ﻓﺮﻫﻨﮕﯽ ﺑﻴﻦ ﮐﺸــﻮﺭﻫﺎ ﮐﻢ‬ ‫ﺭﻧﮓ ﻭ ﮐﻢ ﺭﻧﮓﺗﺮ ﻣﯽﺷﻮﺩ‪ ،‬ﺑﺎ ﺩﻭ ﺗﻌﺎﺭﺽ ﻣﻮﺍﺟﻪ ﻫﺴﺘﻴﻢ‬ ‫ﮐﻪ ﺍﺯ ﻳﮏ ﺳﻮ ﺷﺒﺎﻫﺖﻫﺎ ﻭ ﺍﺯ ﺳﻮﯼ ﺩﻳﮕﺮ ﺗﻔﺎﻭﺕﻫﺎﻱ ﺑﻴﻦ‬ ‫ﻓﺮﻫﻨﮓﻫــﺎ ﺍﻓﺰﺍﻳﺶ ﻣﯽﻳﺎﺑﺪ ﮐﻪ ﺍﻳــﻦ ﭘﺪﻳﺪﻩ ﺧﻮﺩ ﻣﻤﮑﻦ‬ ‫ﺍﺳــﺖ ﺩﺭ ﺩﺭﻭﻥ ﺟﺎﻣﻌﻪ ﺳﺒﺐ ﺍﻳﺠﺎﺩ ﺗﻨﺶﻫﺎ ﻭ ﻫﻮﻳﺖﻫﺎﯼ‬ ‫ﻣﺘﻔﺎﻭﺕ ﮐﻨﺪ‪ ،‬ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﺯ ﻭﻇﻴﻔﻪﻫﺎﯼ ﻣﻬﻨﺪﺳﯽ ﻓﺮﻫﻨﮕﯽ‬ ‫ﺍﺳــﺖ ﮐﻪ ﺑﻴﻦ ﺍﻳﻦ ﺗﻌﺎﺭﺽ ﮐﻨﺘﺮﻝ ﻭ ﺍﻳﺠﺎﺩ ﺍﺭﺗﺒﺎﻁ ﮐﻨﺪ ﻭ‬ ‫ﺁﻥ ﺭﺍ ﺑﻪ ﻧﺤﻮﯼ ﺳﺎﺯﻧﺪﻩ ﻣﺪﻳﺮﻳﺖ ﮐﻨﺪ‪ .‬ﺍﻣﺮﻭﺯﻩ ﮐﻪ ﻓﺮﻫﻨﮓ‬ ‫ﺩﺭﻭﺍﺯﻩﺍﯼ ﺑــﺮﺍﯼ ﻓﺘﺢ ﺟﻬﺎﻥ ﻭ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﮏ ﻣﻨﺒﻊ ﻗﺪﺭﺕ‬ ‫ﺑﻪ ﺷــﻤﺎﺭ ﻣﯽﺭﻭﺩ‪ ،‬ﺁﻥ ﺑﻪﻋﺮﺻﻪ ﻛﺎﻧﻮﻧــﯽ ﺭﻗﺎﺑﺖ ﻭ ﻣﺒﺎﺭﺯﻩ‬ ‫ﺗﺒﺪﻳﻞ ﺷﺪﻩ ﻭ ﺩﺭ ﺍﺷــــﻜﺎﻝ ﮔﻮﻧﺎﮔﻮﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﻋﺎﻣﻞ‬ ‫ﺍﺻﻠــﯽ ﺟﻬﺎﻧﯽﺷــــﺪﻥ ﻭ ﺍﺭﺯﺵﻫــﺎﻱ ﭘﻴﺸﺮﻓﺘﻪ ﺷﻨﺎﺧﺘﻪ‬ ‫ﻣــﯽﺷﻮﺩ‪ .‬ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﻣﻮﺿﻮﻋﺎﺕ ﻓﺮﻫﻨﮕــﯽ ﺑــﻪ ﺧﺎﻃﺮ‬ ‫ﺗﺄﻛﻴﺪ ﺑﺮﻫﻮﻳﺖ ﻣﻠﯽ ﻭ ﻧﻴــﺰ ﻫﻮﻳﺖ ﻣﺤﻠﯽ‪ ،‬ﺩﺭ ﻋﺼﺮﺟﻬﺎﻧﯽ‬ ‫ﺷﺪﻥ ﺑﺴــــﻴﺎﺭ ﻧﮕﺮﺍﻥﻛﻨﻨﺪﻩ ﻫﺴﺘﻨﺪ ﻭ ﻣﻤﻜﻦ ﺍﺳﺖ ﺩﺭ‬ ‫ﻣﻌﺮﺽ ﭼﺎﻟﺶﻫﺎ ﻭ ﺗﻐﻴﻴﺮﺍﺕ ﺷﮕﺮﻓﯽ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ‪.‬‬ ‫ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﺍﺷﺎﺭﻩ ﺷﺪ‪ ،‬ﺷﺎﻳﺪ ﺑﺘﻮﺍﻥ ﻓﺮﻫﻨﮓ ﺭﺍ ﻧﻘﻄﻪ‬ ‫ﺛﻘﻞ ﻫﻮﻳﺖ ﻣﻠﯽ ﻳﮏ ﮐﺸــﻮﺭ ﺩﺍﻧﺴﺖ ﻭ ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺑﺎ‬ ‫ﺍﺯ ﺑﻴﻦ ﺑﺮﺩﻥ ﺍﻳــﻦ ﻧﻘﻄﻪ ﺛﻘﻞ ﺑﺘﻮﺍﻥ ﻫﻮﻳﺖ ﻣﻠﺘﯽ ﺭﺍ ﺍﺯ ﺁﻥ‬ ‫ﮔﺮﻓﺖ ﻭ ﺭﺍﻩ ﺭﺍ ﺑﺮﺍﯼ ﺍﺳــﺘﻌﻤﺎﺭ ﺑﺎﺯ ﮐﺮﺩ‪ ،‬ﻣﻠﺖﻫﺎﯼ ﺳﻮﺩﺟﻮ‬ ‫ﺑﺮﺍﯼ ﮐﺎﺭ ﺭﻭﯼ ﺍﻳﻦ ﻧﻘﻄﻪ ﺣﺴــﺎﺱ‪ ،‬ﺭﻭﯼ ﺑﻪ ﺟﻨﮓ ﻧﺮﻡ ﻭﻳﺎ‬ ‫ﺟﻨﮓ ﺭﻭﺍﻧﯽ ﺁﻭﺭﺩﻩﺍﻧﺪ‪.‬‬ ‫ﺍﺳﺘﻌﻤﺎﺭ ﻣﺪﺭﻥ ﺩﺭ ﺭﻭﺯﮔﺎﺭ ﺟﺪﻳﺪ ﺑﺮﺍﯼ ﺍﺷﻐﺎﻝ ﻭ ﺗﺼﺎﺣﺐ‬ ‫ﻛﺸــﻮﺭﻫﺎﯼ ﺩﻳﮕﺮ‪ ،‬ﺧﻮﺩ ﺭﺍ ﺣﺘﯽﺍﻟﻤﻘــﺪﻭﺭ ﺩﺭﮔﻴﺮ ﺟﻨﮓ ﻭ‬ ‫ﺧﻮﻥﺭﻳﺰﯼ ﺁﺷــﻜﺎﺭ ﻧﻤﯽﻛﻨﺪ ﻭ ﺑﻪﺟﺎﯼ ﺳــﺘﻴﺰ ﺳﺨﺖ ﺑﻪ‬ ‫ﺳﺘﻴﺰ ﻭ ﺟﻨﮓ ﻧﺮﻡ ﺭﻭﯼ ﻣﯽﺁﻭﺭﺩ ﻭ ﺑﺎ ﺍﺟﺘﻨﺎﺏ ﺍﺯ ﻫﺰﻳﻨﻪﻫﺎﯼ‬ ‫ﻣــﺎﺩﯼ ﻭ ﻣﻌﻨﻮﯼ ﮔﺰﺍﻑ ﻭ ﻟﺸﻜﺮﻛﺸــﯽ ﻓﻴﺰﻳﻜﯽ ﻛﻪ ﻧﻔﺮﺕ‬ ‫ﺩﺭﺍﺯﻣﺪﺕ‪ ،‬ﻣﻮﺿــﻊ ﺗﺪﺍﻓﻌﯽ ﻭ ﻣﻘﺎﺑﻠﻪﯼ ﻃــﺮﻑ ﻣﻐﻠﻮﺏ ﺭﺍ‬ ‫ﻫﻢ ﺩﺭ ﭘﯽ ﺩﺍﺭﺩ‪ ،‬ﻣﯽﻛﻮﺷــﺪ ﺗﺎ ﺍﺯ ﺭﺍﻩ ﻓﺮﻫﻨﮕﯽ ﻭﺍﺭﺩ ﺷﻮﺩ‪.‬‬ ‫ﺩﺭ ﺍﻳــﻦ ﻣﻴــﺪﺍﻥ‪ ،‬ﺳﻴﺎﺳــﺖﻫﺎ‪ ،‬ﺭﺍﻫﺒﺮﺩﻫــﺎﯼ ﻭ ﺍﺑﺰﺍﺭﻫﺎ‬ ‫ﻫﺴــﺘﻨﺪ ﻛﻪ ﺗﻐﻴﻴﺮ ﻣﯽﻛﻨﻨﺪ‪ .‬ﺍﮔــﺮ ﺩﺭ ﺭﻭﻳﺎﺭﻭﻳﯽ ﻧﻈﺎﻣﯽ ﻭ‬

‫ﺍﺭﺯﺵﻫﺎﻱ ﻣﺸﺘﺮﻙ‬

‫ﺍﻧﺴــﺎﻧﻲ ﺍﺳﻼﻣﻲ‪،‬‬ ‫ﺑﺮﮒ ﺑﺮﻧﺪﻩ‬

‫ﺩﻳﭙﻠﻤﺎﺳﻲ ﻓﺮﻫﻨﮕﻲ‬ ‫ﺝ‪ .‬ﺍ‪ .‬ﺍﻳﺮﺍﻥ ﺩﺭ‬

‫ﻣﻬﻨﺪﺳﻲ ﻓﺮﻫﻨﮕﻲ‬ ‫ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﺍﺳﺖ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٣٤‬‬

‫ﺳﺨﺖﺳﺘﻴﺰ‪ ،‬ﺍﺟﺴﺎﻡ ﻭ ﺍﺟﺴﺎﺩ ﻫﺪﻑ ﻫﺴﺘﻨﺪ‪ ،‬ﺩﺭ ﺭﻭﻳﺎﺭﻭﻳﯽ‬ ‫ﻓﺮﻫﻨﮕﯽ ﻭ ﻧﺮﻡﺳــﺘﻴﺰ‪ ،‬ﻓﻜﺮ‪ ،‬ﺫﻫﻦ‪ ،‬ﻗﻠﺐ ﻭ ﺭﻭﺡ ﻫﺪﻑ ﻗﺮﺍﺭ‬ ‫ﻣﯽﮔﻴﺮﺩ‪ .‬ﺍﮔﺮ ﺗﺎ ﺩﻳﺮﻭﺯ ﻛﺸــﻮﺭﻱ ﻣﯽﺧﻮﺍﺳــﺖ ﺑﺎ ﺳــﺘﻴﺰ‬ ‫ﺳــﺨﺖ ﻭ ﺭﻭﺵ ﻧﻈﺎﻣــﯽ ﺧﺎﻙ ﻭ ﻣﻨﺎﺑﻊ ﺍﻧــﺮﮊﯼ ﻭ ﻧﻴﺮﻭﯼ‬ ‫ﺍﻧﺴــﺎﻧﯽ ﻭ ﺗــﻮﺍﻥ ﻭ ﻗﺪﺭﺕ ﺯﻳﺮﺑﻨﺎﻳﯽ ﻛﺸــﻮﺭﯼ ﺭﺍ ﺗﺼﺎﺣﺐ‬ ‫ﻛﻨﺪ‪ ،‬ﺑﺎﻳﺪ ﺑﺴــﻴﺎﺭ ﻫﺰﻳﻨﻪ ﻣﯽﻛﺮﺩ ﻭ ﺑﺎ ﻣﻘﺎﻭﻣﺖﻫﺎﯼ ﻓﺮﺍﻭﺍﻥ‬ ‫ﻭ ﻧﻔﺮﺕ ﺭﻭﺑﺮﻭ ﻣﯽﺷــﺪ‪ ،‬ﻭﻟﯽ ﺍﻣﺮﻭﺯ ﺑﺎ ﺳﺘﻴﺰ ﻧﺮﻡ ﻭ ﺷﻴﻮﻩﯼ‬ ‫ﻓﺮﻫﻨﮕــﯽ ﻫﻤﺎﻥ ﺍﻫــﺪﺍﻑ ﺭﺍ ﺗﺄﻣﻴﻦ ﻣﯽﻛﻨــﺪ ﺑﺪﻭﻥ ﺁﻥﻛﻪ‬ ‫ﺣﺴﺎﺳﻴﺘﯽ ﺍﻳﺠﺎﺩ ﺷﻮﺩ ﻭ ﻣﻘﺎﻭﻣﺖ ﺑﻴﺎﻓﺮﻳﻨﺪ؛ ﺑﻠﻜﻪ ﺑﺮﻋﻜﺲ‪،‬‬ ‫ﻃﺮﻑ ﻣﻘﺎﺑﻞ ﺑﺎ ﻣﻴﻞ ﻭ ﺭﻏﺒﺖ‪ ،‬ﻃﻮﻕ ﺑﻨﺪﮔﯽ ﻭ ﺑﺮﺩﮔﯽ ﺭﺍ ﺑﺮ‬ ‫ﮔﺮﺩﻥ ﻣﯽﺍﻧﺪﺍﺯﺩ ﻭ ﺑﺎ ﭘﺎﯼ ﺧﻮﺩ ﺑﻪﺩﻧﺒﺎﻝ ﺍﻭ ﻣﯽﺭﻭﺩ ﻭ ﺑﺎﻻﺗﺮ‬ ‫ﺍﺯ ﺍﻳﻦ‪ ،‬ﺑﻪﺟﺎﯼ ﺩﺭﻳﺎﻓﺖ ﺍﺟﺮﺕ ﻭ ﻣﺰﺩ ﺑﻪ ﺍﺭﺑﺎﺏ ﺧﻮﺩ ﭘﺎﺩﺍﺵ‬ ‫ﻣﯽﺩﻫﺪ‪) .‬ﺯﺍﺋﺮﯼ‪(١٣٨٨،‬‬ ‫ﺍﻛﻨﻮﻥ ﺍﻳﻦ ﭘﺮﺳــﺶ ﻣﻄﺮﺡ ﻣﻲﺷــﻮﺩ ﻛﻪ ﺑﺎ ﻛﻨﺎﺭ ﺭﻓﺘﻦ‬ ‫ﻣﺮﺯﻫﺎ ﺩﺭ ﻓﺮﺁﻳﻨﺪ ﺟﻬﺎﻧﻲ ﺷﺪﻥ ﭼﮕﻮﻧﻪ ﺑﺎﻳﺪ ﺣﺮﻳﻢ ﺍﺭﺯﺷﻲ‬ ‫ﻭ ﻓﺮﻫﻨﮕﻲ ﺧﻮﺩ ﺭﺍ ﺣﻔﻆ ﻭ ﻣﻬﻨﺪﺳﯽ ﻛﺮﺩ؟‬ ‫ﺯﻣﺎﻧــﻲ ﻣﻲﺗﻮﺍﻧﻴــﻢ ﺑﻪ ﺟــﺎﻱ ﺍﻳﻨﻜــﻪ ﺗﺎﺛﻴﺮﭘﺬﻳﺮ ﻣﻄﻠﻖ‬ ‫ﺑﺎﺷــﻴﻢ ﻭ ﻧﺎﭼﺎﺭ ﺑﻪ ﻫﻀﻢ ﻳﺎ ﻣﻨﺰﻭﻱ ﺷــﺪﻥ‪ ،‬ﺩﺭ ﺍﻳﻦ ﻋﺮﺻﻪ‬ ‫ﺣﻀﻮﺭ ﺑﺎ ﻫﻮﻳﺖ ﻭ ﻋﺰﺗﻤﻨﺪﺍﻧﻪﺍﻱ ﺩﺍﺷــﺘﻪ ﺑﺎﺷﻴﻢ ﻭ ﺑﺘﻮﺍﻧﻴﻢ‬ ‫ﺑﺎ ﺳــﺮﻋﺖ ﻣﻨﺎﺳﺐ ﺍﺟﺘﻤﺎﻋﻲ‪ ،‬ﺍﻗﺘﺼﺎﺩﻱ‪ ،‬ﻓﺮﻫﻨﮕﻲ ﺧﻮﺩ ﺭﺍ‬ ‫ﻣﺪﻳﺮﻳﺖ ﻛﻨﻴﻢ‪ .‬ﺭﺍﻩ ﺗﻮﻓﻴﻖ ﻣﺎ ﺩﺭ ﺟﻬﺎﻧﻲ ﺷﺪﻥ ﺭﺷﺪ ﺍﺳﺖ‪.‬‬ ‫ﻫﻤﻴﻦ ﺍﺻﻞ ﺩﺭ ﻣﻬﻨﺪﺳﻲ ﻓﺮﻫﻨﮕﻲ ﻫﻢ ﺣﺎﻛﻢ ﺍﺳﺖ‪ .‬ﻣﺎ ﺩﺭ‬ ‫ﻣﻬﻨﺪﺳﻲ ﻓﺮﻫﻨﮕﻲ ﺑﺮﺍﻱ ﺍﻳﺠﺎﺩ ﺍﻧﺴﺠﺎﻡ ﻓﺮﻫﻨﮕﻲ ﺩﺭﺟﺎﻣﻌﻪ‬ ‫ﺧﻮﺩﻣﺎﻥ ﻭ ﺍﻧﺘﻘﺎﻝ ﺍﺭﺯﺵﻫﺎﻱ ﻓﺮﻫﻨﮕﻲ ﻣﻄﻠﻮﺏ ﺧﻮﻳﺶ ﺑﻪ‬ ‫ﻧﻈﺎﻡ ﺑﻴﻦﺍﻟﻤﻠﻞ ﻫﻢ ﻧﻤﻲﺗﻮﺍﻧﻴﻢ ﺑﻪ ﺷــﻜﻞ ﺍﻳﺴــﺘﺎ ﻭ ﺳﺎﻛﻦ‬ ‫ﺑﻴﻨﺪﻳﺸﻴﻢ‪) .‬ﻧﻬﺎﻭﻧﺪﻳﺎﻥ‪(١١ :١٣٨٦ ،‬‬ ‫ﻫــــﺮ ﭼــﻪ ﺑﺘﻮﺍﻥ ﻣﻬﻨﺪﺳــﻲ ﻓﺮﻫﻨﮕﯽ ﺭﺍ ﺩﺭ ﻋﺮﺻﻪ‬ ‫ﺟﻬﺎﻧﯽ ﺷــﺪﻥ ﻣﺪﻳﺮﻳــﺖ ﮐﻨﻴــﻢ ﻭ ﺑﻪﺟﺎﻱ ﻣﻘﺎﺑﻠﻪ ﺑﺎ ﺍﻳﻦ‬ ‫ﮔﺴﺘﺮﺵ‪ ،‬ﺭﺍﻫﻜﺎﺭ ﻧﺸﺎﻥ ﺩﻫﻴﻢ‪ ،‬ﺗﻮﺍﻧﺴﺘﻪﺍﻳﻢ ﻣﻮﻟﺪﺍﻥ ﻓﺮﻫﻨﮓ‬ ‫ﺧﻮﺩﻱ ﺭﺍ ﺩﺭ ﻣﻘﺎﺑﻞ ﻣﻮﻟﺪﺍﻥ ﻓﺮﻫﻨﮓ ﺑﻴﮕﺎﻧﻪ ﺗﻮﺍﻧﻤﻨﺪﺳﺎﺯﻱ‬ ‫ﻛﻨﻴﻢ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﺑﻪ ﻓــﻦ ﺁﻭﺭﯼﺍﻃﻼﻋﺎﺕ ﻭ ﺍﺭﺗﺒﺎﻃﺎﺕ‪ ،‬ﻧﻪ ﺑﻪ‬ ‫ﻋﻨﻮﺍﻥ ﺷﻤﺸــــﻴﺮﻱ ﺩﺭﺩﺳﺖ ﺩﺷــــﻤﻦ‪ ،‬ﺑﻠﻜﻪ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﺷﻤﺸﻴﺮﻱ ﻛﻪ ﻣﻲﺗﻮﺍﻧﺪ ﺩﺭ ﺩﺳــﺖﺩﺷــﻤﻦ ﻳﺎ ﺩﻭﺳﺖﻗﺮﺍﺭ‬ ‫ﺑﮕﻴﺮﺩ ﺑﺎﻳﺪ ﻧﮕﺎﻩ ﻛﺮﺩ‪) .‬ﻫﻤﺎﻥ‪(١٣:‬‬ ‫ﻳﻜﻲ ﺍﺯ ﻋﺮﺻﻪﻫﺎﻱ ﺗﻌﺎﻣﻞ ﻓﺮﻫﻨﮕﻲ ﺟﺎﻣﻌﻪ ﺑﺎ ﺟﻬﺎﻧﻲ‬ ‫ﺷــــﺪﻥ ﻓﺮﻫﻨﮓ‪ ،‬ﻣﻬﺎﺟﺮﺕ ﺍﻧﺴﺎﻥ ﻫــﺎﺳﺖ‪ .‬ﺍﮔﺮ ﺟﺎﺩﻩ‬ ‫ﺗﺤﺮﻙ ﻣﻐﺰﻫﺎ ﻭ ﺳﺮﻣﺎﻳﻪ ﻫﺎﻱ ﺍﻧﺴــــﺎﻧﻲﻣﺎﻥ ﻳــﮏ ﻄﺮﻓﻪ‬ ‫ﺑﺎﺷﺪ‪ ،‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﺑﺎ ﺷﮑﺴــﺖ ﻣﻮﺍﺟﻪ ﺧﻮﺍﻫﻴﻢ ﺷﺪ ﺍﻣﺎ‬

‫ﺍﮔﺮ ﺗﻮﺍﻧﺴﺘﻴﻢ ﻣﻬﻨﺪﺳﻲ ﻛﻨﻴﻢ ﻛﻪ ﺍﻳﻦ ﻣﻬﺎﺟﺮﺕ ﺩﻭ ﺳــﻮﻳﻪ‬ ‫ﺑﺎﺷــــﺪ‪ ،‬ﻣﻬﺎﺟﺮﺕﻫــﺎ ﻫﺪﻓﻤﻨﺪ ﺑﺎﺷــﺪ‪ ،‬ﺳــــﺎﺯ ﻭ ﻛﺎﺭ ﻭ‬ ‫ﻓﻀــﺎﻱ ﺍﺟﺘﻤﺎﻋﻲ ﻣﺎ ﺩﺭ ﺳﻠﺴــﻠﻪ ﻣﺮﺍﺗﺐ ﺍﺟﺘﻤﺎﻋــﻲ ﺩﺭ‬ ‫ﺳــﺎﺧﺘﺎﺭ ﻗــﺪﺭﺕ ﻃــﻮﺭﻱ ﺑﺎﺷــﺪ ﻛﻪ ﺯﻣﻴﻨﻪ ﻣﻬﺎﺟﺮﺕ‬ ‫ﻧﺨﺒﮕﺎﻥ ﻛﻤﺘﺮ ﻭ ﺍﺳــــﺘﻘﺒﺎﻝ ﺍﺯ ﻧﺨﺒﮕﺎﻥ ﻣﻬﺎﺟﺮ ﺑﻴﺸﺘﺮ‬ ‫ﺷﻮﺩ‪ .‬ﺩﺭ ﺍﻳــــﻦ ﻭﺿﻌﻴﺖ‪ ،‬ﻓﺮﻫﻨﮓ ﻣﺎ‪ ،‬ﺟﺎﻣﻌﻪ ﻣﺎ ﻭ ﻛﺸﻮﺭ‬ ‫ﻣﺎ ﺍﺯ ﻳﻚ ﺑﺎﻟﻨﺪﮔﻲ ﻭ ﺗﭙﻨﺪﮔﻲ ﺑﺴﻴﺎﺭ ﺷﺎﺩﺍﺑﻲ ﺑﺮﺧﻮﺭﺩﺍﺭ‬ ‫ﺍﺳــﺖ‪) .‬ﻫﻤﺎﻥ‪(١٥-١٣ :‬‬ ‫ﺑﺎﻻﺧﺮﻩ ﻧﻜﺘﻪ ﺑﺴــﻴﺎﺭ ﻣﻬﻤﻰ ﻛﻪ ﺑﺎﻳﺪ ﻣﺤﻮﺭ ﺳﻴﺎﺳــﺖ‬ ‫ﻛﻠﻲ ﻣﺎ ﺩﺭ ﻣﻮﺍﺟﻬﻪ ﺑﺎ ﺟﻬﺎﻧﻲ ﺷــــﺪﻥ ﺑﺎﺷﺪ‪ ،‬ﺍﻳﻦ ﺍﺳﺖ‬ ‫ﻛﻪ ﺟﻬﺎﻧﻲ ﺷﺪﻥ ﺭﺍ ﺍﺯ ﺍﺭﺯﺵﻫﺎﻱ ﺟﻬﺎﻧﻲ ﺍﺳــﻼﻣﻲ ﺗﻐﺬﻳﻪ‬ ‫ﻛﻨﻴﻢ‪ .‬ﺍﺭﺯﺵﻫﺎﻱ ﻣﺸﺘﺮﻙ ﺍﻧﺴــﺎﻧﻲ ﺍﺳﻼﻣﻲ‪ ،‬ﺑﺮﮒ ﺑﺮﻧﺪﻩ‬ ‫ﺩﻳﭙﻠﻤﺎﺳــﻲ ﻓﺮﻫﻨﮕﻲ ﺝ‪ .‬ﺍ‪ .‬ﺍﻳﺮﺍﻥ ﺩﺭ ﻣﻬﻨﺪﺳــﻲ ﻓﺮﻫﻨﮕﻲ‬ ‫ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﺍﺳﺖ‪ .‬ﺑﺎﻳﺪ ﺟﻨﺒﺶ ﺍﺧﻼﻕ ﺟﻬﺎﻧﻲ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﻫﺪﺍﻳﺖ ﻓﺮﺁﻳﻨﺪ ﺟﻬﺎﻧﻲ ﺷــﺪﻥ ﺗﻘﻮﻳﺖ ﻛﻨﻴﻢ‪ .‬ﻫﺮ ﻓﺮﻫﻨﮕﻲ‬ ‫ﻛﻪ ﺩﺭﺧﺸﻨﺪﮔﻲ ﻋﻨﺎﺻﺮ ﻓﻄﺮﺕ ﺍﻧﺴﺎﻧﻲ ﺁﻥ ﺑﻴﺸــﺘﺮ ﺑﺎﺷﺪ؛‬ ‫ﺩﺭ ﺍﻳﻦ ﻣﺴــﺎﺑﻘﻪ ﺟﻬﺎﻥ ﺷــﻤﻮﻝ ﻓﺮﻫﻨﮕﯽ ﺑﺮﻧﺪﻩ ﺍﺳــﺖ‬ ‫ﻛﻪ ﺑﻴﺸﺘﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺗﻜﻴﻪ ﺑﺮ ﺍﺭﺯﺵﻫــﺎ ﻭ ﺍﺻﺎﻟﺖﻫﺎﻱ‬ ‫ﻓﻄﺮﻱ ﺍﻧﺴــــﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷــﺪ ﻋﺎﻣﻠﯽ ﻛﻪ ﻓﺼﻞ ﻣﺸﺘﺮﻙ‬ ‫ﺟﻮﺍﻣﻊ ﺑﺸــﺮﻱ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺟﻬﺎﻥ ﻛﻨﻮﻧﯽ ﻛﻪ ﺍﻓﺮﺍﺩ ﺗﺤﺖ‬ ‫ﺗﺄﺛﻴﺮ ﻓﺮﻫﻨﮓﻫﺎﯼ ﺑﺴﻴﺎﺭﯼ ﻫﺴﺘﻨﺪ؛ ﻓﺮﻫﻨﮕــﯽ ﻣﯽﺗﻮﺍﻧﺪ‪،‬‬ ‫ﺗﺪﺍﻭﻡ ﻳﺎﺑﺪ ﻛﻪ ﭘﺎﺳﺨﮕﻮﯼ ﻧﻴﺎﺯﻫﺎﯼ ﻣﺎﺩﯼ ﻭ ﺭﻭﺣــﯽ ﺍﻓﺮﺍﺩ‬ ‫ﺑﺎﺷﺪ‪) .‬ﻫﻤﺎﻥ‪(١٧:‬‬ ‫ﺩﺭ ﺍﻣﺮ ﻣﻬﻨﺪﺳــﯽ ﻓﺮﻫﻨﮕــﯽ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﺑﻪﺷــﺪﺕ ﺑﻪ‬ ‫ﺍﺑﺰﺍﺭﻫﺎﻳــﯽ ﻧﻴــﺎﺯ ﺍﺳــﺖ ﻛــﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺩﺭ ﻋﻤﻮﻣــﯽ ﻛﺮﺩﻥ‬ ‫ﺍﺭﺯﺵﻫــﺎﯼ ﺍﻳﺠﺎﺩﺷــﺪﻩ ﻣﺆﺛﺮ ﻭﺍﻗﻊ ﺷــﻮﻧﺪ‪ .‬ﻳﻜــﯽ ﺍﺯ ﺍﻳﻦ‬ ‫ﺍﺑﺰﺍﺭﻫــﺎ‪ ،‬ﺭﺳــﺎﻧﻪ ﺍﺳــﺖ‪ .‬ﺭﺳــﺎﻧﻪﻫﺎ ﺑﺎ ﭘﺨــﺶ ﺑﺮﻧﺎﻣﻪﻫﺎﯼ‬ ‫ﻫﺪﻓﻤﻨﺪ ﻣﯽﺗﻮﺍﻧﻨﺪ ﺍﺭﺯﺵﻫﺎﯼ ﻣﺪﻧﻈﺮ ﺭﺍ ﺩﺭ ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ‬ ‫ﻋﻤﻮﻣﻴﺖ ﺑﺨﺸــﻨﺪ؛ ﺑﻪ ﮔﻮﻧﻪﺍﯼ ﻛﻪ ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﻭ ﻣﻠﺖﻫﺎ ﺩﺭ‬ ‫ﻣﻌــﺮﺽ ﺁﻥ ﺍﺭﺯﺵﻫــﺎ ﻗﺮﺍﺭ ﮔﻴﺮﻧﺪ ﻭ ﺑﻪ ﻋﻨﻮﺍﻥ ﺑﺨﺸــﯽ ﺍﺯ‬ ‫ﻓﺮﻫﻨﮓ ﻗﺒﻮﻝ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ‪ ،‬ﺭﺳﺎﻧﻪ ﺩﺭ ﻋﻤﻮﻣﯽ ﻛﺮﺩﻥ‬ ‫ﺍﺭﺯﺵﻫــﺎﯼ ﻓﺮﻫﻨﮕﯽ ﻛﻪ ﺩﺭ ﻣﺴــﻴﺮ ﻣﻬﻨﺪﺳــﯽ ﻓﺮﻫﻨﮕﯽ‬ ‫ﺍﻳﺠﺎﺩ ﻣﯽﺷﻮﻧﺪ‪ ،‬ﺗﺄﺛﻴﺮ ﺑﺴﺰﺍﻳﯽ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺍﻳــﻦ ﻣﻴﺎﻥ ﺑﺎﻳﺪ‬ ‫ﮔﻔــــﺖ ﻛﻪ ﺩﺭ ﻋﺼﺮﺟﺪﻳﺪ‪ ،‬ﻓﺮﻫﻨﮓﻫﺎﯼ ﻗــﻮﯼ ﻫﻤﻮﺍﺭﻩ‬ ‫ﺑﺮﺩﻭﺵ ﺭﺳــﺎﻧﻪﻫﺎ ﺑﻪ ﺍﻳﻦ ﺳــﻮ ﻭ ﺁﻥ ﺳﻮﯼ ﺟﻬﺎﻥﺳــﺮﻙ‬ ‫ﻣﯽﻛﺸـﺪ ﻭ ﻫﺮ ﺟﺎﻳﯽ ﻛﻪ ﻓﺮﻫﻨﮕﯽ ﺿﻌﻴﻒﺗﺮ ﺍﺯ ﺧﻮﺩ ﻳﺎﻓﺖ‬ ‫ﺑﻪ ﺁﻥ ﻧﻔﻮﺫ ﻛﺮﺩﻩ ﻭﺁﻥ ﺭﺍ ﻫﻤﺎﻧﻨﺪ ﺧﻮﺩ ﻣــﯽﻛﻨﺪ ﺭﺳﺎﻧﻪﻫﺎ‬ ‫ﻣــﯽﺗﻮﺍﻧﻨﺪ ﺑﺎ ﺍﺭﺍﺋــﻪ ﻓﺮﻫﻨﮓ ﻗﺪﺭﺗﻤﻨﺪﺗﺮ ﻭ ﻳﺎ ﺑﺎ ﺍﺭﺍﺋﻪ ﺭﻧﮓ‬

‫ﻭ ﻟﻌﺎﺏ ﻓﺮﻫﻨــــﮓ ﻗﻮﯼﺗﺮ ﺑﻪﻓﺮﻫﻨﮓﻫﺎﯼ ﺿﻌﻴﻒﺗﺮ ﻧﻔﻮﺫ‬ ‫ﻛﺮﺩﻩ ﻭ ﭘﺮﻭﮊﻩ ﻫﻤﺎﻧﻨﺪﺳﺎﺯﯼ ﺭﺍ ﺍﺟﺮﺍ ﻛﻨﻨﺪ‪) .‬ﺻﺎﺩﻗﯽ‪(١٣٨٦ ،‬‬ ‫ﺩﺭ ﺑﺮﺭﺳــﯽ ﺭﺍﺑﻄﻪ ﺑﻴﻦ ﻣﻬﻨﺪﺳﯽ ﻓﺮﻫﻨﮕﯽ ﻭ ﺭﺳﺎﻧﻪﻫﺎ‪،‬‬ ‫ﺁﻧﭽﻪ ﻣﺸﺨﺺ ﻣﯽﺑﺎﺷﺪ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺭﺳﺎﻧﻪﻫﺎ ﻭﺍﺳﻂ ﺑﻴﻦ‬ ‫ﻣﺮﺩﻡ ﻭ ﻃﺮﺍﺣﺎﻥ ﻣﻬﻨﺪﺳــﯽ ﻓﺮﻫﻨﮕﯽ ﻫﺴــﺘﻨﺪ‪ .‬ﻃﺮﺍﺣﺎﻥ‬ ‫ﻣﻬﻨﺪﺳــﯽ ﻓﺮﻫﻨﮕــﯽ ﻃﺮﺍﺣــﯽ ﻧﻘﺸــﻪ ﻛﻼﻥ ﻓﺮﻫﻨﮕﯽ ﺭﺍ‬ ‫ﺑﺮﻋﻬــﺪﻩ ﺩﺍﺭﻧﺪ‪ ،‬ﺍﻣﺎ ﺑﺮﺍﯼ ﻋﻤﻠﻴﺎﺗﯽ ﻭ ﺍﺟﺮﺍﻳﯽ ﺷــﺪﻥ ﻃﺮﺡ‬ ‫ﻛﻼﻥ ﻓﺮﻫﻨﮕﯽ ﺩﺭ ﺳــﻄﺢ ﺟﺎﻣﻌﻪ ﻭ ﺩﺭ ﺳــﻄﺢ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ‬ ‫ﺑﻪﺷــﺪﺕ ﺑﻪ ﺍﺑﺰﺍﺭﻫﺎﯼ ﻭﺍﺳــﻂ ﻭ ﺭﺍﺑﻂ ﺑﻴــﻦ ﺧﻮﺩ ﻭ ﻣﺮﺩﻡ‬ ‫ﻧﻴﺎﺯﻣﻨﺪﻧﺪ‪ .‬ﺭﺳــﺎﻧﻪ ﻭ ﺷﺒﮑﻪﻫﺎﯼ ﻣﺎﻫﻮﺍﺭﻩﺍﻳﯽ ﻭ ﺍﻳﻨﺘﺮﻧﺘﯽ ﺍﺯ‬ ‫ﺍﻳﻦ ﺍﺑﺰﺍﺭﻫﺎ ﻫﺴﺘﻨﺪ‪) .‬ﻫﻤﺎﻥ(‬

‫ﮔﻔﺖ ﻭﮔﻮﻱ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻭﺑﻴﻦ ﺍﺩﻳﺎﻧﻲ ﺭﺍﻫﻲ‬ ‫ﺑﻪ ﺳﻮﻱ ﻣﻬﻨﺪﺳﻲ ﻓﺮﻫﻨﮕﻲ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ‬

‫ﺑﺮﺍﯼ ﻋﻤﻠﻴﺎﺗﯽ ﻭ‬

‫ﺍﺟﺮﺍﻳﯽ ﺷﺪﻥ ﻃﺮﺡ‬

‫ﻛﻼﻥ ﻓﺮﻫﻨﮕﯽ ﺩﺭ‬

‫ﺳﻄﺢ ﺟﺎﻣﻌﻪ ﻭ ﺩﺭ‬

‫ﺳﻄﺢ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ‬

‫ﺑﻪﺷﺪﺕ ﺑﻪ ﺍﺑﺰﺍﺭﻫﺎﯼ‬

‫ﻭﺍﺳﻂ ﻭ ﺭﺍﺑﻂ‬

‫ﺑﻴﻦ ﺧﻮﺩ ﻭ ﻣﺮﺩﻡ‬

‫ﻧﻴﺎﺯﻣﻨﺪﻧﺪ‪ .‬ﺭﺳﺎﻧﻪ‬

‫ﻭ ﺷﺒﮑﻪﻫﺎﯼ‬

‫ﻣﺎﻫﻮﺍﺭﻩﺍﻳﯽ ﻭ‬

‫ﺍﻳﻨﺘﺮﻧﺘﯽ ﺍﺯ ﺍﻳﻦ‬ ‫ﺍﺑﺰﺍﺭﻫﺎ ﻫﺴﺘﻨﺪ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٣٥‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻓﻀــﺎﻱ ﻓﻌﻠــﻲ ﻧﻈــﺎﻡ ﺟﻬﺎﻧــﻲ ﺍﺯ ﺩﻭﺭﺍﻥ ﺣﻜﻮﻣﺖﻫﺎ ﻭ‬ ‫ﺟﻮﺍﻣﻊ ﺟﺰﻳﺮﻩﺍﻱ ﻗﺮﻭﻥ ﻭﺳــﻄﺎﻳﯽ ﻓﺎﺻﻠﻪ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ ،‬ﺩﺭ‬ ‫ﺍﻳﻦ ﺷﺮﺍﻳﻂ‪ ،‬ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻫﻤﻪ ﻧﻘﺎﻁ ﺟﻬﺎﻥ ﮐﻢ ﻳﺎ ﺯﻳﺎﺩ ﻭﺟﻮﺩ‬ ‫ﺩﺍﺭﺩ ﻭ ﭘﺪﻳﺪﻩ ﺟﻬﺎﻧﯽ ﺷﺪﻥ ﻧﻴﺰ ﺍﻳﻦ ﺍﻣﺮ ﺭﺍ ﺗﺸﺪﻳﺪ ﻣﯽﮐﻨﺪ‪.‬‬ ‫ﺍﺯ ﺍﻳــﻦ ﺭﻭ‪ ،‬ﻧﻤﯽﺗﻮﺍﻥ ﺭﻭﯼ ﺗﺒــﺎﺩﻝ ﻓﺮﻫﻨﮕﯽ ﺑﻴﻦ ﺟﻮﺍﻣﻊ‬ ‫ﭼﺸــﻢ ﺑﺴﺖ ﻭ ﺁﻥ ﺭﺍ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺖ ﻭ ﻣﺎ ﻫﺮ ﭼﻪ ﺑﺨﻮﺍﻫﻴﻢ‬ ‫ﺁﻥ ﺭﺍ ﺑﯽﺍﻫﻤﻴﺖ ﺗﻠﻘﯽ ﮐﻨﻴﻢ ﮐﻪ ﺍﻟﺒﺘﻪ ﻓﻘﻂ ﻣﻤﮑﻦ ﺍﺳــﺖ‬ ‫ﺩﺭ ﺳﻄﺢ ﺧﺮﺩ ﭼﻨﻴﻦ ﺣﺎﻟﺘﯽ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪ ،‬ﻭﻟﯽ ﺩﺭ‬ ‫ﺳﻄﺢ ﮐﻼﻥ ﻭ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺍﻣﻮﺭﯼ ﮐﻪ ﺩﺭ ﺳﻄﺢ‬ ‫ﺧﺮﺩ ﺑﯽﺍﻫﻤﻴﺖ ﺍﺳﺖ‪ ،‬ﺍﻫﻤﻴﺖ ﭘﻴﺪﺍ ﻣﯽﮐﻨﺪ‪.‬‬ ‫ﻣﺎ ﺁﮔﺎﻫﺎﻧﻪ ﻭ ﻳﺎ ﻧﺪﺍﻧﺴــﺘﻪ ﺩﺭ ﻃــﻮﻝ ﺭﻭﺯ ﻣﺪﺍﻡ ﺩﺭ ﺣﺎﻝ‬ ‫ﺗﺒﺎﺩﻝ ﺑﺎ ﻣﺤﻴﻂ ﺍﻃﺮﺍﻑ ﻫﺴــﺘﻴﻢ‪ ،‬ﻗﺪﺭﺕ ﺍﻳﻦ ﺗﺒﺎﺩﻻﺕ ﺑﻪ‬ ‫ﺣﺪﯼ ﺯﻳﺎﺩ ﺍﺳﺖ ﮐﻪ ﺑﻪ ﺧﺎﺭﺝ ﺍﺯ ﻣﺮﺯﻫﺎﯼ ﺟﻐﺮﺍﻓﻴﺎﻳﯽ ﮐﺸﻴﺪﻩ‬ ‫ﻣﯽﺷﻮﺩ‪ .‬ﺷﺎﻳﺪ ﺍﻳﻦ ﭘﺮﺳﺶ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻄﺮﺡ ﺷﻮﺩ ﮐﻪ ﭼﮕﻮﻧﻪ‬ ‫ﻣﯽﺗﻮﺍﻥ ﺑﺎ ﺍﻓﺮﺍﺩﯼ ﮐﻪ ﺩﺭ ﻧﻘﻄﻪﻫﺎﯼ ﺩﻳﮕﺮ ﮐﺮﻩ ﺧﺎﮐﯽ ﻫﺴﺘﻨﺪ‬ ‫ﻭ ﻣﺎ ﺁﻧﻬﺎ ﺭﺍ ﻧﻤﯽﺷﻨﺎﺳــﻴﻢ ﻭ ﺣﺘﯽ ﺁﻧﻬــﺎ ﺭﺍ ﻧﺪﻳﺪﻳﻢ ﺗﺒﺎﺩﻻﺕ‬ ‫ﻓﺮﻫﻨﮕﯽ‪ ،‬ﺫﻫﻨﯽ ﻭ‪ . . .‬ﺩﺍﺷــﺘﻪ ﺑﺎﺷــﻴﻢ؟ ﺷﺎﻳﺪ ﮐﻮﭼﮑﺘﺮﻳﻦ ﻭ‬ ‫ﺩﺭ ﻋﻴــﻦ ﺣــﺎﻝ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻧﻤﻮﻧــﻪ ﺗﺒــﺎﺩﻻﺕ‪ ،‬ﺍﻳﻨﺘﺮﻧﺖ ﻭ‬ ‫ﮐﺎﺭﺑﺮﺩﻫﺎﯼ ﺁﻥ ﺑﺎﺷﺪ ﮐﻪ ﺍﻣﺮﻭﺯ ﻧﻘﺶ ﻭ ﺗﺎﺛﻴﺮ ﺁﻥ ﺑﺮ ﺯﻧﺪﮔﯽ‪،‬‬ ‫ﺍﺭﺗﺒﺎﻃــﺎﺕ‪ ،‬ﺳــﺮﻋﺖ ﻋﻤﻞﻫــﺎ ﻭ‪ ...‬ﻏﻴﺮ ﻗﺎﺑﻞ ﺍﻧﮑﺎﺭ ﺑﺎﺷــﺪ‪.‬‬ ‫ﺍﻳﻨﺘﺮﻧﺖ ﮐﻪ ﺩﻧﻴﺎﻳﯽ ﺍﺯ ﺍﻃﻼﻋﺎﺕ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺟﺎﯼ ﺩﺍﺩﻩ ﻭ‬ ‫ﺍﻓﺮﺍﺩ ﺑﺴﻴﺎﺭﯼ ﺑﺪﻭﻥ ﺍﻳﻨﮑﻪ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﺑﺸﻨﺎﺳﻨﺪ ﺑﺮ ﺫﻫﻦ ﻭ‬ ‫ﺍﻓﮑﺎﺭ ﻫﻢ ﺩﻳﮕﺮ ﺗﺎﺛﻴﺮ ﻣﯽﮔﺬﺍﺭﻧﺪ‪ .‬ﻧﻤﻮﻧﻪﻫﺎﯼ ﺯﻳﺎﺩﯼ ﺍﺯ ﺍﻳﻦ‬ ‫ﻗﺒﻴﻞ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﮐﻪ ﺳﺒﺐ ﺗﺒﺎﺩﻻﺕ ﻣﺨﺘﻠﻒ ﺩﺭ ﺑﻴﻦ ﺍﻓﺮﺍﺩ‬

‫ﻣﯽﺷــﻮﺩ ﮐﻪ ﺍﺯ ﻣﻬﻢﺗﺮﻳﻦ ﻭ ﺗﺎﺛﻴﺮ ﮔﺬﺍﺭﺗﺮﻳﻦ ﺁﻧﻬﺎ ﺗﺒﺎﺩﻻﺕ‬ ‫ﺑﻴﻦ ﻓﺮﻫﻨﮕﯽ ﺍﺳﺖ‪.‬‬ ‫ﺍﻧﻮﺍﻉ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻣﻴﺎﻥﻓﺮﻫﻨﮕﯽ ﺭﺍ ﻣﯽﺗﻮﺍﻥ ﺑﻪﺻﻮﺭﺕ ﺯﻳﺮ‬ ‫ﺩﺳــﺘﻪﺑﻨﺪﯼ ﻛﺮﺩ‪(١ :‬ﮔﺮﺩﺷــﮕﺮﯼ‪(٢ ،‬ﻣﺒﺎﺩﻻﺕ ﺁﻣﻮﺯﺷﯽ‪،‬‬ ‫ﻋﻠﻤﯽ‪ ،‬ﻭ ﻫﻤﺎﻳﺶﻫﺎ ‪(٣‬ﺍﻗﺪﺍﻣﺎﺕ ﺳﻴﺎﺳــﯽ ﺩﻳﭙﻠﻤﺎﺗﻴﻚ ‪(٤‬‬ ‫ﺭﺳــﺎﻧﻪﻫﺎ‪ ،‬ﻓﺮﻫﻨﮓ ﻣﺮﺩﻡ ﻭ ﻛﺎﺭﻫﺎﯼ ﻫﻨﺮﯼ ‪(٥‬ﻣﻬﺎﺟﺮﺕ ﻭ‬ ‫ﭘﻨﺎﻫﻨﺪﮔﯽ‪(٦ ،‬ﺳﻔﺮﻫﺎ ﻭ ﻣﻼﻗﺎﺕﻫﺎﯼ ﺑﺎﺯﺭﮔﺎﻧﯽ ﻭ ﻣﺎﻟﯽ‪(٧ ،‬‬ ‫ﻭﺭﺯﺵ ‪(٨‬ﺳﺎﺯﻣﺎﻥﻫﺎﯼ ﻣﺮﺩﻡ ﻧﻬﺎﺩ ﻓﺮﻫﻨﮕﻲ)ﺑﺎﻫﻨﺮ‪:١٣٨٠ ،‬‬ ‫‪(٨٠‬‬ ‫ﺑــﺎ ﺍﻳــﻦ ﻣﻘﺪﻣﻪ‪ ،‬ﺑــﻪ ﺗﻌﺮﻳــﻒ ﺭﻭﺍﺑﻂ ﻭ ﺗﺒــﺎﺩﻻﺕ ﺑﻴﻦ‬ ‫ﻓﺮﻫﻨﮕــﯽ ﻣﻲﭘﺮﺩﺍﺯﻳﻢ‪،‬ﺍﺭﺗﺒﺎﻁ ﻣﻴﺎﻥ ﻣﺮﺩﻣﺎﻧﯽ ﮐﻪ ﺍﺩﺭﺍﻛﺎﺕ‬ ‫ﻓﺮﻫﻨﮕﯽ ﻭ ﻧﻈﺎﻡ ﻧﻤﺎﺩﻫﺎﻳﺸﺎﻥ ﺑﻪ ﺍﻧﺪﺍﺯﻩﺍﯼ ﮔﻮﻧﺎﮔﻮﻥ ﺍﺳﺖ‪،‬‬ ‫ﻛــﻪ ﻣﯽﺗﻮﺍﻧﺪ ﺩﺭ ﺟﺮﻳــﺎﻥ ﺍﺭﺗﺒﺎﻁ‪ ،‬ﺍﻳﺠــﺎﺩ ﺍﺧﺘﻼﻝ ﻧﻤﺎﻳﺪ‪،‬‬ ‫ﺍﺭﺗﺒﺎﻃــﺎﺕ ﻣﻴﺎﻥﻓﺮﻫﻨﮕــﯽ ﻧﺎﻣﻴــﺪﻩ ﻣﯽﺷــﻮﺩ‪) .‬ﻫﻤﺎﻳﻮﻥ‪،‬‬ ‫‪(٢٩-٢٨ :١٣٨٤‬ﺍﺭﺗﺒﺎﻃــﺎﺕ ﻣﻴﺎﻥﻓﺮﻫﻨﮕــﯽ‪ ،‬ﺍﺯ ﺯﻣﺎﻧﯽ ﻛﻪ‬ ‫ﺍﻧﺴﺎﻥﻫﺎﻳﯽ ﺑﺎ ﭘﻴﺸﻴﻨﻪﻫﺎ ﻭ ﻓﺮﻫﻨﮓﻫﺎﯼ ﮔﻮﻧﺎﮔﻮﻥ ﺑﻪ ﺗﻤﺎﺱ‬ ‫ﺑﺎ ﻳﻜﺪﻳﮕﺮ ﭘﺮﺩﺍﺧﺘﻨﺪ‪ ،‬ﺳــﺎﻳﻪ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺳﺮ ﺁﻧﺎﻥ ﮔﺴﺘﺮﺍﻧﺪ‪.‬‬ ‫ﺍﻳﻦﮔﻮﻧﻪ ﺍﺭﺗﺒﺎﻁ‪ ،‬ﺍﺑﺘﺪﺍ ﺩﺭ ﻗﺎﻟﺐ ﺟﻨﮓﻫﺎ ﻭ ﻟﺸﻜﺮﻛﺸﯽﻫﺎ‪،‬‬ ‫ﻣﺄﻣﻮﺭﻳّﺖﻫﺎﯼ ﺗﺒﻠﻴﻐﯽ ﻣﺮ ّﻭﺟﺎﻥ ﺍﺩﻳﺎﻥ ﮔﻮﻧﺎﮔﻮﻥ‪ ،‬ﺳﻔﺮﻫﺎﯼ‬ ‫ﺗﺠﺎﺭﯼ ﺑﺎﺯﺭﮔﺎﻧﺎﻥ ﻣﺎﺟﺮﺍﺟﻮ ﻭ ﺗﻼﺵ ﺑﺮﺍﯼ ﻛﺸﻒ ﺯﻣﻴﻦﻫﺎﯼ‬ ‫ﺩﻳﮕﺮ ﺻﻮﺭﺕ ﻣﯽﭘﺬﻳﺮﻓﺖ‪ .‬ﺩﺭ ﭘﯽﮔﻴﺮﯼ ﺗﺎﺭﻳﺨﯽ ﻣﺴــﺄﻟﻪ‪،‬‬ ‫ﺍﮔﺮﭼﻪ ﺍﻳــﻦ ﻧﻮﻉ ﺍﺯ ﺍﺭﺗﺒﺎﻁ ﺳــﺎﺑﻘﻪﺍﯼ ﺑﺲ ﻃﻮﻻﻧﯽ ﺩﺍﺭﺩ‪،‬‬ ‫ﺍﻣــﺎ ﺗﺪﻭﻳﻦ ﺁﻥ ﺑﻪﺻﻮﺭﺕ ﻳﻚ ﻧﻈﺎﻡ ﻋﻠﻤﯽ ﻭ ﺩﺍﻧﺸــﮕﺎﻫﯽ‪،‬‬ ‫ﻣﺮﺑــﻮﻁ ﺑﻪ ﭼﻨــﺪ ﺩﻫــﻪﯼ ﺍﺧﻴﺮ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺍﻳــﻦ ﺯﻣﺎﻥ‪،‬‬ ‫ﺍﻳــﺎﻻﺕ ﻣﺘﺤﺪﻩ ﺁﻣﺮﻳﻜﺎ ﻛﻪ ﺍﺯ ﺍﻗــﻮﺍﻡ ﻭ ﻧﮋﺍﺩﻫﺎﯼ ﮔﻮﻧﺎﮔﻮﻧﯽ‬ ‫ﺗﺮﻛﻴﺐ ﺷــﺪﻩ ﺑﻮﺩ‪ ،‬ﺑﺎ ﮔﺬﺷــﺖ ﺯﻣﺎﻥ ﻭ ﺑﻪﺳﺮﺁﻣﺪﻥ ﺩﻭﺭﺍﻥ‬ ‫ﺗﻨﺶﻫﺎﯼ ﻧﺨﺴــﺘﻴﻦ‪ ،‬ﻭﺍﺭﺩ ﻣﺮﺣﻠﻪﺍﯼ ﺗــﺎﺯﻩ ﺍﺯ ﺑﺤﺮﺍﻥﻫﺎﯼ‬ ‫ﺍﺟﺘﻤﺎﻋﯽ ﺷــﺪ ﻛﻪ ﻣﻬﻢﺗﺮﻳﻦ ﺁﻥﻫﺎ ﺑﺤﺮﺍﻥ ﻣﺸﻜﻼﺕ ﺍﻗﻮﺍﻡ‬ ‫ﻭ ﻧﮋﺍﺩﻫــﺎﯼ ﺩﺭﻭﻥ ﺁﻣﺮﻳﻜﺎ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﻣﺴــﺎﻟﻪ ﻫﻤﺮﺍﻩ ﺑﺎ ﻧﻘﺶ‬ ‫ﺗﺎﺯﻩﺍﯼ ﻛﻪ ﺍﻳﻦ ﻛﺸــﻮﺭ ﺑﻪﻋﻨﻮﺍﻥ ﺭﻫﺒﺮﯼ ﺟﻬﺎﻥ ﺑﺮﺍﯼ ﺧﻮﺩ‬ ‫ﻗﺎﺋﻞ ﺷــﺪﻩ ﺑــﻮﺩ‪ ،‬ﭘﮋﻭﻫﺸــﮕﺮﺍﻥ ﺭﺍ ﭘــﺲ ﺍﺯ ﺁﻥﻛﻪ ﺩﺍﻧﺶ‬ ‫ﺭﻭﺍﺑــﻂ ﺑﻴﻦﺍﻟﻤﻠﻞ)ﺍﺭﺗﺒﺎﻃــﺎﺕ ﺑﻴﻦﺍﻟﻤﻠﻞ( ﺭﺍ ﻛــﻪ ﺗﻨﻬﺎ ﺑﻪ‬ ‫ﺑﺮﺭﺳــﯽ ﺭﻭﺍﺑﻂ ﺩﻭﻟﺖﻫﺎ ﻣﯽﭘﺮﺩﺍﺧﺖ‪ ،‬ﺑﻪ ﺩﺍﻧﺶﻫﺎﯼ ﻋﺼﺮ‬ ‫ﺟﺪﻳﺪ ﺍﻓﺰﻭﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺍﻳﻦﺑﺎﺭ ﺑﻪﺳــﻮﯼ ﻣﻄﺎﻟﻌﻪ‪ ،‬ﺷــﻨﺎﺧﺖ‬ ‫ﻭ ﻃﺒﻘﻪﺑﻨــﺪﯼ ﻓﺮﻫﻨﮓﻫــﺎﯼ ﻣﺨﺘﻠﻒ ﻭ ﻣﻘﺎﻳﺴــﻪ ﺁﻧﺎﻥ ﺑﺎ‬ ‫ﻫﻤﺪﻳﮕﺮ ﻭ ﺑﻮﻳﮋﻩ ﻣﻘﺎﻳﺴــﻪ ﺑﺎ ﻓﺮﻫﻨﮓ ﺁﻣﺮﻳﻜﺎﻳﯽ ﺳﻮﻕ ﺩﺍﺩ‬ ‫ﻛﻪ ﺍﺯ ﺍﻳﻦ ﺷﺎﺧﻪ ﺩﺍﻧﺶ‪ ،‬ﺑﻪ ﻣﻄﺎﻟﻌﺎﺕ ﺑﻴﻦ ﻓﺮﻫﻨﮕﯽ ﺗﻌﺒﻴﺮ‬ ‫ﺷﺪﻩ ﺍﺳﺖ‪) .‬ﮐﺮﺑﺎﺳﻴﺎﻥ‪(١٣٨٧،‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٣٦‬‬

‫ﺍﺯ ﺩﺭﻭﻥ ﺍﻳــﻦ ﻣﻄﺎﻟﻌــﺎﺕ‪ ،‬ﻧﻈــﺎﻡ ﻋﻠﻤﯽ ﺩﻳﮕــﺮﯼ ﺗﻮﻟّﺪ ﺧﻮﺩ ﺭﺍ ﻧﺸــﺎﻥ ﺩﺍﺩﻩ ﻭ ﺩﺍﺭﺍﯼ ﻣﺠﺎﺭﯼ ﻳﻚﻃﺮﻓﻪ ﻭ ﺩﻭﻃﺮﻓﻪ‬ ‫ﻳﺎﻓﺖ ﻛﻪ ﺑﻪﺟﺎﯼ ﺩﺍﺷــﺘﻦ ﺩﻏﺪﻏﻪ ﻣﻘﺎﻳﺴــﻪ ﻭ ﻃﺒﻘﻪﺑﻨﺪﯼ ﺍﺳﺖ‪.‬‬ ‫ﻓﺮﻫﻨﮓﻫــﺎ‪ ،‬ﺩﺭﺻﺪﺩ ﺑﺮﺭﺳــﯽ ﺗﻌﺎﻣﻞ ﻭﺍﻗﻌــﯽ ﻣﻴﺎﻥ ﻣﺮﺩﻡ‬ ‫ﻭ ﻓﺮﻫﻨﮓﻫــﺎﯼ ﻣﺨﺘﻠﻒ ﺑﺮﺁﻣــﺪ‪ .‬ﺍﻳﻦ ﻧﻈــﺎﻡ ﻋﻠﻤﯽ ﺍﺑﺘﺪﺍ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻣﻴﺎﻥﻓﺮﻫﻨﮕﯽ ﻭ ﺍﺩﻳﺎﻥ‬ ‫ﻧﺴــﺒﺖ ﺩﻳــﻦ ﻭ ﺍﺭﺗﺒﺎﻁ ﻣﻴﺎﻥﻓﺮﻫﻨﮕﯽ‪ ،‬ﺑــﻪ ﻃﻮﺭ ﻋﻤﺪﻩ‬ ‫ﻣﻄﺎﻟﻌــﺎﺕ ﻣﻴﺎﻥﻓﺮﻫﻨﮕــﯽ ﻭ ﺳــﭙﺲ ﺑﺎ ﺗﺄﻛﻴﺪ ﺑﻴﺸــﺘﺮ ﺑﺮ‬ ‫ﺟﻨﺒﻪﯼ ﺍﺭﺗﺒﺎﻃﯽ ﺁﻥ‪ ،‬ﺍﺭﺗﺒﺎﻃﺎﺕ ﻣﻴﺎﻥﻓﺮﻫﻨﮕﯽ ﻧﺎﻡ ﮔﺮﻓﺖ‪ .‬ﺑــﻪ ﺑﺨﺶ ﻓﺮﺍﻳﻨــﺪﯼ ﺍﺭﺗﺒﺎﻃــﺎﺕ ﻣﻴﺎﻥﻓﺮﻫﻨﮕــﯽ ﻣﺮﺑﻮﻁ‬ ‫ﻣﻮﺝ ﺍﺻﻠﯽ ﻛﺘﺎﺏﻫﺎﯼ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﻳﻦ ﺣﻮﺯﻩ ﺑﻪ ﺳــﺎﻝﻫﺎﯼ ﻣﯽﺷــﻮﺩ؛ ﭼــﺮﺍ ﻛــﻪ ﺍﺩﻳــﺎﻥ‪ ،‬ﺑﻪ ﻃــﻮﺭ ﻋﻤﺪﻩ ﺑــﺮ ﻓﺮﺍﻳﻨﺪ‬ ‫‪ ١٩٧٢‬ﻭ ﺑﻌــﺪ ﺍﺯ ﺁﻥ ﺑﺮﻣﯽﮔــﺮﺩﺩ؛ ﻛــﻪ ﺑﺎ ﻛﺎﺭ ﻣﺸــﺘﺮﻙ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻣﻴﺎﻥﻓﺮﻫﻨﮕﯽ ﻣﺆﺛﺮ ﻭﺍﻗﻊ ﺷﺪﻩﺍﻧﺪ‪ ،‬ﻧﻪ ﺑﺮ ﺣﻮﺯﻩﯼ‬ ‫»ﺳــﻮﻣﻮﻭﺭ« ﻭ »ﭘﺮﻧﺰ« ﺑﻪﻧﺎﻡ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻣﻴﺎﻥﻓﺮﻫﻨﮕﯽ ﺁﻏﺎﺯ ﻣﻄﺎﻟﻌﺎﺗﯽ ﺁﻥ‪ .‬ﺣﻮﺯﻩﻫــﺎﯼ ﻣﻄﺎﻟﻌﺎﺗﯽ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﺭﺗﺒﺎﻃﺎﺕ‬ ‫ﺷﺪ‪) .‬ﻫﻤﺎﻳﻮﻥ‪(٢٩-٢٨ :١٣٨٤،‬‬ ‫ﻣﻴﺎﻥﻓﺮﻫﻨﮕــﯽ‪ ،‬ﻣﺘﺄﺧﺮ ﻭ ﻣﺮﺑﻮﻁ ﺑﻪ ﻗﺮﻥ ﺑﻴﺴــﺘﻢ ﺑﻮﺩﻩ ﻭ‬ ‫ﻻﺯﻡ ﺑﻪ ﺫﮐﺮ ﺍﺳــﺖ ﻛﻪ ﻗﺮﻥﻫﺎ ﻗﺒﻞ ﺍﺯ ﺍﻳﻦ‪ ،‬ﺍﺑﻦﺧﻠﺪﻭﻥ ﺍﻧﺪﻳﺸــﻤﻨﺪﺍﻥ ﺩﻳﻨﯽ‪ ،‬ﺑــﺎ ﺭﻫﻴﺎﻓﺘﯽ ﺩﻳﻨﯽ ﻛﻤﺘــﺮ ﺑﺪﺍﻥﻫﺎ‬ ‫ﺩﺍﻧﺸــﻤﻨﺪ ﺑﺰﺭﮒ ﺍﺳــﻼﻣﯽ‪ ،‬ﺿﻤﻦ ﺗﺄﻛﻴﺪ ﺑﺮ ﺍﻳﻦﻛﻪ ﺁﺣﺎﺩ ﭘﺮﺩﺍﺧﺘﻪﺍﻧــﺪ‪ .‬ﺩﺭ ﺣﻮﺯﻩﯼ ﻓﺮﺍﻳﻨﺪﻫﺎ ﺍﺯ ﭼﻨﺪ ﻣﻨﻈﺮ ﻣﯽﺗﻮﺍﻥ‬ ‫ﺟﺎﻣﻌــﻪ ﺍﻧﺴــﺎﻧﯽ ﻧﻤﯽﺗﻮﺍﻧﻨــﺪ ﺗﻤــﺎﻡ ﻧﻴﺎﺯﻫــﺎﯼ ﺧــﻮﺩ ﺭﺍ ﺑﻪ ﻧﺴﺒﺖ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻣﻴﺎﻥﻓﺮﻫﻨﮕﯽ ﻭ ﺍﺩﻳﺎﻥ ﭘﺮﺩﺍﺧﺖ‪ .‬ﻣﻨﻈﺮ‬ ‫ﺑــﺮﺍﯼ ﺯﻧﺪﮔﯽ ﺑﻪﺗﻨﻬﺎﻳــﯽ ﻓﺮﺍﻫﻢ ﺳــﺎﺯﻧﺪ ﻭ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ‪ ،‬ﺍﻭﻝ‪ ،‬ﺳــﻮﺍﺑﻖ ﻓﺮﻫﻨﮕﯽ ﺍﺳــﺖ؛ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎ ﻛﻪ ﺩﺭ ﺑﺤﺚ ﺍﺯ‬ ‫ﻧﻴﺎﺯﻣﻨﺪ ﺗﻌﺎﻭﻥ ﻭ ﻣﺸــﺎﺭﻛﺖ ﺩﻳﮕﺮﺍﻥ ﻫﺴــﺘﻨﺪ‪ ،‬ﺩﺭ ﻧﻈﺮﻳﻪ ﻫﺮﮔﻮﻧﻪ ﻧﺴــﺒﺖ ﻭ ﻧﻘﺶ ﺩﻳﻦ ﺩﺭ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻣﻴﺎﻥﻓﺮﻫﻨﮕﯽ‬ ‫ﺳــﺎﺯﻣﺎﻥ ﺍﺟﺘﻤﺎﻋﯽ ﺧﻮﺩ ﻭ ﻧﻴــﺰ ﺩﺭ ﺗﺒﻴﻴﻦ ﻫﻮﻳﺖ ﻭ ﺭﻭﺍﺑﻂ ﺑﻪ ﺳــﻮﺍﺑﻖ ﻓﺮﻫﻨﮕﯽ ﺭﺟــﻮﻉ ﻛﻨﻴﻢ‪ .‬ﺍﺯ ﺍﻳــﻦ ﺯﺍﻭﻳﻪ‪ ،‬ﺍﺩﻳﺎﻥ‬ ‫ﻣﻴﺎﻥﻓﺮﻫﻨﮕــﯽ‪ ،‬ﻣﻌﺘﻘــﺪ ﺑﻮﺩ ﻛﻪ ﻧﻈﻢ ﻣﻨﺎﺳــﺐ ﺩﺭ ﺗﻌﺎﻭﻥ ﻳﻜــﯽ ﺍﺯ ﻣﻬﻢﺗﺮﻳﻦ ﻭﺟﻮﻩ ﻋﻨﺎﺻﺮ ﻓﺮﻫﻨﮕﯽ ﻣﻠّﺖﻫﺎ ﺑﻮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﺑﺸــﺮﯼ ﺩﺭ ﭼﻨﻴﻦ ﺳــﺎﺯﻣﺎﻥ ﺍﺟﺘﻤﺎﻋﯽ‪ ،‬ﺯﻣﺎﻧــﯽ ﺑﻪﻭﺟﻮﺩ ﻣﻨﻈﺮ ﺩﻭﻡ ﺩﺭ ﺑﺮﺭﺳــﯽ ﻓﺮﺍﻳﻨﺪﻫﺎ‪ ،‬ﻣﻨﻈﺮ ﺳﺎﺧﺘﯽ ﺍﺳﺖ؛ ﺑﻪ‬ ‫ﻣﯽﺁﻳﺪ‪ ،‬ﻛﻪ ﺍﻧﺴــﺎﻥﻫﺎ ﺑﺎ ﻣﺤﺪﻭﺩ ﻛﺮﺩﻥ ﺍﺛﺮﺍﺕ ﻧﺎﺑﻮﺩﻛﻨﻨﺪﻩ ﺍﻳﻦﻣﻌﻨﺎ ﻛﻪ ﺩﺭ ﺳــﺎﺧﺖ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮓﻫﺎ‪ ،‬ﻧﻘﺶ‬ ‫ﻳﻜﺪﻳﮕــﺮ ﺍﺩﺍﺭﻩ ﺷــﻮﻧﺪ‪ .‬ﺑﻌــﺪ ﺍﺯ ﺍﺑﻦﺧﻠــﺪﻭﻥ‪ ،‬ﻣﻄﺎﻟﻌــﺎﺕ ﺩﻳﻦ ﺟﺴﺘﺠﻮ ﺷــﻮﺩ‪ .‬ﻣﻨﻈﺮ ﺳــﻮﻡ‪ ،‬ﻣﻨﻈﺮ ﺗﺮﻛﻴﺒﯽ ﺍﺳﺖ‪.‬‬ ‫ﺍﺟﺘﻤﺎﻋﯽ‪ ،‬ﺑﺮ ﺩﻳﺪﮔﺎﻩﻫﺎﯼ ﺍﻭ ﺗﻜﻴﻪ ﻛﺮﺩﻩ ﻭ ﺑﻪ ﻏﻨﯽ ﺳﺎﺧﺘﻦ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺍﻓﺮﺍﺩ ﺑﺮﺍﯼ ﺗﺴــﻬﻴﻞ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻣﻴﺎﻥﻓﺮﻫﻨﮕﯽ‪،‬‬ ‫ﺍﺩﺑﻴﺎﺕ ﻭ ﺭﻭﺵﻫﺎﯼ ﻣﻄﺎﻟﻌــﻪ ﻣﻴﺎﻥﻓﺮﻫﻨﮕﯽ ﻭ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﺑﻪ ﺗﺮﻛﻴﺐ ﻭ ﺍﺩﻏﺎﻡ ﺩﺳﺖ ﺯﺩﻩﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺩﺳﺘﻪ ﺑﺎ ﻓﺮﺽ ﻋﺪﻡ‬ ‫ّ‬ ‫ﺍﻣــﻜﺎﻥ ﮔﻔﺖ ﻭﮔﻮﯼ ﻣﻴﺎﻥ ﺍﺩﻳــﺎﻥ ﻭ ﺍﺯ ﺍﻳﻦ ﻃﺮﻳﻖ‪ ،‬ﺍﺭﺗﺒﺎﻁ‬ ‫ﭘﺮﺩﺍﺧﺘﻨﺪ‪) .‬ﺑﺎﻫﻨﺮ‪(٧٠ :١٣٨٠،‬‬ ‫ﻓﺮﻫﻨــﮓ ﺑﻪﻋﻨﻮﺍﻥ ﻳــﻚ ﭘﺪﻳﺪﻩﯼ ﭘﻴﭽﻴــﺪﻩ ﻭ ﻓﺮﺍﮔﻴﺮ‪ ،‬ﻣﻴﺎﻥ ﻓﺮﻫﻨﮓﻫﺎ ﻳﺎ ﻋﺪﻡ ﺗﺼﻮﺭ ﻧﺴــﺒﺖ ﺑﻪ ﺍﻳﻦ ﻣﻄﻠﺐ‪ ،‬ﺭﺍﻩ‬ ‫ﺩﺭ ﻣﻴﺎﻥ ﺍﻗــﻮﺍﻡ ﻭ ﻣﻠﻞ ﮔﻮﻧﺎﮔﻮﻥ ﺗﻌﺎﺭﻳــﻒ ﻣﺨﺘﻠﻔﯽ ﺩﺍﺭﺩ‪ .‬ﺩﺳــﺖﭼﻴﻦ ﻛــﺮﺩﻥ ﻭ ﺍﺩﻏﺎﻡ ﺭﺍ ﺩﺭ ﭘﻴــﺶ ﮔﺮﻓﺘﻪﺍﻧﺪ‪ .‬ﺑﺎﻳﺪ‬ ‫ﺑﻪﻋﻨــﻮﺍﻥ ﻳﻚ ﻣﺤﺼﻮﻝ ﻛــﻪ ﺍﺯ ﻣﺠﻤﻮﻋــﻪﯼ ﻓﺮﺍﻳﻨﺪﻫﺎﯼ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷــﺖ ﮐﻪ ﺍﻣﺮﻭﺯﻩ ﺑﺮﺧﯽ ﺍﺩﻳــﺎﻥ ﺣﺎﺻﻞ ﺍﺭﺗﺒﺎﻁ‬ ‫ﺍﺟﺘﻤﺎﻋﯽ ﻫﺮ ﺟﺎﻣﻌﻪﺍﯼ ﺑﻪﻭﺟﻮﺩ ﻣﯽﺁﻳﺪ‪ ،‬ﺯﻣﺎﻧﯽ ﻛﻪ ﺗﻮﺳﻂ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮓﻫﺎ ﻫﺴــﺘﻨﺪ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺁﻥﻫﺎ ﻣﯽﺗﻮﺍﻥ ﺑﻪ ﺩﻳﻦ‬ ‫ﻋﻀﻮﯼ ﺍﺯ ﻳﻚ ﻓﺮﻫﻨﮓ‪ ،‬ﺑــﺮﺍﯼ ﻣﺮﺩﻣﺎﻧﯽ ﺍﺯ ﻓﺮﻫﻨﮓ ﺩﻳﮕﺮ ﺳﻴﻚﻫﺎ ﺍﺷﺎﺭﻩ ﻛﺮﺩ‪ ،‬ﻛﻪ ﺗﺮﻛﻴﺒﯽ ﺍﺯ ﺩﻭ ﺩﻳﻦ ﺑﻮﺩﺍ ﻭ ﺍﺳﻼﻡ ﻭ‬ ‫ﺣﺎﺻﻞ ﻣﻮﺍﺟﻬﻪ ﺩﻭ ﻓﺮﻫﻨﮓ ﺍﺳﻼﻣﯽ ﻭ ﻫﻨﺪﻭ ﺍﺳﺖ‪) .‬ﻫﻤﺎﻥ(‬ ‫ﻓﺮﺳﺘﺎﺩﻩ ﺷﻮﺩ‪ ،‬ﺍﺭﺗﺒﺎﻁ ﻣﻴﺎﻥﻓﺮﻫﻨﮕﯽ ﺑﻪﻭﺟﻮﺩ ﻣﯽﺁﻳﺪ‪.‬‬ ‫ﭘــﺲ ﺩﻳﺪﮔﺎﻩﻫﺎﯼ ﻣﺨﺘﻠــﻒ ﻭ ﺍﺭﺯﺵﻫﺎﯼ ﻫﺮ ﺟﺎﻣﻌﻪ ﺑﻪ‬ ‫ﺍﺭﺗﺒﺎﻃــﺎﺕ ﻣﻴﺎﻥﻓﺮﻫﻨﮕــﯽ‪ ،‬ﺑﻪﻋﻨــﻮﺍﻥ ﻓﺮﺍﻳﻨــﺪ ﻣﺒﺎﺩﻟﻪ‬ ‫ﺍﻧﺪﻳﺸــﻪﻫﺎ‪ ،‬ﻣﻌﺎﻧــﯽ ﻭ ﻛﺎﻻﻫﺎﯼ ﻓﺮﻫﻨﮕﯽ ﻣﻴــﺎﻥ ﻣﺮﺩﻣﺎﻧﯽ ﻃﺮﻕ ﻣﺨﺘﻠﻒ ﺑﻪ ﺩﻳﮕﺮ ﺟﻮﺍﻣﻊ ﻣﻨﺘﻘﻞ ﻣﯽﺷﻮﺩ ﻭ ﺩﺭ ﺭﻭﺍﺑﻂ‬ ‫ﺍﺯ ﻓﺮﻫﻨﮓﻫــﺎﯼ ﻣﺨﺘﻠﻒ‪ ،‬ﺑﻴﻦ ﺁﻥ ﺩﺳــﺘﻪ ﺍﺯ ﻣﺮﺩﻡ ﺍﺗﻔﺎﻕ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﻣﻬﻢ ﺍﺳﺖ ﮐﻪ ﺑﺘﻮﺍﻧﻴﻢ ﺑﻪ ﻧﺤﻮ ﺷﺎﻳﺴﺘﻪ ﺩﻳﮕﺮﺍﻥ‬ ‫ﻣﯽﺍﻓﺘﺪ‪ ،‬ﻛــﻪ ﺍﺩﺭﺍﻛﺎﺕ ﻓﺮﻫﻨﮕﯽ ﻭ ﺳﻴﺴــﺘﻢﻫﺎﯼ ﻧﻤﺎﺩﻳﻦ ﺭﺍ ﻣﺘﺎﺛــﺮ ﮐﻨﻴﻢ‪ .‬ﺩﺭ ﺑﺴــﻴﺎﺭﯼ ﺍﺯ ﻣﻮﺍﻗﻊ ﺍﺻﻞ ﻳﮏ ﻓﺮﻫﻨﮓ‬ ‫ﺁﻧﻬﺎ ﺑﻪﺍﻧﺪﺍﺯﻩ ﻛﺎﻓﯽ ﻣﺠ ّﺰﺍ ﻫﺴــﺘﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦﮔﻮﻧﻪ ﺍﺯ ﺍﺭﺗﺒﺎﻁ‪ ،‬ﺑــﺎ ﺩﻳﺪﮔﺎﻩﻫــﺎﯼ ﻭﺍﻗﻌﯽ ﮐﻪ ﺍﺯ ﺁﻥ ﺩﺭ ﺟﺎﻣﻌــﻪ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‬ ‫ﺑﻴﻦ ﺩﻭ ﻃﺮﻑ ﺍﺭﺗﺒــﺎﻁ‪ ،‬ﻫﻴﭻﮔﻮﻧﻪ ﻋﻠﻘﻪﯼ ﻓﺮﻫﻨﮕﯽ ﻭﺟﻮﺩ ﺍﺧﺘــﻼﻑ ﺯﻳﺎﺩﯼ ﺩﺍﺭﺩ ﮐﻪ ﻣﻮﺟﺐ ﺑﺮﺩﺍﺷــﺖ ﻧﺎﺻﺤﻴﺢ ﻭ ﺑﻪ‬ ‫ﻧﺪﺍﺷــﺘﻪ ﻭ ﻳﺎ ﺍﻳﻦﻛﻪ ﻃﺮﻓﻴــﻦ‪ ،‬ﺩﺍﺭﺍﯼ ﭘﻴﻮﻧﺪﻫﺎﯼ ﻓﺮﻫﻨﮕﯽ ﻃﺒﻊ ﺁﻥ ﻋﻤﻠﮑﺮﺩ ﻧﺎﺩﺭﺳــﺖ ﻣﯽﺷــﻮﺩ‪ .‬ﺩﺭ ﺟﺎﻳﯽ ﮐﻪ ﻫﻨﻮﺯ‬ ‫ﺿﻌﻴﻔﯽ ﻫﺴــﺘﻨﺪ‪ .‬ﺍﺭﺗﺒﺎﻃــﺎﺕ ﻣﻴﺎﻥﻓﺮﻫﻨﮕﯽ‪ ،‬ﭼﻪ ﺩﺭ ﺍﺑﻌﺎﺩ ﻳﮏ ﻓﺮﻫﻨﮓ ﺩﺭﺳﺖ ﻭ ﻣﻄﻠﻮﺏ ﺩﺭ ﻳﮏ ﺟﺎﻣﻌﻪ ﺍﻳﺠﺎﺩ ﻧﺸﺪﻩ‬ ‫ﺧﺎﺻﯽ ﺑﻴﺸﺘﺮ ﺑﺎﺷــﺪ‪ ،‬ﻧﻤﯽﺗﻮﺍﻥ ﺍﻧﺘﻈﺎﺭ ﺗﺎﺛﻴﺮ ﮔــﺬﺍﺭﯼ ﺭﻭﯼ ﺟﻮﺍﻣﻊ ﺩﻳﮕﺮ‬ ‫ﻧﻈﺮﯼ ﻭ ﭼﻪ ﺩﺭ ﺍﺑﻌﺎﺩ ﻋﻤﻠﯽ‪ ،‬ﺩﺭ ﺑﺴــﺘﺮﻫﺎﯼ ّ‬

‫ﻣﻨﺎﺑﻊ‬

‫ﺟﻬﺎﻧﯽ ﺷﺪﻥ ﺑﺮﺍﻱ‬ ‫ﻣﻬﻨﺪﺳﻲ ﺗﺒﺎﺩﻻﺕ‬

‫ﻓﺮﻫﻨﮕﯽ ﻭ ﻣﻬﻨﺪﺳﻲ‬

‫ﻓﺮﻫﻨﮕﻲ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ‬

‫ﺑﺎﻳﺪ ﺯﻣﻴﻨﻪ ﺍﻳﻦ ﺍﻗﺪﺍﻡ‬

‫ﻓﺮﺍﻫﻢ ﺷﻮﺩ‪ .‬ﺑﻬﺘﺮﻳﻦ‬ ‫ﻣﺴﻴﺮ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ‬ ‫ﺍﺭﺯﺵﻫﺎﻱ ﺟﻬﺎﻥ‬

‫ﺷﻤﻮﻝ ﺍﺳﻼﻡ‪ ،‬ﮔﻔﺖ‬

‫ﻭﮔﻮﻱ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ‬ ‫ﻭ ﺑﻴﻨﺎﺩﻳﻨﻲ ﺍﺳﺖ‪.‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫ﺑﻴﻨﺎﺩﻳﻨﻲ ﺍﺳﺖ‪.‬‬

‫ﺩﺭ ﻓﻀﺎﯼ ﺳﻴﺎﻝ‬

‫‪٣٧‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺭﺍ ﺩﺍﺷــﺘﻪ ﻭ ﭼﻪ ﺑﺴــﺎ ﺩﺭ ﺍﻳﻦ ﺭﻭﻧﺪ ﺗﺎﺛﻴﺮ ﭘﺬﻳﺮ ﻫﻢ ﺑﺎﺷﻴﻢ‬ ‫ﻭ ﻫﻴــﭻ ﭼﻴﺰﯼ ﺑﺮﺍﯼ ﻳﮏ ﺟﺎﻣﻌﻪ ﺗــﺎ ﺍﻳﻦ ﺍﻧﺪﺍﺯﻩ ﺧﻄﺮﻧﺎﮎ ﺍﻓﺸــﺎﺭﯼ ﻧﺎﺩﺭﯼ‪ ،‬ﺍﻓﺴــﺮ‪ .‬ﻣﺎﻫﻨﺎﻣﻪ ﺷــﻮﺭﺍﯼ ﻋﺎﻟﯽ ﺍﻧﻘﻼﺏ‬ ‫ﻓﺮﻫﻨﮕﯽ‪.١٣٨٦،‬‬ ‫ﻧﻴﺴﺖ‪ .‬ﺭﺍﻩ ﺩﺭﻣﺎﻥ ﻭ ﻋﻼﺝ ﺁﻥ ﻣﻬﻨﺪﺳﯽ ﻓﺮﻫﻨﮕﯽ ﺍﺳﺖ‪.‬‬ ‫ﻣﺎ ﺑﺎ ﻣﻬﻨﺪﺳــﯽ ﻓﺮﻫﻨﮕﯽ ﺑﻴﻦﺍﻟﻤﻠﻠــﻲ ﻣﯽﺗﻮﺍﻧﻴﻢ ﻫﻤﺎﻥ ﺑﺎﻫﻨــﺮ‪ ،‬ﻧﺎﺻﺮ‪ ،‬ﻓﺼﻠﻨﺎﻣﻪ ﺭﺍﺩﻳــﻮ ﻭ ﺗﻠﻮﻳﺰﻳﻮﻥ‪ ،١٣٧٨ ،‬ﭘﻴﺶ‬ ‫ﺷﻤﺎﺭﻩ ‪.٢‬‬ ‫ﮔﻮﻧﻪ ﮐﻪ ﻣﯽﺧﻮﺍﻫﻴﻢ ﺗﺎﺛﻴﺮ ﮔﺬﺍﺭ ﺑﺎﺷــﻴﻢ ﻭ ﺍﻳﻦ ﻣﺴــﺘﻠﺰﻡ‬ ‫ﺑﺮﻧﺎﻣﻪ ﺭﻳﺰﯼ ﻭ ﻋﻤﻠﮑﺮﺩ ﺩﺭﺳﺖ ﻣﯽﺑﺎﺷﺪ‪ ،‬ﺑﺎ ﻧﻘﺸﻪ ﻣﻬﻨﺪﺳﯽ ﺑﺼﻴﺮﻧﻴﺎ‪ ،‬ﻋﻠﻴﺮﺿﺎ‪ .‬ﻣﺎﻫﻨﺎﻣﻪ ﺷﻮﺭﺍﯼ ﻋﺎﻟﯽ ﺍﻧﻘﻼﺏ ﻓﺮﻫﻨﮕﯽ‪،‬‬ ‫‪.١٣٨٥‬‬ ‫ﻓﺮﻫﻨﮕﯽ ﻣﯽﺗﻮﺍﻥ ﺣﺮﮐﺖ ﮐﺮﺩ ﻭ ﺭﺍﻩ ﺭﺍ ﺍﺯ ﺑﻴﺮﺍﻫﻪ ﺗﺸﺨﻴﺺ‬ ‫ﺩﺍﺩ ﻭ ﺍﺳــﺘﻘﻼﻝ‪ ،‬ﻫﻮﻳــﺖ ﻭ ﺍﻗﺘﺪﺍﺭ ﻣﻠــﺖ ﺧﻮﻳﺶ ﺭﺍ ﺣﻔﻆ ﺑﻴﻠﻴﺲ‪ ،‬ﺟﺎﻥ‪ .‬ﺍﺳــﻤﻴﺖ‪ ،‬ﺍﺳــﺘﻴﻮ‪ ،‬ﻣﺘﺮﺟﻢ ﺍﺑﻮﺍﻟﻘﺎﺳــﻢ ﺭﺍﻩ‬ ‫ﭼﻤﻨــﯽ ﻭ ﺩﻳﮕــﺮﺍﻥ »ﺟﻬﺎﻧﯽ ﺷــﺪﻥ ﺳﻴﺎﺳــﺖ‪ :‬ﺭﻭﺍﺑﻂ‬ ‫ﮐﻨﻴﻢ‪ .‬ﮐﺸــﻮﺭ ﺍﺳﻼﻣﯽ ﻣﺎ ﺑﺎ ﺁﻥ ﺗﻤﺪﻥ ﮔﺴﺘﺮﺩﻩ ﻭ ﻓﺮﻫﻨﮓ‬ ‫ﺑﻴﻦﺍﻟﻤﻠــﻞ ﺩﺭ ﻋﺼﺮ ﻧﻮﻳﻦ« ﺟﻠﺪ ﺩﻭﻡ‪ ،‬ﺍﻧﺘﺸــﺎﺭﺍﺕ ﺍﺑﺮﺍﺭ‬ ‫ﺍﺻﻴﻞ ﻭ ﺑﻪ ﭘﺸــﺘﻮﺍﻧﻪ ﺗﺎﺭﻳﺦ ﺩﺭﺧﺸــﺎﻥ ﺗﻮﺍﻧﺎﻳﯽ ﻭ ﻇﺮﻓﻴﺖ‬ ‫ﻣﻌﺎﺻﺮ‪ ،‬ﺗﻬﺮﺍﻥ ‪.١٣٨٣‬‬ ‫ﺁﻥ ﺭﺍ ﺩﺍﺭﺩ ﮐــﻪ ﻫﻤــﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﻣﯽﺧﻮﺍﻫــﺪ ﻭ ﻣﻄﺎﺑﻖ ﺑﺎ‬ ‫ﺍﻋﺘﻘﺎﺩﺍﺕ ﻣﻘﺪﺱ ﺍﺵ ﺍﺳــﺖ ﺭﻭﯼ ﺳﺎﻳﺮ ﻓﺮﻫﻨﮓﻫﺎ ﺗﺎﺛﻴﺮ ﭘﻬﻠﻮﺍﻥ‪ ،‬ﭼﻨﮕﻴﺰ‪ ،‬ﻓﺮﻫﻨﮓ ﺷﻨﺎﺳﯽ‪ ،‬ﺗﻬﺮﺍﻥ‪:،‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﻗﻄﺮﻩ‬ ‫‪.١٣٧٨‬‬ ‫ﺑﮕﺬﺍﺭﺩ‪.‬‬ ‫ﭘﻴﺮﻭﺯﻣﻨﺪ‪ ،‬ﻋﻠﻴﺮﺿﺎ‪ .‬ﺻﺎﺩﻗﯽ‪ ،‬ﺷــﻴﺪﻩ‪ ،‬ﭼﻴﺴﺘﯽ ﻓﺮﻫﻨﮓ ﻭ‬ ‫ﭼﮕﻮﻧﮕﯽ ﺗﻐﻴﻴﺮﺍﺕ ﺁﻥ‪.١٣٨٥ ،‬‬ ‫ﻧﺘﻴﺠﻪﮔﻴﺮﯼ‬ ‫ﺩﺭ ﭘﺎﻳﺎﻥ ﻧﮕﺎﺭﻧﺪﻩ ﻣﻌﺘﻘﺪ ﺍﺳــﺖ ﺑﺮﺍﯼ ﺍﻳﻨﮑﻪ ﺑﺘﻮﺍﻧﻴﻢ ﺩﺭ ﺯﺍﺋﺮﯼ‪ ،‬ﻣﺤﻤﺪﺭﺿﺎ‪ ،١٣٨٨ .‬ﻭﺏ ﺳــﺎﻳﺖ ﻧﻬﺎﺩ ﻣﻘﺎﻡ ﻣﻌﻈﻢ‬ ‫ﺭﻫﺒﺮﯼ‪.‬‬ ‫ﺩﻧﻴﺎﻳﯽ ﮐﻪ ﺯﻧﺪﮔﯽ ﻣﯽﮐﻨﻴــﻢ‪ ،‬ﻣﺒﺎﺩﻟﻪ ﻓﺮﻫﻨﮕﯽ ﺻﺤﻴﺤﯽ‬ ‫ﺩﺍﺷــﺘﻪ ﺑﺎﺷــﻴﻢ‪ .‬ﺑﺎﻳﺪ ﻓﺮﻫﻨﮓ ﺭﺍ ﺑﻪ ﻳﮏ ﺳﺮﯼ ﺍﺭﺯﺵﻫﺎ ﻭ ﺳــﻠﻴﻤﯽ‪ ،‬ﺣﺴــﻴﻦ »ﻓﺮﻫﻨــﮓ ﮔﺮﺍﻳــﯽ ﺟﻬﺎﻧﯽ ﺷــﺪﻥ ﻭ‬ ‫ﺣﻘــﻮﻕ ﺑﺸــﺮ«‪ ،‬ﺗﻬــﺮﺍﻥ‪ :‬ﺩﻓﺘــﺮ ﻣﻄﺎﻟﻌﺎﺕ ﺳﻴﺎﺳــﯽ ﻭ‬ ‫ﺩﻳﺪﮔﺎﻩﻫــﺎﯼ ﻣﻘﺪﺱ ﺗﺒﺪﻳﻞ ﮐﻨﻴﻢ ﻭ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﻧﻴﺎﺯﻣﻨﺪ‬ ‫ﺑﻴﻦﺍﻟﻤﻠﻠﯽ‪،‬ﺗﻬﺮﺍﻥ ‪.١٣٨٥‬‬ ‫ﺁﻥ ﺍﺳﺖ‪ ،‬ﮐﻪ ﺩﺭ ﺍﺑﺘﺪﺍ ﻫﺪﻑ ﻭ ﻣﻘﺼﺪ ﺭﺍ ﺑﺮﺍﯼ ﺧﻮﺩ ﻣﻌﻠﻮﻡ‬ ‫ﻭ ﻣﺸــﺨﺺ ﻧﻤﺎﻳﻴــﻢ ﻭ ﺑﺪﺍﻧﻴﻢ ﺁﻥ ﭼﻴﺰﯼ ﮐــﻪ ﺩﺭ ﺟﺎﻣﻌﻪ ﺻﺎﺩﻗــﯽ‪ ،‬ﺣﺎﮐــﻢ ‪ ،١٣٨٦‬ﻭﺏ ﺳــﺎﻳﺖ ﻧﻬﺎﺩ ﻣﻘــﺎﻡ ﻣﻌﻈﻢ‬ ‫ﺭﻫﺒﺮﯼ‪.‬‬ ‫ﺟﺮﻳــﺎﻥ ﺩﺍﺭﺩ‪ ،‬ﭼﻘﺪﺭ ﺑﺎ ﻓﺮﻫﻨﮓ ﻣﻄﻠﻮﺏ ﺁﻥ ﺟﺎﻣﻌﻪ ﻓﺎﺻﻠﻪ‬ ‫ﺩﺍﺭﺩ ﻭ ﺑﺪﺍﻧﻴﻢ ﭼﻪ ﭼﻴﺰﻫﺎﻳﯽ ﻭ ﺍﺯ ﭼﻪ ﻃﺮﻳﻘﯽ ﻓﺮﻫﻨﮓﻫﺎﯼ ﮐﺮﺑﺎﺳــﻴﺎﻥ‪ ،‬ﻗﺎﺳــﻢ‪،١٣٨٧ .‬ﻭﺏ ﺳــﺎﻳﺖ ﭘﮋﻭﻫﺸــﮑﺪﻩ‬ ‫ﺑﺎﻗﺮﺍﻟﻌﻠﻮﻡ‪.‬‬ ‫ﺟﺎﻣﻌﻪ ﻣﻴﺰﺑﺎﻥ ﺭﺍ ﺗﺤﺖ ﺗﺎﺛﻴﺮ ﻗﺮﺍ ﻣﯽﺩﻫﺪ‪.‬‬ ‫ﺩﺭ ﺗﺒــﺎﺩﻻﺕ ﻓﺮﻫﻨﮕﯽ ﺑﻪ ﺩﻻﻳــﻞ ﻣﺨﺘﻠﻒ ﺧﻮﺍﻩ ﻧﺎﺧﻮﺍﻩ ﮐﺮﻳﻤــﯽ ﺑﻨﺪﺭﺁﺑﺎﺩﯼ‪،‬ﻣﺤﻤﺪﻋﻠــﯽ‪ ،‬ﻣﺎﻫﻴــﺖ ﻭﺍﻗﻌﯽ ﻧﻈﺎﻡ‬ ‫ﺟﻤﻬﻮﺭﯼ ﺍﺳﻼﻣﯽ‪،‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﻳﺰﺩ‪١٣٨٩ .،‬‬ ‫ﺍﻳــﻦ ﺭﻭﺍﺑﻂ ﻣﻮﺟــﺐ ﺗﺎﺛﻴﺮ ﭘﺬﻳــﺮﯼ ﺟﻮﺍﻣــﻊ ﺍﺯ ﻳﮑﺪﻳﮕﺮ‬ ‫ﻣﯽﺷــﻮﺩ‪ .‬ﺑﺮﺍﯼ ﺍﺭﺗﺒﺎﻁ ﺑﻬﺘﺮ ﺳﻴﺎﺳــﯽ‪ ،‬ﻣﺬﻫﺒﯽ‪ ،‬ﺗﺠﺎﺭﯼ‪ ،‬ﮔﻞ ﻣﺤﻤﺪﯼ‪ ،‬ﺍﺣﻤﺪ‪» ،‬ﺟﻬﺎﻧﯽ ﺷــﺪﻥ ﻓﺮﻫﻨﮓ‪ ،‬ﻫﻮﻳﺖ«‪،‬‬ ‫ﺗﻬﺮﺍﻥ‪ :‬ﻧﺸﺮ ﻧﯽ ‪.١٣٨١‬‬ ‫ﺑﺎﺯﺭﮔﺎﻧﯽ‪ ،‬ﺍﺟﺘﻤﺎﻋﯽ ﺑﺎﻳﺪ ﺩﺭ ﺍﺑﺘﺪﺍ ﻣﺒﺎﺩﻻﺕ ﻓﺮﻫﻨﮕﯽ ﺭﺍ ﺩﺭ‬ ‫ﻧﻈﺮ ﮔﺮﻓﺖ ﻭ ﺩﺭ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﻧﻴﺎﺯ ﺑﻪ ﻣﻬﻨﺪﺳﯽ ﻓﺮﻫﻨﮕﯽ ﻣﺎﻳﻮﻥ‪ ،‬ﻣﺤﻤﺪﻫﺎﺩﯼ؛ ﺟﻬﺎﻧﮕﺮﺩﯼ ﺍﺭﺗﺒﺎﻃﯽ ﻣﻴﺎﻥﻓﺮﻫﻨﮕﯽ‪،‬‬ ‫ﺗﻬﺮﺍﻥ‪ ،‬ﺍﻧﺘﺸــﺎﺭﺍﺕ ﺩﺍﻧﺸــﮕﺎﻩ ﺍﻣﺎﻡ ﺻــﺎﺩﻕ)ﻉ(‪،١٣٨٤ ،‬‬ ‫ﭘﻴــﺶ ﻣﯽﺁﻳﺪ ﺑﻪ ﺍﻳﻦ ﻃﺮﻳــﻖ ﻫﺮ ﻣﻠﺘــﯽ ﺑﺘﻮﺍﻧﺪ ﻓﺮﻫﻨﮓ‬ ‫ﭼﺎﭖ ﺍﻭﻝ‪.‬‬ ‫ﻏﻨــﯽ ﻭ ﮐﺎﻣﻞ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺩﻳﮕــﺮ ﻣﻠﻞ ﻗﺮﺍﺭ ﺩﻫﺪ ﻭ‬ ‫ﻓﺮﻫﻨﮓﻫــﺎﯼ ﺳــﻮﺀ ﺭﺍ ﺍﺯ ﺁﻧﻬﺎ ﺩﺭ ﮐﻢﺗﺮﻳــﻦ ﺣﺎﻟﺖ ﻣﻤﮑﻦ ﻧﮕﺎﻫــﺪﺍﺭﯼ‪ ،‬ﺑﺎﺑــﮏ‪ .‬ﻣﺎﻫﻨﺎﻣــﻪ ﺷــﻮﺭﺍﯼ ﻋﺎﻟــﯽ ﺍﻧﻘــﻼﺏ‬ ‫ﻓﺮﻫﻨﮕﯽ‪.١٣٨٦،‬‬ ‫ﺑﭙﺬﻳﺮﻧﺪ‪ .‬ﺑﺮﻧﺪﻩ ﻗﻤﺎﺭ ﺩﻳﭙﻠﻤﺎﺳﯽ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﻓﻀﺎﯼ ﺳﻴﺎﻝ ﺟﻬﺎﻧﯽ ﺷﺪﻥ ﺑﺮﺍﻱ ﻣﻬﻨﺪﺳﻲ ﺗﺒﺎﺩﻻﺕ ﻧﻬﺎﻭﻧﺪﻳــﺎﻥ‪ ،‬ﻣﺠﻴــﺪ‪ .‬ﻣﺎﻫﻨﺎﻣــﻪ ﺷــﻮﺭﺍﯼ ﻋﺎﻟــﯽ ﺍﻧﻘﻼﺏ‬ ‫ﻓﺮﻫﻨﮕﯽ‪.١٣٨٦،‬‬ ‫ﻓﺮﻫﻨﮕﯽ ﻭ ﻣﻬﻨﺪﺳﻲ ﻓﺮﻫﻨﮕﻲ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﺑﺎﻳﺪ ﺯﻣﻴﻨﻪ ﺍﻳﻦ‬ ‫ﺍﻗﺪﺍﻡ ﻓﺮﺍﻫﻢ ﺷــﻮﺩ‪ .‬ﺑﻬﺘﺮﻳﻦ ﻣﺴﻴﺮ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺍﺭﺯﺵﻫﺎﻱ ﻭﺛﻮﻗﯽ‪،‬ﻣﻨﺼــﻮﺭ‪ .‬ﻧﻴــﮏ ﺧﻠﻖ‪،‬ﻋﻠﯽ ﺍﮐﺒــﺮ »ﻣﺒﺎﻧﯽ ﺟﺎﻣﻌﻪ‬ ‫ﺷﻨﺎﺳﯽ«‪ ،‬ﺗﻬﺮﺍﻥ‪ :‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﺧﺮﺩﻣﻨﺪ‪.١٣٧٠‬‬ ‫ﺟﻬﺎﻥ ﺷــﻤﻮﻝ ﺍﺳــﻼﻡ‪ ،‬ﮔﻔــﺖ ﻭﮔﻮﻱ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻭ‬

‫ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﯽ ﻭ ﺟﻨﺒﺶﻫﺎﯼ ﺑﻴﺪﺍﺭﻱ ﻏﺮﺏ‬ ‫)ﺯﻣﻴﻨﻪﺍﯼ ﺑﺮﺍﯼ ﮔﻔﺖ ﻭﮔﻮﯼ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺑﺎ ﻏﺮﺏ(‬ ‫ﻣﺤﻤﺪ ﻗﺎﻟﻴﺒﺎﻑ ﺧﺮﺍﺳﺎﻧﻲ‬ ‫ﮐﺎﺭﺷﻨﺎﺱ ﺍﺭﺷﺪ ﻓﺮﻫﻨﮕﯽ‬

‫ﭼﮑﻴﺪﻩ‪:‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٣٨‬‬

‫ﻭﻟﯽ ﻋﻈﻤﺖ ﺁﻥ ﺭﺍ ﺩﺭ ﺣﺮ ﮐﺖﻫﺎﯼ ﺑﻴﺪﺍﺭﯼ ﺍﻧﺴﺎﻧﯽ ﻋﺪﺍﻟﺖ‬ ‫ﺧﻮﺍﻫﺎﻧﻪ ﺑﺎ ﻋﻨﻮﺍﻥ ﺟﻨﺒﺶ ﺗﺴــﺨﻴﺮ ﻭﺍﻟﺴــﺘﺮﻳﺖ ﺍﻣﺮﻳﮑﺎ ﺩﺭ‬ ‫ﺣﺎﻝ ﺣﺎﺿﺮ ﺷﺎﻫﺪﻳﻢ‪.‬‬ ‫ﮐﻠﻴــﺪﻭﺍﮊﻩ‪ :‬ﺧﻼﻗــﺎﻥ ﻓﺮﻫﻨﮕﯽ‪ ،‬ﺟﻨﺒﺶﻫــﺎﯼ ﺑﻴﺪﺍﺭﯼ‪،‬‬ ‫ﻏﺮﺏ‪،‬ﺟﺎﻣﻌﻪ ﺳﺮﻣﺎﻳﻪ ﺩﺍﺭﯼ‬

‫ﺩﺭ ﭘﺲ ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺍﻋﺘﺮﺍﺿﺎﺕ ﺩﺭ ﻏﺮﺏ ﭼﻪ ﺟﻨﻴﺶﻫﺎﻱ‬ ‫ﺯﻳﺴﺖ ﻣﺤﻴﻄﻲ ﻣﻮﺳﻮﻡ ﺑﻪ ﺟﻨﺒﺶ ﺳﺒﺰ ﻭ ﭼﻪ ﺣﺮﻛﺖﻫﺎﻱ‬ ‫ﻋﺪﺍﻟﺖ ﺧﻮﺍﻫﺎﻧﻪ ﻭ ﻣﻌﺘﺮﺽ ﺑﻪ ﻧﻈﺎﻡ ﺳﺮﻣﺎﻳﻪ ﺩﺍﺭﻱ‪ ،‬ﻛﺎﻧﻮﻧﻲ‬ ‫ﻣﻌﻨﺎﺳــﺎﺯ ﺑﻪ ﻧﺎﻡ ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻭﺟــﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﻛﻪ ﺑﻪ‬ ‫ﺗﺎﺯﮔﻲ ﺭﺷﺪ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﻭﺭﺍﻱ ﻣﻌﻴﺎﺭﻫﺎﻱ ﻣﺪﺭﻧﻴﺴﺖﻫﺎ‬ ‫ﻭ ﺟﻨــﺎﺡ ﻣﻘﺎﺑﻞ ﺁﻥ‪،‬ﻣﺤﺎﻓﻈﻪﻛﺎﺭﺍﻥ ﻗــﺮﺍﺭ ﺩﺍﺭﻧﺪ‪ .‬ﺍﻳﻦ ﮔﺮﻭﻩ ﻣﻘﺪﻣﻪ‬ ‫ﺟﻬﺎﻥ ﺍﻣﺮﻭﺯ ﺑﺎ ﻧﺎﭘﺎﻳﺪﺍﺭﯼﻫﺎﯼ ﺑﻨﻴﺎﺩﻳﻨﯽ ﺭﻭﺑﺮﻭ ﺍﺳﺖ ﮐﻪ‬ ‫ﺑﻪ ﻃــﻮﺭ ﻋﻤﺪﻩ ﺍﺭﺯﺵ ﻣﺤﻮﺭ ﻭ ﻓﺮﺍﻣﺎﺩﻱ ﮔﺮﺍ ﻫﺴــﺘﻨﺪ‪ ،‬ﺩﺭ‬ ‫ﻧﺘﻴﺠﻪ ﻓﻘﻂ ﺑﻪ ﺩﻧﺒﺎﻝ ﻗﺪﺭﺕ ﺳﻴﺎﺳﻲ ﻧﻴﺴﺘﻨﺪ‪ ،‬ﺁﻧﻬﺎ ﺗﻮﺳﻂ ﺗﻨﻬﺎ ﺭﺍﻩ ﺍﺻﻼﺡ ﺁﻥ ﺩﺭ ﺗﺤﻮﻝ ﻓﻦ ﺁﻭﺭﻱ ﺳــﺒﺰ ﻭ ﺗﺤﻮﻝ ﺩﺭ‬ ‫ﺍﺭﺯﺵﻫﺎﯼ ﺧﻮﻳﺶ ﺗﻌﺮﻳﻒ ﻣﯽﺷﻮﻧﺪ‪ .‬ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﯽ‪ ،‬ﺑﻪ ﺍﻭﻟﻮﻳﺖﻫﺎ ﻭ ﺍﺭﺯﺵﻫﺎﻱ ﺍﺟﺘﻤﺎﻋﯽ ﺩﺭ ﺭﺍﺳــﺘﺎﯼ ﺍﻳﺠﺎﺩ ﻳﮏ‬ ‫ﺷــﺪﺕ ﺑﻪ ﺑﺮﺧﯽ ﺍﺯ ﺟﻨﺒﺶﻫﺎﯼ ﺍﺟﺘﻤﺎﻋﯽ ﻭ ﺟﻨﺒﺶﻫﺎﯼ ﻧﻈﺎﻡ ﺍﺟﺘﻤﺎﻋﯽ‪ -‬ﺍﻗﺘﺼﺎﺩﯼ ﭘﺎﻳﺪﺍﺭ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺩﻏﺪﻏﻪ ﻣﻮﺭﺩ‬ ‫ﺑﻴﺪﺍﺭﯼ ﮐﻪ ﺍﺯ ﺩﻫﻪ ‪ ٦٠‬ﺑﻪ ﺑﻌﺪ ﻇﺎﻫﺮ ﺷﺪﻧﺪ‪ ،‬ﺍﺭﺝ ﻧﻬﺎﺩﻩ‪ ،‬ﺩﺭ ﺍﺗﻔﺎﻕ ﻣﺘﻔﮑﺮﻳﻦ ﭘﻴﺸﺮﻭ ﻏﺮﺏ ﺍﺳﺖ )ﺗﻴﺒﺲ‪.(٢٠١١ ،‬‬ ‫ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﻣﺘﻔﮑﺮﻳﻦ ﻭ ﺭﻭﺷﻨﻔﮑﺮﺍﻥ‪ ،‬ﮐﻪ ﻣﺎ ﺍﺯ ﺍﻳﻦ ﭘﺲ‪،‬‬ ‫ﭘﯽ ﺑﺮﻓﮑﻨﺪﻥ ﺷــﮑﻞ ﺟﺪﻳﺪﯼ ﺍﺯ ﺍﻳﻦ ﺟﻨﺒﺶﻫﺎ ﺩﺭ ﺟﻬﺎﻥ‬ ‫ﻏﺮﺏ ﻣﯽﺑﺎﺷــﻨﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ‪ ،‬ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﻏﺮﺏ‪ ،‬ﺩﺭ ﺣﺎﻝ ﺑﺮ ﺍﺳــﺎﺱ ﻧﺎﻡ ﮔــﺬﺍﺭﯼ ﭘــﻞ ﺭﯼ‪ (Paul Ray) ،‬ﺁﻧﻬﺎ ﺭﺍ‬ ‫ﺧﻠﻖ ﻳﮏ ﻓﺮﻫﻨﮓ ﺟﺪﻳﺪ ﻫﺴﺘﻨﺪ‪ .‬ﺍﺯ ﻃﺮﻓﻲ ﻫﻤﮕﺮﺍﻳﻲ ﺍﻳﻦ ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﯽ ﻣﯽﺧﻮﺍﻧﻴﻢ ﻫﻢ ﻧﮕﺮﺍﻥ ﺁﻳﻨﺪﻩ ﻫﺴــﺘﻨﺪ ﻭ‬ ‫ﺟﻨﺒﺶﻫﺎﻱ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﺟﻨﺒﺶﻫــﺎﻱ ﺑﻴﺪﺍﺭﻱ ﻧﻮﻳﻦ‪ ،‬ﺩﺭ ﻫﻢ ﺑﺮﻧﺎﻣﻪﻫﺎﯼ ﻓﺮﺍﻭﺍﻧﯽ ﺑﺮﺍﯼ ﺁﻥ ﺩﺍﺭﻧﺪ‪ .‬ﺍﻣﺎ ﻣﺸــﮑﻞ ﻋﻤﺪﻩ‬ ‫ﻳــﻚ ﺟﻨﺒﺶ ﻋﻤﻮﻣــﻲ ﺑﺮﺍﻱ ﺗﻐﻴﻴﺮ‪ ،‬ﺑﻪ ﺗﺪﺭﻳــﺞ ﻭ ﺁﺭﺍﻡ ﺩﺭ ﺁﻧﻬﺎ ﭘﺮﺍﮐﻨﺪﮔﯽ ﻭ ﻋﺪﻡ ﺍﻣﮑﺎﻧﺎﺕ ﺷﺎﻳﺴــﺘﻪ ﺭﺳﺎﻧﻪﺍﯼ ﺍﺳﺖ‪.‬‬ ‫ﺣﺎﻝ ﺍﻧﺠﺎﻡ ﺍﺳﺖ‪ ،‬ﮔﺮﭼﻪ ﺍﺷﮑﺎﻝ ﺳﻴﺎﺳﻲ ﻣﺸﻬﻮﺩﯼ ﻧﺪﺍﺭﺩ ﻫﺮﭼﻨﺪ ﺁﻧﻬﺎ ﺩﺭ ﺷﺒﮑﻪﻫﺎﯼ ﺍﺟﺘﻤﺎﻋﯽ ﺣﻀﻮﺭﯼ ﻗﻮﯼ ﺩﺍﺭﻧﺪ‬

‫ﺍﻣﺮﻭﺯﻩ ﺷﺎﻫﺪﻳﻢ‬

‫ﮐﻪ ﭼﮕﻮﻧﻪ ﺗﺤﻮﻝ‬

‫ﻓﺮﻫﻨﮕﯽ ﻭ ﺟﻬﺎﻧﯽ‬ ‫ﺷﺪﻥ ﻓﺮﻫﻨﮕﯽ ﺑﺮ‬

‫ﭘﺎﻳﻪ ﺟﻬﺶ ﺩﺭ ﻓﻦ‬

‫ﺁﻭﺭﻱ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻭ‬

‫ﻭﺟﻮﺩ ﺑﯽﺷﻤﺎﺭﯼ ﺍﺯ‬

‫ﺷﺒﮑﻪﻫﺎﯼ ﺍﺟﺘﻤﺎﻋﯽ‪،‬‬

‫ﻓﺮﻫﻨﮓ ﺟﻬﺎﻧﯽ ﺭﺍ ﺑﺎ‬ ‫ﻭﻳﮋﮔﯽﻫﺎﯼ ﻣﺸﺘﺮﮎ‬

‫ﻓﺮﺍﻭﺍﻥ ﺷﻜﻞ ﻣﻲﺩﻫﺪ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٣٩‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺍﻣﺎ ﺩﺭ ﺯﻣﻴﻨﻪ ﺭﺳــﺎﻧﻪﻫﺎﯼ ﺩﻳﺠﻴﺘﺎﻝ ﻧﻴﺎﺯﻫﺎﯼ ﺁﻧﻬﺎ ﺑﺮﺁﻭﺭﺩﻩ ﺷﺮﻭﻉ ﺷــﺪﻩ ﺑﻪ ﺑﺎﻻ ﺣﺮﮐﺖ ﻣﯽﮐﻨﻨﺪ ﻭ ﺩﺭﻧﻬﺎﻳﺖ ﺑﻪ ﺧﻮﺩ‬ ‫ﻧﺸﺪﻩ ﺍﺳــﺖ‪ .‬ﻣﺸــﮑﻞ ﺩﻳﮕﺮ ﺁﻧﻬﺎ ﻋﺪﻡ ﻭﺟﻮﺩ ﺗﺸﮑﻞﻫﺎﯼ ﺷﮑﻮﻓﺎﻳﯽ ﻣﻲﺭﺳﺪ‪ .‬ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺩﺭ ﭘﯽ ﻓﺮﺻﺖﻫﺎﻳﯽ‬ ‫ﺣﺰﺑﯽ ﻣﻠﯽ ﻭ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﺍﺳــﺖ ﻭ ﻫﻤﻴﻦ ﻃﻮﺭ ﻣﻨﺎﺑﻊ ﻣﺎﻟﯽ ﺑﺮﺍﯼ ﺧﻮﺩ ﺑﻴﺎﻧﮕﺮﯼ ﻫﺴــﺘﻨﺪ‪ .‬ﺗﮑﺎﻣــﻞ ﺍﺭﺯﺵﻫﺎ ﺩﺭ ﺍﻭﺍﺧﺮ‬ ‫ﻣﻄﻠﻮﺑﯽ ﻧﺪﺍﺭﻧﺪ‪.‬‬ ‫ﻗــﺮﻥ ﺑﻴﺴــﺘﻢ )‪ (Inglehart,Ronald 1990‬ﺍﺗﻔــﺎﻕ‬ ‫ﺍﻣﺮﻭﺯﻩ ﺍﮔﺮ ﺍﻳﻦ ﮔﺮﻭﻩﻫﺎ ﺩﺍﺭﺍﻱ ﺗﺸــﮑﻞ ﻗﻮﯼ ﻭ ﻳﻜﭙﺎﺭﭼﻪ ﺍﻓﺘﺎﺩ‪ .‬ﻇﻬﻮﺭ ﻭ ﺭﺷﺪ ﺍﺭﺯﺵﻫﺎﯼ ﻓﺮﺍﻣﺎﺩﯼ ﮔﺮﺍ ﺣﺎﺻﻞ ﻭﺟﻮﺩ‬ ‫ﺟﻬﺎﻧــﻲ‪ ،‬ﻫﻤﺮﺍﻩ ﺑﺎ ﺍﻣﮑﺎﻧﺎﺕ ﻣﻨﺎﺳــﺐ ﺑﺎﺷــﻨﺪ‪ ،‬ﺑﺰﺭﮔﺘﺮﻳﻦ ﺍﻣﻨﻴﺖ ﺟﺎﻧﯽ ﻭ ﺍﻗﺘﺼﺎﺩﯼ ﻓﺮﺍﮔﻴﺮ ﭘﺲ ﺍﺯ ﺟﻨﮓ ﺩﻭﻡ ﺟﻬﺎﻧﯽ‬ ‫ﺗﻬﺪﻳﺪ ﺑــﺮﺍﻱ ﻧﻮﻣﺤﺎﻓﻈﻪﻛﺎﺭﺍﻥ ﻭ ﺩﻳﮕﺮ ﺍﺣــﺰﺍﺏ ﺣﺎﻛﻢ ﺑﺮ ﺑﻮﺩ‪ .‬ﺍﺭﺯﺵﻫﺎﯼ ﭘﺴﺖ ﻣﺪﺭﻥ ﻣﻮﺟﺐ ﻋﺪﻡ ﺍﻋﺘﻤﺎﺩ ﺑﻪ ﺍﻗﺘﺪﺍﺭ‬ ‫ﺁﻣﺮﻳﻜﺎ ﻭ ﻏﺮﺏ ﻣﻲﺑﺎﺷــﻨﺪ‪ .‬ﻫﻤﻴــﻦ ﺗﻬﺪﻳﺪ ﻳﻜﻲ ﺍﺯ ﻋﻮﺍﻣﻞ ﺳﻴﺎﺳﯽ ﻭ ﺗﮑﻨﻮﻟﻮﮊﻳﮑﯽ ﺷﺪ ﻭ ﺍﺯ ﺳﻮﯼ ﺩﻳﮕﺮ ﺗﻤﺎﻳﻞ ﺑﺎﻻﻳﯽ‬ ‫ﻣﻬــﻢ ﺑﺮﺍﻱ ﺍﻳﺠﺎﺩ ﻳﻚ ﺟﻨﮓ ﺻﻠﻴﺒﻲ ﺩﻳﮕﺮ ﺑﺮﺍﻱ ﺣﺎﻛﻤﺎﻥ ﺑﺮﺍﻱ ﻣﺸﺎﺭﮐﺖ ﺳﻴﺎﺳﯽ ﻭ ﺧﻮﺩ ﺑﻴﺎﻧﮕﺮﯼ ﺷﻜﻞ ﮔﺮﻓﺖ‪.‬‬ ‫ﻏﺮﺏ ﺑﻮﺩ ﺗﺎ ﺍﻓﻜﺎﺭ ﻋﻤﻮﻣﻲ ﺭﺍ ﻣﺘﻮﺟﻪ ﺟﻬﺎﻥ ﺍﺳﻼﻡ ﻛﻨﻨﺪ ﻭ‬ ‫ﻧﺘﺎﻳﺞ ﺣﺎﺿﺮ ﻧﺸــﺎﻥ ﺩﺍﺩﻩ ﺍﺳــﺖ ﮐﻪ ﺗﺤﻮﻝ ﺩﺭ ﺍﺭﺯﺵﻫﺎ‬ ‫ﺍﺯ ﻓﺮﻭﭘﺎﺷﻲ ﺩﺭﻭﻥ ﺗﻤﺪﻧﻲ ﺧﻮﺩ ﺟﻠﻮﮔﻴﺮﻱ ﻧﻤﺎﻳﻨﺪ‪.‬‬ ‫ﻣﻨﺤﺼﺮ ﺑﻪ ﮐﺸــﻮﺭﻫﺎﯼ ﺛﺮﻭﺗﻤﻨﺪ ﺷــﻤﺎﻝ ﻳﺎ ﻏﺮﺏ ﻧﻴﺴﺖ‪.‬‬ ‫ﺑﺎ ﻗﺪﺭﺕ ﻳﺎﻓﺘﻦ ﺟﺒﻬﻪ ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﻲ‪ ،‬ﻧﻈﺎﻣﯽﮔﺮﺍﻳﺎﻥ )‪ (Inglehart Ronald ،1997‬ﺍﻣﺮﻭﺯﻩ ﺷــﺎﻫﺪﻳﻢ ﮐﻪ‬ ‫ﻭ ﺳــﺮﻣﺎﻳﻪ ﺳــﺎﻻﺭﺍﻥ ﻏﺮﺏ ﺩﺭ ﻫﻢ ﻣﯽﭘﺎﺷــﻨﺪ‪ .‬ﺍﻳﻦ ﺍﺗﻔﺎﻕ ﭼﮕﻮﻧﻪ ﺗﺤﻮﻝ ﻓﺮﻫﻨﮕﯽ ﻭ ﺟﻬﺎﻧﯽ ﺷــﺪﻥ ﻓﺮﻫﻨﮕﯽ ﺑﺮ ﭘﺎﻳﻪ‬ ‫ﺧﻮﺍﻫــﺪ ﺍﻓﺘﺎﺩ‪ ،‬ﺍﻣﺎ ﻗﺎﺑﻠﻪﻫﺎﯼ ﻣﺎﻫــﺮ ﻭ ﻗﻮﯼﺍﯼ ﻻﺯﻡ ﺩﺍﺭﺩ ﺗﺎ ﺟﻬــﺶ ﺩﺭ ﻓــﻦ ﺁﻭﺭﻱ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻭ ﻭﺟﻮﺩ ﺑﯽﺷــﻤﺎﺭﯼ ﺍﺯ‬ ‫ﻗﺪﺭﺕﻫﺎﻱ ﺻﻠﺢ ﻃﻠﺐ‪ ،‬ﻣﻌﻨﻮﻳﺖﮔﺮﺍ‪ ،‬ﻣﺤﻴﻂ ﺯﻳﺴــﺖﮔﺮﺍ‪ ،‬ﺷــﺒﮑﻪﻫﺎﯼ ﺍﺟﺘﻤﺎﻋﯽ‪ ،‬ﻓﺮﻫﻨﮓ ﺟﻬﺎﻧــﯽ ﺭﺍ ﺑﺎ ﻭﻳﮋﮔﯽﻫﺎﯼ‬ ‫ﻋﺪﺍﻟﺖ ﻃﻠﺐ‪ ،‬ﻇﻠﻢ ﺳــﺘﻴﺰ‪ ،‬ﺳﺮﻣﺎﻳﻪ ﺳــﺎﻻﺭ ﺳﺘﻴﺰ ﻭ‪ . . .‬ﺭﺍ ﻣﺸﺘﺮﮎ ﻓﺮﺍﻭﺍﻥ ﺷﻜﻞ ﻣﻲﺩﻫﺪ‪.‬‬ ‫ﺯﻭﺩﺗﺮ ﺑﻪ ﺩﻧﻴﺎ ﺑﻴﺎﻭﺭﺩ‪ .‬ﺍﻳﻦ ﻫﻤﺎﻥ ﺟﻨﻴﻨﯽ ﺍﺳﺖ ﮐﻪ ﮔﻪ ﮔﺎﻩ‬ ‫ﺩﺭ ﺳــﺎﻝ ‪ ،٢٠٠٠‬ﭘﻞ ﺭﯼ ﻭ ﺷــﺮﯼ ﺭﻭﺕ ﺍﻧﺪﺭﺳــﻮﻥ‬ ‫ﺁﺛﺎﺭ ﺟﻨﺐ ﻭ ﺟﻮﺵ ﺁﻥ ﺭﺍ ﺩﺭ ﮔﻮﺷﻪ ﻭ ﮐﻨﺎﺭ ﺟﻬﺎﻥ ﺩﺭ ﻏﺮﺏ ) ‪ (Anderson Sherry Ruth‬ﺗﻮﺟﻪ ﻫﻤﮕﺎﻥ ﺭﺍ‬ ‫ﻭ ﺷﺮﻕ ﺍﺣﺴﺎﺱ ﻣﻲﻛﻨﻴﻢ‪.‬‬ ‫ﺑﻪ ﺳــﻮﯼ ﺍﻳﻦ ﺗﺤﻮﻝ ﺑﺎ ﺍﻧﺘﺸﺎﺭﮐﺘﺎﺏ ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﯽ‬ ‫ﺩﺍﺩﻩﻫــﺎﯼ ﭘﻴﻤﺎﻳــﺶ ﺍﺟﺘﻤﺎﻋﯽ ﻧﺸــﺎﻥ ﻣﯽﺩﻫﺪ ﮐﻪ ﺩﺭ )‪ (Cultural Creatives‬ﺟﻠــﺐ ﻛﺮﺩﻧــﺪ‪) .‬ﺭﯼ ﻭ‬ ‫ﺑﺴــﻴﺎﺭﯼ ﻣﻠــﻞ‪ ،‬ﻧﺰﺩﻳﮏ ﺑــﻪ ‪ ٥٠‬ﺩﺭﺻﺪ ﺍﺯ ﻣــﺮﺩﻡ ﺭﻭ ﺑﻪ ﺍﻧﺪﺭﺳﻮﻥ‪ (٢٠٠٠ ،‬ﮐﺘﺎﺑﯽ ﮐﻪ ﺯﻣﻴﻨﻪﻫﺎﯼ ﺍﻧﻘﻼﺏ ﺁﺭﺍﻡ ﻭ‬ ‫ﺍﺭﺯﺵﻫﺎﯼ ﻓﺮﺍﻣــﺎﺩﯼ ﮔﺮﺍ ﺁﻭﺭﺩﻩﺍﻧﺪ‪ .‬ﺍﻟﮕــﻮﯼ ﺭﻓﺘﺎﺭﯼ ﺍﻳﻦ ﺩﺭ ﺭﺍﻩ ﺭﺍ ﺗﺮﺳﻴﻢ ﮐﺮﺩ‪.‬‬ ‫ﺗﺤﻮﻝ ﻧﺸــﺎﻥ ﻣﯽﺩﻫﺪ ﮐﻪ ﺍﺭﺯﺵﻫﺎﯼ ﻣﺪﺭﻧﻴﺘﻪ ﺑﻪ ﺳﺮﻋﺖ‬ ‫ﺍﻣــﺮﻭﺯﻩ ﺧﻼﻗــﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻛﻪ ﻣﺠﻤﻮﻋﻪﺍﻱ ﺍﺯ ﺭﻭﺷــﻦ‬ ‫ﺟــﺎﯼ ﺧﻮﺩ ﺭﺍ ﺑــﻪ ﺍﺭﺯﺵﻫﺎﯼ ﭘﺴــﺎ ﻣﺪﺭﻧﻴﺘــﻪ ﻣﯽﺩﻫﻨﺪ ﺍﻧﺪﻳﺸﺎﻧﻲ ﻫﺴﺘﻨﺪ ﻛﻪ ﺑﻪ ﭼﺸــﻢﺍﻧﺪﺍﺯﻱ ﺳﺎﻟﻢ ﺑﺮﺍﻱ ﺁﻳﻨﺪﻩ‬ ‫ﻭ ﻧﺘﻴﺠــﻪ ﺁﻥ ﻳﮏ ﭼﺮﺧﺶ ﻣﻬﻢ ﺩﺭ ﭘﻴﺸــﺮﻓﺖ ﺑﻪ ﺳــﻮﯼ ﺟﻬــﺎﻥ ﻣﻲﺍﻧﺪﻳﺸــﻨﺪ ﻭ ﺩﺭ ﭘﻲ ﺍﻳﺠــﺎﺩ ﺣﺎﻛﻤﻴﺖ ﻓﺮﻫﻨﮓ‬ ‫ﭘﺎﻳﺪﺍﺭﯼ ﺍﺳﺖ‪) .‬ﻫﻤﺎﻥ(‬ ‫ﻓﺮﺯﺍﻧﮕﻲ ﻫﺴﺘﻨﺪ‪ ،‬ﺗﻨﻬﺎ ﺍﻣﻴﺪﻱ ﺭﺍ ﺗﺸﻜﻴﻞ ﻣﻲﺩﻫﻨﺪ ﻛﻪ ﺩﺭ‬ ‫ﻇﺮﻓﻴــﺖ ﺍﻳﻦ ﺗﺤﻮﻝ ﺩﺭ ﺍﺭﺯﺵﻫﺎ ﺑﺮﺍﯼ ﺷــﮑﻞ ﺩﺍﺩﻥ ﺑﻪ ﺟﻬﺎﻥ ﻏﺮﺏ ﺑﺎ ﻣﺸــﺎﺭﻛﺖ ﻭ ﺣﻤﺎﻳﺖ ﺁﻧﻬﺎ ﻣﻲﺗﻮﺍﻥ ﺑﺎﺯﻱ ﺭﺍ‬ ‫ﭼﺸــﻢ ﺍﻧﺪﺍﺯ ﺁﻳﻨﺪﻩ ﺩﺭ ﺍﻧﺘﻘﺎﻝ ﺑﻪ ﭘﺎﻳﺪﺍﺭﯼ ﺟﻬﺎﻧﯽ ﺍﺳــﺖ‪ .‬ﺑﻪ ﻧﻔﻊ ﻣﻠﻞ ﺩﺭ ﺣﺎﻝ ﺗﻮﺳــﻌﻪ ﺟﻬﺎﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﺳــﻠﻄﻪﮔﺮﺍﻥ‬ ‫ﺗﻤــﺪﻥ ﺟﻬﺎﻧﯽ ﺩﺭ ﺣــﺎﻝ ﺣﺎﺿﺮ ﻧﺎﭘﺎﻳﺪﺍﺭ ﺍﺳــﺖ ﻭ ﺑﺎﻳﺪ ﺑﻪ ﻧﻈﺎﻣﻲ ﻭ ﺳﺮﻣﺎﻳﻪ ﺳﺎﻻﺭ ﺗﻐﻴﻴﺮ ﺩﺍﺩ‪.‬‬ ‫ﻃﻮﺭ ﺑﺮﺟﺴﺘﻪ ﻭ ﻣﺴﺘﻤﺮ ﺗﻐﻴﻴﺮ ﮐﻨﺪ‪ .‬ﺭﻭﻧﺪ ﺭﺷﺪ ﺻﻨﻌﺘﯽ ﺑﻪ‬ ‫ﻣــﺎ ﺩﺭ ﻛﻨﺎﺭ ﻫﻤﻴﺎﺭﻱ ﺑﺎ ﻣﻠﻞ ﻣﺴــﻠﻤﺎﻥ‪ ،‬ﻫﻤﺴــﺎﻳﻪ‪ ،‬ﻫﻢ‬ ‫ﺳﺮﻋﺖ ﺍﺯ ﻣﺤﺪﻭﺩﻫﺎﯼ ﻧﻈﺎﻡﻣﻨﺪ ﺧﺎﺭﺝ ﻣﯽﺷﻮﺩ ﻭ ﺍﺣﺘﻤﺎﻝ ﭘﻴﻤﺎﻧﺎﻥ ﺳﻴﺎﺳــﻲ‪ ،‬ﺣﻮﺯﻩﻫﺎﻱ ﺯﺑﺎﻧﻲ ﻣﺸﺘﺮﻙ‪ ،‬ﺩﻳﭙﻠﻤﺎﺳﻲ‬ ‫ﻓﺮﻭﭘﺎﺷــﯽ ﺩﺍﺭﺩ‪ .‬ﻧﻈﺎﻡ ﺍﻗﺘﺼﺎﺩﯼ ﺍﺟﺘﻤﺎﻋﯽ ﺣﺎﺿﺮ ﺟﻬﺎﻧﯽ ﻓﺮﻫﻨﮕــﻲ ﺩﺭ ﻛﺸــﻮﺭﻫﺎ ﻭ ﻏﻴــﺮﻩ‪ ،‬ﻧﺒﺎﻳــﺪ ﺍﺯ ﺣﻀﻮﺭ ﺣﺠﻢ‬ ‫ﺩﺭ ﺧﻄﺮ ﻓﺮﻭﭘﺎﺷﯽ ﺍﺳﺖ‪.‬‬ ‫ﻋﻈﻴﻤﻲ ﺍﺯ ﺍﻧﺴــﺎﻥﻫﺎﻱ ﻓﺮﻫﻴﺨﺘﻪ ﻓﺮﻫﻨﮕﻲ ﻏﺎﻓﻞ ﺑﺎﺷﻴﻢ‪.‬‬ ‫ﺑﺮﺍﻱ ﺩﺳــﺘﻴﺎﺑﻲ ﺑﻪ ﺍﻳﻦ ﻣﻬﻢ‪ ،‬ﺑﺎﻳــﺪ ﺭﻭﻧﺪ ﺗﮑﻨﻮﻟﻮﮊﻳﮏ ﻭ ﻛﺎﺭ ﻓﺮﻫﻨﮕﻲ ﺯﻣﺎﻧﻲ ﻛﺎﻣﻞ ﺍﺳــﺖ ﻛــﻪ ﺩﺭ ﻛﻠﻴﻪ ﺣﻮﺯﻩﻫﺎ ﺑﺎ‬ ‫ﺭﻓﺘﺎﺭﯼ ﻫﺮ ﺩﻭ ﺗﻐﻴﻴﺮ ﮐﻨﻨﺪ‪ .‬ﺑﻪ ﻓﻦ ﺁﻭﺭﻱ ﺳــﺒﺰ ﺍﺭﺝ ﻧﻬﻴﻢ ﺣﺴــﺎﺑﻲ ﺟﺪﺍﮔﺎﻧﻪ ﺣﻀﻮﺭﻱ ﻓﻌﺎﻝ ﺩﺍﺷــﺘﻪ ﺑﺎﺷﻴﻢ‪ .‬ﺍﮔﺮ ﺩﺭ‬ ‫ﻭ ﭼﺸــﻢ ﺍﻧﺪﺍﺯ ﻓﺮﻫﻨﮕﯽ ﻣﺘﺤﻮﻝ ﮔﺮﺩﺩ‪ .‬ﺑﻲﮔﻤﺎﻥ ﻣﺪﺭﻧﻴﺘﻪ ﺣﻮﺯﻩ ﺟﻬﺎﻥ ﻣﺮﺑﻮﻁ ﺑﻪ ﺑﻴﺪﺍﺭﻱ ﺍﺳــﻼﻣﻲ ﻓﻌﺎﻝ ﻫﺴــﺘﻴﻢ‪،‬‬ ‫ﺑﻪ ﭘﺎﻳﺎﻥ ﻣﺮﺯﻫﺎﯼ ﺧﻮﺩ ﺭﺳــﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺮ ﺍﺳﺎﺱ ﻧﻈﺮ ﻣﺰﻟﻮ ﺑﺎﻳﺪ ﻫﻤﺰﻣﺎﻥ ﺑﻪ ﺣــﻮﺯﻩ ﺑﻴﺪﺍﺭﻱ ﻓﺮﻫﻨﮕﻲ ﺩﺭ ﺟﻬﺎﻥ ﻏﺮﺏ‬ ‫)‪ (Abraham Maslow‬ﺍﻭﻟﻮﻳﺖﻫــﺎ ﺍﺯ ﻧﻴﺎﺯﻫﺎﯼ ﭘﺎﻳﻴﻦ ﻧﻴﺰ ﻧﻈﺮ ﺟﺪﻱ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﻢ‪.‬‬

‫ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﻲ ﭼﻪ ﮐﺴﺎﻧﯽ ﻫﺴﺘﻨﺪ؟‬

‫ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﻲ‬

‫ﮔﺮﻭﻩ ﻧﻮﻇﻬﻮﺭ ﺑﺰﺭﮔﻲ‬ ‫ﻫﺴﺘﻨﺪ ﻛﻪ ﺩﺭ ﺣﺎﻝ‬

‫ﺗﻼﺵ ﺑﺮﺍﻱ ﺧﻠﻖ ﻭ‬

‫ﺗﻜﺎﻣﻞ ﻳﻚ ﻣﺠﻤﻮﻋﻪ‬ ‫ﻧﻮﻳﻨﻲ ﺍﺯ ﺍﺭﺯﺵﻫﺎ‬ ‫ﻫﺴﺘﻨﺪ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٤٠‬‬

‫ﺧﻼﻗــﺎﻥ ﻓﺮﻫﻨﮕــﻲ ﺍﺻﻄﻼﺣﻲ ﺍﺳــﺖ ﻛﻪ ﺗﻮﺳــﻂ ﭘﻞ‬ ‫ﺭﻱ ﺟﺎﻣﻌﻪ ﺷــﻨﺎﺱ ﻭ ﺷﺮﻱ ﺍﻧﺪﺭﺳــﻮﻥ ﺭﻭﺕ ﺭﻭﺍﻧﺸﻨﺎﺱ‬ ‫ﻣﻄﺮﺡ ﺷــﺪ ﺗﺎ ﺑﺨﺶ ﻭﺳــﻴﻌﻲ ﺍﺯ ﺟﺎﻣﻌﻪ ﻏﺮﺏ ﺭﺍ ﺷــﺎﻣﻞ‬ ‫ﺷــﻮﺩ‪ ،‬ﺑﺨﺸﻲ ﻛﻪ ﺑﻪ ﺗﺎﺯﮔﻲ ﺭﺷــﺪ ﻛﺮﺩﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﻭﺭﺍﻱ‬ ‫ﻣﻌﻴﺎﺭﻫﺎﻱ ﻣﺪﺭﻧﻴﺴﺖﻫﺎ ﻭ ﺟﻨﺎﺡ ﻣﻘﺎﺑﻞ ﺁﻥ ﻣﺤﺎﻓﻈﻪﻛﺎﺭﺍﻥ‪،‬‬ ‫ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ‪ .‬ﺍﻳﻦ ﻣﻔﻬﻮﻡ ﺩﺭ ﻛﺘﺎﺏ ﺁﻧﻬﺎ ﺗﺤﺖ ﻋﻨﻮﺍﻥ ﺧﻼﻗﺎﻥ‬ ‫ﻓﺮﻫﻨﮕــﻲ‪ :‬ﭼﮕﻮﻧﻪ ‪ ٥٠‬ﻣﻴﻠﻴﻮﻥ ﻧﻔــﺮ ﺩﺭ ﺣﺎﻝ ﺗﻐﻴﻴﺮ ﺟﻬﺎﻥ‬ ‫ﻫﺴــﺘﻨﺪ )‪ ،(٢٠٠٠‬ﺑﻪ ﻛﺎﺭ ﮔﺮﻓﺘﻪ ﺷﺪ ﻭ ﺑﻪ ﺟﺎﻣﻌﻪ ﺟﻬﺎﻧﻲ‬ ‫ﻣﻌﺮﻓﻲ ﺷﺪ‪.‬‬ ‫ﺭﻱ ﺑﺮﺍﻱ ﻣﻌﺮﻓــﻲ ﺧﺮﺩﻩ ﻓﺮﻫﻨﮓ ﺭﻭﺑﻪ ﺭﺷــﺪ ﺧﻼﻗﺎﻥ‬ ‫ﻓﺮﻫﻨﮕﻲ‪ ،‬ﺩﺭ ﻳﻚ ﺟﺎ ﺍﺯ ﺍﺻﻄــﻼﺡ ﻓﺮﻫﻨﮓ ﺗﻤﺎﻡ )‪Inte-‬‬ ‫‪(gral Culture‬ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﻛﻨﺪ ﻭ ﺩﺭ ﺟﺎﻳﻲ ﺩﻳﮕﺮ ﺍﺯ ﺁﻧﻬﺎ‬ ‫ﺑﺎ ﻋﻨﻮﺍﻥ ﻓﺮﻫﻨﮓ ﻓﺮﺍﻣﺪﺭﻧﻴﺴﻢ ﻳﺎﺩ ﻣﻲﻛﻨﺪ‪ .‬ﺗﻮﺟﻪ ﻋﻤﻮﻣﻲ‬ ‫ﺁﻧﻬﺎ ﺑﻪ ﭘﺎﻳﺪﺍﺭﻱ ﺯﻳﺴﺖ ﻣﺤﻴﻄﻲ ﻣﻌﻄﻮﻑ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﻫﺴﺘﻪ‬ ‫ﺁﻧﻬﺎ ﺗﻮﺟــﻪ ﺍﺻﻠﻲ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺗﻌﻬﺪ ﺑﻪ ﺗﻮﺳــﻌﻪ ﻣﻌﻨﻮﻱ ﻭ‬ ‫ﻓﺮﺩﻱ ﻣﻲﺑﻴﻨﻨﺪ‪ .‬ﮔﺮﻭﻫــﻲ ﻣﻌﺘﻘﺪﻧﺪ ﻛﻪ ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﻲ‬ ‫ﺳــﻨﺘﺰﻱ ﻫﺴــﺘﻨﺪ ﺍﺯ ﻭﻳﮋﮔﻲﻫﺎﻱ ﻣﺜﺒﺖ ﺳــﻨﺖﮔﺮﺍﻳﻲ ﻭ‬ ‫ﻣﺪﺭﻧﻴﺴﻢ ﻭ ﺑﻪ ﺍﻳﻦ ﺩﻟﻴﻞ‪ ،‬ﺷﻴﻮﻩ ﺷﻨﺎﺧﺘﻲ ﺁﻧﻬﺎ ﻫﻢ ﺁﻭﺭﺩﻱ‬ ‫ﺍﺳﺖ ﺍﺯ ﺍﻃﻼﻋﺎﺕ ﮔﻮﻧﺎﮔﻮﻥ ﺍﺯ ﻣﻨﺎﺑﻊ ﺑﺴﻴﺎﺭ ﺩﺭ ﻳﻚ ﺗﺼﻮﻳﺮ‬ ‫ﺑﺰﺭﮒ )‪.(Arundhati Bhanot, 2002‬‬ ‫ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﻲ ﮔﺮﻭﻩ ﻧﻮﻇﻬﻮﺭ ﺑﺰﺭﮔﻲ ﻫﺴــﺘﻨﺪ ﻛﻪ ﺩﺭ‬ ‫ﺣﺎﻝ ﺗﻼﺵ ﺑﺮﺍﻱ ﺧﻠــﻖ ﻭ ﺗﻜﺎﻣﻞ ﻳﻚ ﻣﺠﻤﻮﻋﻪ ﻧﻮﻳﻨﻲ ﺍﺯ‬ ‫ﺍﺭﺯﺵﻫﺎ ﻫﺴــﺘﻨﺪ‪ ،‬ﺁﻧﻬﺎ ﺑﻪ ﻣﺴﺎﺋﻠﻲ ﻣﻲﭘﺮﺩﺍﺯﻧﺪ ﻛﻪ ﺑﻪ ﻃﻮﺭ‬ ‫ﺍﻧﺤﺼﺎﺭﻱ ﻣﻨﺸــﺎﺀ ﺳﻴﺎﺳــﻲ ﻧﺪﺍﺭﺩ‪ ،‬ﺑﻠﻜﻪ ﺑﺮﺁﻣﺪﻩ ﺍﺯ ﺩﺭﻭﻥ‬ ‫ﺧﻮﺩ ﺁﻧﻬﺎ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺷﻤﺎﺭﻱ ﺍﺯ ﺗﺤﻮﻻﺕ ﻓﺮﻫﻨﮕﻲ‪ ،‬ﺁﻧﻬﺎ ﺩﺭ‬ ‫ﺧــﻂ ﻣﻘﺪﻡ ﺟﺒﻬﻪ ﻗﺮﺍﺭ ﺩﺍﺭﻧــﺪ ﻭ ﺍﻳﻦ ﺗﻼﺵﻫﺎ ﻭ ﺗﺤﻮﻻﺕ‪،‬‬ ‫ﻧﻪ ﺗﻨﻬﺎ ﺑﺮ ﺯﻧﺪﮔﻲ ﺧﻮﺩ ﺁﻧﻬﺎ ﺍﺛﺮ ﻋﻤﻴﻘﻲ ﮔﺬﺍﺷــﺘﻪ ﺍﺳــﺖ‪،‬‬ ‫ﺑﻠﻜﻪ ﺟﺎﻣﻌﻪ ﺑﺰﺭﮒ ﺁﻣﺮﻳﻜﺎ ﻭ ﻫﻤﻴﻦ ﻃﻮﺭ ﺍﺭﻭﭘﺎ ﺭﺍ ﻧﻴﺰ ﺗﺤﺖ‬ ‫ﺗﺎﺛﻴﺮ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ‪ .‬ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺑﺎ ﻧﻮﺁﻭﺭﻱ ﻣﺴﺘﻤﺮ‬ ‫ﺧﻮﺩ‪ ،‬ﺩﺭ ﺣﺎﻝ ﺷــﻜﻞ ﺩﺍﺩﻥ ﺑﻪ ﻧــﻮﻉ ﺟﺪﻳﺪﻱ ﺍﺯ ﻓﺮﻫﻨﮓ‬ ‫ﻧﻮﻳﻦ ﻓﺮﺯﺍﻧﮕﻲ ﻭ ﻳﺎ ﻓﺮﻫﻨﮓ ﺳﻴﺎﺳــﻲ ﻧﻮﻳﻦ ﺑﺮﺍﻱ ﻗﺮﻥ ‪٢١‬‬ ‫ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﺍﻓﺮﺍﺩ ﺑﻪ ﻣﺴــﺎﺋﻠﻲ ﭼﻮﻥ ﻣﺤﻴﻂ ﺯﻳﺴﺖ‪ ،‬ﻛﺎﺭ‪ ،‬ﺍﺧﻼﻕ‬ ‫ﺳﻴﺎﺳــﻲ ﻭ ﺍﻗﺘﺼﺎﺩﻱ‪ ،‬ﺧﺸــﻮﻧﺖ ﻋﻠﻴﻪ ﺯﻧﺎﻥ ﻭ ﻛﻮﺩﻛﺎﻥ ﻭ‬ ‫ﻣﻌﻨﻮﻳﺖ ﺩﺭ ﺯﻧﺪﮔﻲ ﺭﻭﺯﺍﻧﻪ ﺗﻮﺟﻪ ﺩﺍﺭﻧﺪ‪ .‬ﺁﻧﻬﺎ ﺑﻪ ﻃﻮﺭ ﻋﻤﺪﻩ‬ ‫ﺩﺭ ﻣﺸــﺎﻏﻠﻲ ﭼﻮﻥ ﻣﻌﻠــﻢ‪ ،‬ﻫﻨﺮﻣﻨﺪ‪ ،‬ﺭﻫﺒــﺮﺍﻥ ﻣﻌﻨﻮﻱ‪ ،‬ﻭ‬

‫ﺩﺍﻧﺸﻤﻨﺪﺍﻥ‪ ،‬ﺑﻪ ﻛﺎﺭ ﻣﺸﻐﻮﻟﻨﺪ ﻭ ﺿﻤﻦ ﻓﻌﺎﻟﻴﺖﻫﺎﻱ ﺭﻭﺯﺍﻧﻪ‪،‬‬ ‫ﻓﺮﺿﻴــﺎﺕ ﻧﺎﻣﻌﻘﻮﻝ ﻓﺮﻫﻨﮓ ﻗﺪﻳﻢ ﺭﺍ ﺯﻳﺮ ﺳــﻮﺍﻝ ﻣﻲﺑﺮﻧﺪ‪،‬‬ ‫ﭼﺸــﻢﺍﻧﺪﺍﺯﻫﺎﻱ ﻧﻮﻳﻨﻲ ﺭﺍ ﺧﻠﻖ ﻣﻲﻛﻨﻨﺪ ﻭ ﺧﻼﻗﻴﺖ ﺭﺍ ﺩﺭ‬ ‫ﺯﻧﺪﮔﻲ ﻣﺮﺩﻡ ﺑﻪ ﻭﺟﻮﺩ ﻣﻲﺁﻭﺭﻧﺪ‪ .‬ﺷــﻮﺍﻫﺪ ﺭﻭﺍﻓﺰﻭﻥ ﺣﺎﻛﻲ‬ ‫ﺍﺯ ﺁﻥ ﺍﺳــﺖ ﻛﻪ ﺍﻳﻦ ﺗﻼﺵﻫﺎ ﺟﺎﻣﻌﻪ ﺭﺍ ﺩﺭ ﺍﺑﻌﺎﺩ ﮔﻮﻧﺎﮔﻮﻧﻲ‬ ‫ﺩﺭ ﺩﺳﺖ ﺗﻐﻴﻴﺮ ﺩﺍﺭﺩ‪.‬‬ ‫ﺭﻱ ﻭ ﻫﻤﻜﺎﺭﺍﻧــﺶ ﺩﺭ ‪ ١١٠‬ﻛﺸــﻮﺭ ﺩﺭ ﺣــﺎﻝ ﻣﻌﺮﻓﻲ‬ ‫ﺍﻫﺪﺍﻑ ﺧﻮﺩ ﻫﺴــﺘﻨﺪ‪ .‬ﺍﻭ ﺑﻪ ﺳﺮﺍﺳــﺮ ﺟﻬﺎﻥ ﺳﻔﺮ ﻣﻲﻛﻨﺪ‬ ‫ﻭ ﺳــﻤﻴﻨﺎﺭ ﻣﻲﺩﻫﺪ ﻭ ﺩﺭ ﮔﻔﺘﻪﻫﺎﻳــﺶ ﺑﺮ ﺿﺮﻭﺭﺕ ﻧﺠﺎﺕ‬ ‫ﺯﻣﻴﻦ ﻭ ﺧﻠﻖ ﺍﻧﻘﻼﺏ ﻧﻮﻳﻦ ﺻﻨﻌﺘﻲ ﺗﺎﻛﻴﺪ ﻣﻲﻛﻨﺪ‪.‬‬ ‫ﺭﻱ ﺍﺷــﺎﺭﻩ ﻣﻲﻛﻨــﺪ ﻛﻪ ‪ ٨١‬ﺩﺭﺻﺪ ﺧﻼﻗــﺎﻥ ﻓﺮﻫﻨﮕﻲ‬ ‫ﻧﮕﺮﺍﻥ ﻣﺴــﺎﺋﻞ ﻣﺤﻴﻂ ﺯﻳﺴــﺖ ﻣﺎﻧﻨﺪ ﮔﺮﻡ ﺷــﺪﻥ ﺯﻣﻴﻦ‪،‬‬ ‫ﺗﺨﺮﻳــﺐ ﺟﻨﮕﻞﻫﺎﻱ ﺑﺎﺭﺍﻧﻲ‪ ،‬ﻧﺎﺑــﻮﺩﻱ ﮔﻮﻧﻪﻫﺎﻱ ﺟﺎﻧﻮﺭﺍﻥ‬ ‫ﻭ ﺳــﻮﺭﺍﺥ ﺷــﺪﻥ ﻻﻳﻪ ﺍﻭﺯﻭﻥ ﻫﺴــﺘﻨﺪ‪ .‬ﺭﻱ ﻭ ﺍﻧﺪﺭﺳــﻮﻥ‬ ‫ﻣﻲﻧﻮﻳﺴﻨﺪ‪ :‬ﻋﺎﻣﻞ ﭘﻴﺮﻭﺯﻱ ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺩﺭ ﭘﻴﺸﺒﺮﺩ ﻭ‬ ‫ﻫﺪﺍﻳﺖ ﺗﺤﻮﻻﺕ ﻓﺮﻫﻨﮕﻲ‪ ،‬ﻓﻘﻂ ﺩﺭ ﺷﺨﺼﻴﺖ‪ ،‬ﻫﻮﺷﻤﻨﺪﻱ‬ ‫ﻭ ﻳﺎ ﻣﺬﻫﺐ ﺁﻧﻬﺎ ﻧﻴﺴﺖ‪ .‬ﺑﻠﻜﻪ ﺩﺭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺁﻧﻬﺎ ﻣﺮﺩﻣﻲ‬ ‫ﻋﺎﺩﻱ ﻫﺴﺘﻨﺪ ﻭ ﺩﺭ ﺍﺭﺯﺵﻫﺎ‪ ،‬ﺟﻬﺎﻥ ﺑﻴﻨﻲ ﻭ ﺷﻴﻮﻩ ﺯﻧﺪﮔﻲ‬ ‫ﺩﺍﺭﺍﻱ ﺩﻳﺪﮔﺎﻩ ﻣﺸﺘﺮﻙ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﺟﻨﺒﺶﻫــﺎﯼ ﺍﺟﺘﻤﺎﻋــﯽ ﻧﻮﻳــﻦ ﺩﺭ ﺧﻼﻝ ‪ ٤٠‬ﺳــﺎﻝ‬ ‫ﮔﺬﺷــﺘﻪ‪ ،‬ﺯﻣﻴﻨﻪﻫﺎﻱ ﺧﻴﺰﺵ ‪ ٥٠‬ﻣﻴﻠﻴﻮﻥ ﺧﻼﻕ ﻓﺮﻫﻨﮕﯽ‬ ‫ﺭﺍ ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩﻧﺪ‪ :‬ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺑﻪ ﻃﻮﺭ ﻗﺪﺭﺗﻤﻨﺪﺍﻧﻪﺍﯼ‬ ‫ﺩﺭ ﻏﺎﻟــﺐ ﺣﻮﺯﻩﻫــﺎﯼ ﺍﻧﺘﺨﺎﺑﻴﻪ ﻭ ﻫﻴﺌﺖﻫــﺎﻱ ﺍﻧﺘﺨﺎﺑﺎﺗﻲ‬ ‫ﺗﻤــﺎﻡ ﺍﻳــﻦ ﺟﻨﺒﺶﻫﺎ ﻫﺴــﺘﻨﺪ‪ .‬ﮔﺴــﺘﺮﺵ ﻓﻌﺎﻟﻴﺖﻫﺎﻱ‬ ‫ﻓﻌﺎﻻﻥ ﻓﺮﻫﻨﮕﻲ ﻣﻮﺟﺐ ﺷﺪ ﺟﻨﺒﺶﻫﺎﻱ ﺍﺟﺘﻤﺎﻋﻲ ﺷﻜﻞ‬ ‫ﻣﻨﺴــﺠﻤﻲ ﺑﻪ ﺧﻮﺩ ﺑﮕﻴﺮﻧﺪ ﻭ ﺑﺎ ﻫﻮﻳﺖ ﺟﺪﻳﺪ ﻭ ﺗﺸﻜﻴﻼﺕ‬ ‫ﻗﻮﻱ ﻭ ﻣﻨﺴﺠﻢ ﺩﺭ ﺟﺎﻣﻌﻪ ﺣﻀﻮﺭ ﻳﺎﺑﻨﺪ‪.‬‬ ‫ﻣﺴﺎﺋﻞ ﻣﺤﻴﻂ ﺯﻳﺴﺖ ﺑﻪ ﺟﻨﺒﺶ ﻣﺤﻴﻂ ﺯﻳﺴﺖ ﺗﺒﺪﻳﻞ‬ ‫ﺷﺪ‪.‬‬ ‫ﺟﻨﺒﺶ ﺿﺪ ﺟﻬﺎﻧﯽﺳــﺎﺯﯼ‪ ،‬ﺩﺭ ﻗﺎﻟﺐ ﺟﻨﺒﺶﻫﺎﯼ ﻋﻠﻴﻪ‬ ‫ﺧﺸﻮﻧﺖ ﻭ ﻇﻠﻢ ﻧﻴﺰ ﻇﺎﻫﺮ ﺷﺪﻧﺪ‪.‬‬ ‫ﺟﻨﺒــﺶ ﻋﺪﺍﻟــﺖ ﺍﺟﺘﻤﺎﻋــﯽ‪ ،‬ﺟﻨﺒﺶ ﺣﻘــﻮﻕ ﻣﺪﻧﯽ‪،‬‬ ‫ﺟﻨﺒﺶ ﺣﻘﻮﻕ ﺯﻧﺎﻥ‪ ،‬ﺟﻨﺒﺶ ﺿﺪ ﺟﻨﮓ ﻭ ﺿﺪ ﺳﻼﺡﻫﺎﯼ‬ ‫ﻫﺴﺘﻪﺍﯼ‪ ،‬ﺩﺭ ﻏﺎﻟﺐ ﺟﻨﺒﺶ ﺻﻠﺢ ﻣﺘﺤﺪ ﺷﺪﻧﺪ‪.‬‬ ‫ﺟﻨﺒﺶ ﺩﺍﻧﺸــﺠﻮﻳﺎﻥ ﻭ ﻫﻤﻴﻦ ﻃﻮﺭ ﺟﻨﺒﺸــﻲ ﻧﻮﻇﻬﻮﺭ‪،‬‬ ‫ﺗﺤﺖ ﻋﻨﻮﺍﻥ ﺟﻨﺒﺶ ﺑﻬﺪﺍﺷﺖ ﻣﺤﻴﻂ ﺯﻳﺴﺖ ﻣﻄﺮﺡ ﺷﺪ‪.‬‬ ‫ﺟﻨﺒﺶﻫﺎﯼ ﺗﻐﺬﻳــﻪ ﻃﺒﻴﻌﯽ‪ ،‬ﮔﻴﺎﻩﺧﻮﺍﺭﯼ‪ ،‬ﺑﻬﺪﺍﺷــﺖ‬ ‫ﮐﻞﻧﮕﺮ‪.‬‬

‫ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺑﻪ‬ ‫ﻃﻮﺭ ﻋﻤﺪﻩ ﺍﺭﺯﺵ‬

‫ﻣﺤﻮﺭ ﻭ ﻓﺮﺍﻣﺎﺩﻱ ﮔﺮﺍ‬

‫ﻫﺴﺘﻨﺪ‪ ،‬ﺩﺭ ﻧﺘﻴﺠﻪ‬

‫ﻓﻘﻂ ﺑﻪ ﺩﻧﺒﺎﻝ ﻗﺪﺭﺕ‬

‫ﺳﻴﺎﺳﻲ ﻧﻴﺴﺘﻨﺪ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٤١‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺟﻨﺒﺶﻫﺎﯼ ﺭﻭﺍﻥ ﺩﺭﻣﺎﻧﯽ‪ ،‬ﺭﻭﺍﻧﺸﻨﺎﺳﯽ ﻣﻌﻨﻮﯼ‪.‬‬ ‫ﺍﺩﻳﺎﻥ ﺟﺪﻳﺪ ﻭ ﺣﺘﯽ ﺟﻨﺒﺶ ﮐﻮﭼﮏ ﻋﺼﺮ ﺟﺪﻳﺪ‪.‬‬ ‫ﺍﻳﻦ ﺟﻨﺒﺶﻫﺎ ﺩﺭ ﻛﻞ‪ ،‬ﺗﺤﻮﻟﯽ ﻫﺴﺘﻨﺪ ﺩﺭ ﻧﻮﻋﻲ ﺑﻴﺪﺍﺭﯼ‬ ‫ﺩﺭ ﻣــﺮﺩﻡ‪ ،‬ﺑﻪ ﻃﻮﺭﻱ ﻛﻪ ﻛﻠﻴــﻪ ﺁﻧﻬﺎ ﻣﻲﺗﻮﺍﻥ ﺟﻨﺒﺶﻫﺎﻱ‬ ‫ﺑﻴﺪﺍﺭﻱ ﻧﺎﻡ ﻧﻬﺎﺩ‪.‬‬ ‫ﻣﻬﻢ ﺍﻳﻦ ﺍﺳــﺖ ﮐﻪ ﺗﺮﻗﯽﺧﻮﺍﻫــﺎﻥ ﻧﻮﻳﻦ ﻫﺮﮔﺰ ﺑﺎ ﭼﭗ‬ ‫ﻫﻤﺎﻧﻨﺪ ﺳــﺎﺯﯼ ﻧﮑﺮﺩﻩﺍﻧﺪ ﻭ ﺳــﻌﯽ ﻧﺪﺍﺭﻧﺪ ﻫﺮﮔﺰ ﺧﻮﺩ ﺭﺍ ﺑﺎ‬ ‫ﭼﭗ ﺗﻄﺒﻴﻖ ﺩﻫﻨﺪ‪ ،‬ﮔﺮﭼﻪ ﻣﻤﮑﻦ ﺍﺳــﺖ ﻋﻨﺎﺻﺮ ﺍﺯ ﺩﺳﺖ‬ ‫ﺭﻓﺘﻪﺍﯼ ﺍﺯ ﭼﭗ ﺑﺎﺷــﻨﺪ‪ .‬ﺩﺭ ﻭﺍﻗﻊ ﻣﺴﺎﺋﻞ ﺁﻧﻬﺎ ﺩﺭ ﺍﻧﺘﺨﺎﺑﺎﺕ‬ ‫ﻣﻠﯽ ﺍﺧﻴﺮ ﻣﻐﻔﻮﻝ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪ ،‬ﮔﺮﭼﻪ ﻣﻤﮑﻦ ﺍﺳﺖ ﮐﻪ ﺑﻨﺎ‬ ‫ﺑﺮ ﺗﺨﻤﻴﻦ ﺁﻧﻬﺎ ﺣﺪﻭﺩ ‪ ٪٤٥‬ﺍﺯ ﺭﺍﯼ ﺩﻫﻨﺪﮔﺎﻥ ﺭﺍ ﺗﺸــﮑﻴﻞ‬ ‫ﺩﻫﻨﺪ‪.‬‬ ‫ﺷﻤﺎﻝ‪ ،‬ﺷــﺎﻣﻞ ﻗﻄﺐ ﺗﺮﻗﯽﺧﻮﺍﻫﺎﻥ ﺟﺪﻳﺪ‪ ،‬ﺑﺎ ﺍﺣﺘﺴﺎﺏ‬ ‫‪ ٪٣٦‬ﺍﺯ ﺑﺰﺭﮔﺴﺎﻻﻥ‪ ٧٠ ،‬ﻣﻴﻠﻴﻮﻥ ﻧﻔﺮ ﺭﺍ ﺷﺎﻣﻞ ﻣﯽﺷﻮﺩ‪ :‬ﺑﺎ‬ ‫ﺗﻮﺟﻪ ﺑﻪ ﺧﻮﺍﺳﺖ ﺳﻴﺎﺳﯽ ﻋﻈﻴﻢ ﻭ ﺑﯽﭘﺎﺳﺦ ﻣﺎﻧﺪﻩ! ﺍﮔﺮ ﺍﻳﻦ‬ ‫ﺗﻌﺪﺍﺩ ﺑﻪ ‪ ٪٤٥‬ﺭﺍﯼ ﺩﻫﻨﺪﮔﺎﻥ ﺗﺒﺪﻳﻞ ﺷــﻮﻧﺪ‪ ،‬ﺁﻧﻬﺎ ﻗﺎﺩﺭﻧﺪ‬ ‫ﺩﺭ ﻫﺮ ﺍﻧﺘﺨﺎﺑﺎﺗﯽ ﺑﻪ ﺭﺍﺣﺘﯽ ﭘﻴﺮﻭﺯ ﺷــﻮﻧﺪ‪ ،‬ﺑﺎ ﻧﮕﺎﻩ ﺩﻗﻴﻖ ﺑﻪ‬ ‫ﮔﺬﺷــﺘﻪ‪ ،‬ﻫﻴﭻ ﻳﮏ ﺍﺯ ﺍﺣﺰﺍﺏ‪ ،‬ﺑﻪ ﻣﺒﺎﺭﺯﺍﺕ ﺍﻧﺘﺨﺎﺑﺎﺗﯽ ﺳﺎﻝ‬ ‫‪ ٢٠٠٠‬ﺗﻮﺟﻪ ﻧﮑﺮﺩﻧﺪ‪.‬‬ ‫ﺩﺭ ﺳﻴﺎﺳــﺖ ﺁﻣﺮﻳﮑﺎ ﺍﻳﻦ ﺷﺮﺍﻳﻂ ﻧﺸﺎﻥ ﺍﺯ ﻳﮏ ﻭﺿﻌﻴﺖ‬ ‫ﻧﺎﭘﺎﻳــﺪﺍﺭ ﺩﺍﺭﺩ‪ .‬ﻳــﮏ ﻧﻴﺮﻭﯼ ﺗﺮﻗﯽﺧﻮﺍﻩ ﻧﻮﻳﻦ ﻇﺎﻫﺮ ﺷــﺪﻩ‬ ‫ﺍﺳــﺖ ﮐﻪ ﺑﻪ ﻃﻮﺭ ﺣﻴﺮﺕﺁﻭﺭﯼ ﺩﺭ ﺧﻂ ﻣﻘﺪﻡ ﺍﻳﻦ ﻣﺴﺎﺋﻞ‬ ‫ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ ،‬ﻧﻴﺮﻭﻳﯽ ﮐﻪ ﺑﺮ ﺳﻴﺎﺭﻩ ﺯﻣﻴﻦ ﺑﻴﺸﺘﺮ ﺍﺯ ﻣﻨﺎﻓﻊ ﻣﻠﯽ‬ ‫ﺍﺭﺯﺵﮔﺬﺍﺭﯼ ﻣﯽﮐﻨﺪ‪ ،‬ﺑﻪ ﺣﻔﻆ ﻣﺤﻴﻂ ﺯﻳﺴــﺖ‪ ،‬ﺑﻴﺸﺘﺮ ﺍﺯ‬ ‫ﻣﺤﻴﻂ ﺯﻳﺴــﺖﮔﺮﺍﻳﯽ ﺍﺣﺴﺎﺳــﯽ ﺗﻮﺟﻪ ﺩﺍﺭﺩ‪ ،‬ﺑﻪ ﺟﻨﺒﺶ‬ ‫ﺍﺭﺗﻘﺎﺀ ﺟﺎﻳﮕﺎﻩ ﺯﻧﺎﻥ ﺑﻴﺸﺘﺮ ﺗﻮﺟﻪ ﺩﺍﺭﺩ‪ ،‬ﺗﺎ ﻣﺪﻝﻫﺎﯼ ﻗﻬﺮﻣﺎﻥ‬ ‫ﻣﺤﻮﺭ‪ ،‬ﺑﺮﺍﯼ ﺗﻌﺎﻟﯽ ﻓﺮﺩﯼ ﺍﺭﺯﺵ ﺑﻴﺸﺘﺮﯼ ﻗﺎﺋﻞ ﺍﺳﺖ ﺗﺎ ﺟﺎﻩ‬ ‫ﻃﻠﺒﯽﻫﺎﯼ ﻓﺮﺩﯼ‪ ،‬ﺑﻪ ﻣﺤﮑﻮﻣﻴﺖ ﺷﺮﮐﺖﻫﺎﯼ ﻋﻈﻴﻢ ﭼﻨﺪ‬ ‫ﻣﻠﻴﺘﯽ ﺟﻬﺎﻧﯽ ﺑﻴﺸــﺘﺮ ﺍﺻﺮﺍﺭ ﺩﺍﺭﺩ ﺗﺎ ﻣﺤﮑﻮﻣﻴﺖ ﺭﺍﺳــﺖ‬ ‫ﻣﺬﻫﺒﯽ‪ .‬ﺍﻳــﻦ ﻧﻴﺮﻭﯼ ﺗﺮﻗﯽﺧﻮﺍﻩ ﻧﻮﻳﻦ ﺑﻪ ﺩﻻﻳﻞ ﺯﻳﺎﺩﯼ ﺍﺯ‬ ‫ﭼﺸــﻢﻫﺎ ﭘﻨﻬﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ )ﻭ ﻫﻢ ﺗﻼﺵ ﺑﺮ ﺍﻳﻦ ﺑﻮﺩﻩ ﻛﻪ‬ ‫ﺁﻧﻬﺎ ﺍﺯ ﭼﺸــﻢﻫﺎ ﭘﻨﻬﺎﻥ ﺑﺎﻗﻲ ﺑﻤﺎﻧﻨــﺪ(‪ .‬ﻳﻜﻲ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ‬ ‫ﻭﺣﺸــﺖﻫﺎﻱ ﺩﻭ ﺣﺰﺏ ﺣﺎﻛﻢ ﺩﺭ ﺁﻣﺮﻳﻜﺎ‪ ،‬ﻭ ﺍﺣﺰﺍﺏ ﺭﺍﺳﺖ‬ ‫ﺩﺭ ﺍﺭﻭﭘــﺎ‪ ،‬ﺣﻀﻮﺭ ﻭ ﻇﻬﻮﺭ ﺍﻳــﻦ ﻧﻴﺮﻭﻫﺎﻱ ﺗﺮﻗﻲﺧﻮﺍﻩ ﻧﻮﻳﻦ‬ ‫ﺩﺭ ﺻﺤﻨﻪ ﺳﻴﺎﺳــﺖ ﺍﺳﺖ‪ .‬ﺁﻧﻬﺎ ﺩﺳــﺖ ﺑﻪ ﻫﺮ ﺟﻨﮓ ﻭ ﻳﺎ‬ ‫ﺑﺤﺮﺍﻧﻲ ﺣﺘــﻲ ﺟﻨﮓﻫﺎﻱ ﺻﻠﻴﺒﻲ ﻣﻲﺯﻧﻨــﺪ ﺗﺎ ﺍﻳﻦ ﮔﺮﻭﻩ‬ ‫ﺯﻣﻴﻨﻪ ﻣﻨﺎﺳــﺒﻲ ﺑﺮﺍﻱ ﻭﺭﻭﺩ ﺑﻪ ﺻﺤﻨﻪ ﺳﻴﺎﺳﺖ ﻧﻴﺎﺑﻨﺪ‪ .‬ﺑﻪ‬ ‫ﺟﺮﺍﺕ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﺑﻴﺸــﺘﺮ ﺷــﻨﻮﺩﻫﺎﻱ ﻣﻮﺟﻮﺩ ﺩﺭ‬

‫ﺍﺭﻭﭘﺎ ﻭ ﺍﻣﺮﻳﻜﺎ‪ ،‬ﻛﻪ ﺑﻪ ﺑﻬﺎﻧﻪ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺗﺮﻭﺭﻳﺴﺖﻫﺎ ﺑﻪ ﺍﻧﺠﺎﻡ‬ ‫ﻣﻲﺭﺳﺪ‪ ،‬ﺩﺭ ﺍﺻﻞ ﺩﺭ ﭘﻲ ﻛﻨﺘﺮﻝ ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳــﻦ ﻓﺮﻫﻨﮓ ﻧﻮﻳﻦ ﺩﺭ ﺁﻏﺎﺯ ﺭﺍﻩ ﺧﻮﺩ ﻭ ﺑﻪ ﻫﻨﮕﺎﻡ ﻇﻬﻮﺭ‪،‬‬ ‫ﺩﺍﺭﺍﻱ ﺍﺩﺑﻴﺎﺗﻲ ﻣﺸﺎﺑﻪ ﺳــﺒﺰﻫﺎﯼ ﺁﻟﻤﺎﻥ ﺑﻮﺩ‪ ،‬ﺑﺎ ﺷﻌﺎﺭﻫﺎﻳﻲ‬ ‫ﺍﺯ ﺍﻳﻦ ﺩﺳــﺖ‪ :‬ﻣﺎ ﻧﻪ ﭼﭗ ﻫﺴــﺘﻴﻢ ﻭ ﻧﻪ ﺭﺍﺳﺖ‪ ،‬ﻣﺎ ﭘﻴﺸﺮﻭ‬ ‫ﻫﺴــﺘﻴﻢ‪ ،‬ﻳﺎ‪ ،‬ﻣﺎ ﺑﻪ ﺟﻠﻮ ﺣﺮﮐﺖ ﻣﯽﮐﻨﻴﻢ‪ ،‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻭﻳﮋﮔﻲ‬ ‫ﺁﻧﻬــﺎ ﺩﺭ ﺍﻳﻦ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﻣﺴــﺎﺋﻞ ﻧﻮﻇﻬﻮﺭ ﺗﻮﺟﻪ ﺩﺍﺷــﺘﻨﺪ‪.‬‬ ‫ﺟﺎﻳﮕﺎﻩ ﺁﻧﻬﺎ ﺩﺭ ﻳﮏ ﭼﻬﺎﺭﻡ ﺷــﻤﺎﻟﯽ ﻗﻄﺐ ﻧﻤﺎﯼ ﺳﻴﺎﺳﯽ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﺳﺎﻝﻫﺎ ﺍﺳﺖ ﻛﻪ ﺭﻭﻧﺎﻟﺪ ﺍﻧﮕﻠﻬﺎﺭﺕ ﺩﺭﺑﺎﺭﻩ ﻧﻘﺶ ﺍﺭﺯﺵﻫﺎ‬ ‫ﺩﺭ ﺗﮑﺎﻣﻞ ﻓﺮﻫﻨﮓ ﺳﻴﺎﺳــﯽ ﻣﻲﮔﻮﻳﺪ ﻭ ﻣﻲﻧﻮﻳﺴــﺪ‪ .‬ﺍﻭ ﺍﺯ‬ ‫ﺳــﺎﻝ ‪ ١٩٧٣‬ﺗﺎ ﺍﻣﺮﻭﺯ‪ ،‬ﺩﺭﺑﺎﺭﻩ ﺗﺤﻮﻝ ﺍﺭﺯﺷــﻲ ﺩﺭ ﻏﺮﺏ ﻭ‬ ‫ﺑﺨﺶ ﻋﻤﺪﻩﺍﻱ ﺍﺯ ﺟﻬﺎﻥ )ﺷــﺎﻣﻞ ﺟﻮﺍﻣﻊ ﺻﻨﻌﺘﻲ( ﺳﺨﻦ‬ ‫ﮔﻔﺘﻪ ﺍﺳــﺖ‪ .‬ﺍﮔﺮ ﮔﻔﺘﻪﻫﺎﻱ ﺍﻭ ﺭﺍ ﺟــﺪﯼ ﺑﮕﻴﺮﻳﻢ‪ ،‬ﺣﺪﺍﻗﻞ‬ ‫ﻳــﮏ ﺳــﻮﻡ ﻣﻠﺖ ﻏــﺮﺏ ﺭﺍ ﺩﺭ ﺧﻂ ﻣﻘــﺪﻡ ﺗﺮﻗﯽﺧﻮﺍﻫﺎﻥ‬ ‫ﻣﯽﻳﺎﺑﻴــﻢ ﻭ ﺩﺭ ﻧﺘﻴﺠــﻪ ﻣﯽﺗﻮﺍﻧﻴﻢ ﺳﻴﺎﺳــﺖﻫﺎ‪ ،‬ﺑﺮﻧﺎﻣﻪﻫﺎ‪،‬‬ ‫ﺍﺩﺑﻴــﺎﺕ ﻭ ﺭﺍﻫﺒﺮﺩﻫﺎ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﻣﻨﻄﻘﻪ ﺍﺯ ﺟﻬﺎﻥ ﺑﻪ ﺷــﻜﻞ‬ ‫ﺟﺪﻳﺪﻱ ﻃﺮﺍﺣﻲ ﻛﻨﻴﻢ‪.‬‬ ‫ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺑﻪ ﻃﻮﺭ ﻋﻤﺪﻩ ﺍﺭﺯﺵ ﻣﺤﻮﺭ ﻭ ﻓﺮﺍﻣﺎﺩﻱ‬ ‫ﮔــﺮﺍ ﻫﺴــﺘﻨﺪ‪ ،‬ﺩﺭ ﻧﺘﻴﺠﻪ ﻓﻘﻂ ﺑﻪ ﺩﻧﺒﺎﻝ ﻗﺪﺭﺕ ﺳﻴﺎﺳــﻲ‬ ‫ﻧﻴﺴﺘﻨﺪ‪ ،‬ﺁﻧﻬﺎ ﺗﻮﺳﻂ ﺍﺭﺯﺵﻫﺎﯼ ﺧﻮﻳﺶ ﺗﻌﺮﻳﻒ ﻣﯽﺷﻮﻧﺪ‪:‬‬ ‫ﭘﺎﻳﺪﺍﺭﯼ ﻗﻮﯼ ﻣﺤﻴﻂ ﺯﻳﺴــﺖ ﻭ ﺣﻔــﻆ ﮐﺮﻩ ﺯﻣﻴﻦ‪ ،‬ﺗﻮﺟﻪ‬ ‫ﻗﻮﯼ ﺑﻪ ﻣﺴــﺎﺋﻞ ﺯﻧﺎﻥ‪ ،‬ﺗﻌﺎﻟﯽ ﻭ ﺍﺻﺎﻟﺖ ﻓﺮﺩﯼ ﻭ ﺿﺪﻳﺖ ﺑﺎ‬ ‫ﺷــﺮﮐﺖﻫﺎﯼ ﭼﻨﺪ ﻣﻠﻴﺘﯽ‪ .‬ﻳﮏ ﺧﻼﻕ ﻓﺮﻫﻨﮕﯽ ﻧﻮﻋﯽ‪ ،‬ﺑﻪ‬ ‫ﺷــﺪﺕ ﺑﻪ ﺑﺮﺧﯽ ﺍﺯ ﺟﻨﺒﺶﻫﺎﯼ ﺍﺟﺘﻤﺎﻋﯽ ﻭ ﺟﻨﺒﺶﻫﺎﯼ‬ ‫ﺑﻴــﺪﺍﺭﯼ ﮐــﻪ ﺍﺯ ﺩﻫﻪ ‪ ٦٠‬ﺑــﻪ ﺑﻌﺪ ﻇﺎﻫﺮ ﺷــﺪﻧﺪ‪ ،‬ﺍﻫﻤﻴﺖ‬ ‫ﻣﯽﺩﻫﺪ‪ .‬ﺁﻧﻬﺎ ﺩﺭ ﺳﺮﺍﺳــﺮ ﺟﻬﺎﻥ ﻏﺮﺏ‪ ،‬ﺩﺭ ﺣﺎﻝ ﺧﻠﻖ ﻳﮏ‬ ‫ﻓﺮﻫﻨﮓ ﺟﺪﻳﺪ ﻫﺴــﺘﻨﺪ‪ .‬ﺁﻧﻬﺎ‪ ،‬ﺑﺮ ﺍﺳــﺎﺱ ﺍﺭﺯﺵﻫﺎ‪ ،‬ﺑﺎ ﺩﻭ‬ ‫ﺧﺮﺩﻩ ﻓﺮﻫﻨﮓ ﺑﺰﺭﮒ ﺩﻳﮕﺮ ﺁﻣﺮﻳﮑﺎﻳﯽ ﺩﺭ ﺗﻀﺎﺩ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ‪:‬‬ ‫ﺍﻳﻦ ﺩﻭ ﺩﺳﺘﻪ ﻓﺮﻫﻨﮕﯽ ﻫﻤﻮﺍﺭﻩ ﺩﺭ ﺣﺎﻝ ﺟﻨﮓ ﺑﺎ ﻳﻜﺪﻳﮕﺮ‬ ‫ﻫﺴﺘﻨﺪ‪ :‬ﺟﻨﮓ ﻣﻴﺎﻥ ﺳﻨﺖﮔﺮﺍﻳﺎﻥ )ﺟﻬﺎﻥ ﺑﺮ ﺍﺳﺎﺱ ﺭﺍﺳﺖ‬ ‫ﻣﺬﻫﺒﯽ ﻭ ﺁﻣﺮﻳﮑﺎﻳﯽ ﺭﻭﺳﺘﺎﻳﯽ ﻣﺴﻠﮏ( ﻭ ﻣﺪﺭﻥﻫﺎ )ﺟﻬﺎﻥ‬ ‫ﺑﺮ ﺍﺳﺎﺱ ﻣﺠﻠﻪ ﺗﺎﻳﻢ‪ ،‬ﻣﺠﻠﻪ ﻭﺍﻝ ﺍﺳﺘﺮﻳﺖ‪ ،‬ﺣﮑﻮﻣﺖ ﺑﺰﺭﮒ‬ ‫ﺳــﺮﻣﺎﻳﻪ ﺳــﺎﻻﺭ‪ ،‬ﺍﻗﺘﺼﺎﺩ ﭼﻨﺪ ﻣﻠﻴﺘﯽ‪ ،‬ﺭﺳــﺎﻧﻪﻫﺎﯼ ﭼﻨﺪ‬ ‫ﻣﻠﻴﺘﯽ(‪.‬‬ ‫ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺟﻨﺒﺶﻫﺎﻱ ﺍﺟﺘﻤﺎﻋﻲ ﻧﻮﻳﻦ ﻭ ﺟﻨﺒﺶﻫﺎﻱ‬ ‫ﺑﻴﺪﺍﺭﻱ‪ ،‬ﺍﻣﻮﺭ ﺭﺍ ﺑﺮ ﺣﺴﺐ ﭼﭗ ﺗﺎﺭﻳﺨﯽ ﻭ ﺑﺎ ﺗﮑﻴﻪ ﺑﺮ ﺗﺤﻠﻴﻞ‬ ‫ﻃﺒﻘﺎﺗﻲ ﻣﻄﺎﻟﻌﻪ ﻧﻤﻲﻛﻨﻨﺪ ﻭ ﻫﻤﻴﻦ ﻃﻮﺭ ﺁﻧﻬﺎ ﻣﺴــﺎﺋﻞ ﺭﺍ‬

‫ﺑﺮ ﺣﺴــﺐ ﺍﺭﺯﺵﻫﺎﻱ ﻧــﻮ ﻣﺤﺎﻓﻈﻪ ﺳﻴﺎﺳــﻲ ﻭ ﻣﺬﻫﺒﻲ‪،‬‬ ‫ﻭﺍﻝﺍﺳــﺘﺮﻳﺖ ﻳﺎ ﻣﻴﻦﺍﺳﺘﺮﻳﺖ ﻧﻤﯽﺑﻴﻨﻨﺪ‪ .‬ﮔﺮﭼﻪ ﮔﺮﺍﻳﺸﺎﺕ‬ ‫ﭼﭗ ﺳــﻨﺘﻲ ﺩﺭ ﺯﻣﻴﻨﻪ ﺑﺮﺍﺑﺮﻱ ﺍﻗﺘﺼﺎﺩﻱ ﺑﻪ ﻋﻨﻮﺍﻥ ﺑﺨﺸﻲ‬ ‫ﺍﺯ ﺗﻔﻜﺮ ﻣﺘﺮﻗﻲ ﻃﺮﺡ ﻣﻲﺷــﻮﺩ‪ ،‬ﺍﻣﺎ ﺟﺎﻳﮕﺎﻩ ﻣﺤﻮﺭﻱ ﻧﺪﺍﺭﺩ‪.‬‬ ‫ﺩﺭ ﺍﻳــﻦ ﺯﻣﻴﻨﻪ ﺗﺤﻠﻴﻞﻫﺎﻱ ﺟﺪﻳــﺪﻱ ﺍﺭﺍﺋﻪ ﻣﻲﺩﻫﻨﺪ‪ .‬ﺍﻳﻦ‬ ‫ﺟﻨﺒﺶﻫــﺎ ﻣﻮﺍﺿــﻊ ﺍﺧﻼﻗﻲ ﻭ ﻣﻌﻨﻮﻱ ﻧﻮﻳﻨــﻲ ﺭﺍ ﺍﻳﺠﺎﺩ ﻭ‬ ‫ﮔﺴــﺘﺮﺵ ﺩﺍﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﺗﺤﻠﻴﻞﻫﺎﻱ ﺗﺒﻴﻴﻨﻲ ﻭ ﺗﺎﻛﺘﻴﻚﻫﺎ ﻭ‬ ‫ﺭﺍﻫﺒﺮﺩﻫﺎﻱ ﺟﺪﻳﺪﻱ ﭘﻴﺮﺍﻣﻮﻥ ﻣﺴﺎﺋﻞ ﺟﺪﻳﺪ ﻃﺮﺡ ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬

‫ﺁﺷـﻨﺎﻳﯽ ﺑـﺎ ﺑﺮﺧـﯽ ﻧﻈﺮﻳﻪﭘـﺮﺩﺍﺯﺍﻥ ﻓﺮﺯﺍﻧﮕﯽ‬ ‫ﻓﺮﻫﻨﮕﯽ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٤٢‬‬

‫ﺑــﺮﺍﯼ ﭘﻴﺪﺍ ﮐﺮﺩﻥ ﺭﺍﻩ‪ ،‬ﻫﻤﻪ ﻣــﺎ ﻧﻴﺎﺯﻣﻨﺪ ﻧﮕﺎﻩ ﺩﻗﻴﻖ ﺑﻪ‬ ‫ﻗﻄﺐ ﻧﻤﺎﯼ ﺍﺭﺯﺷﯽ ﺟﺪﻳﺪ ﻫﺴﺘﻴﻢ‪ .‬ﺍﺭﺯﺵﻫﺎ ﻭ ﺟﻬﺎﻥﺑﻴﻨﯽ‬ ‫ﺟﺪﻳﺪ ﺧﻼﻗــﺎﻥ ﻓﺮﻫﻨﮕــﯽ‪ ،‬ﺑﻮﻳﮋﻩ ﺩﺭ ﺯﻣﻴﻨــﻪ ﻣﻌﻨﻮﻳﺖ ﻭ‬ ‫ﻓﺮﻫﻨــﮓ‪ .‬ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺑﺎﻳﺪ ﺑﻪ ﭼﺸــﻢﺍﻧﺪﺍﺯﻫﺎﻱ ﻣﻌﻨﻮﻱ‬ ‫ﻭ ﻓﺮﻫﻨﮕــﻲ ﺍﺯ ﻧــﮕﺎﻩ ﻧﻈﺮﻳﻪﭘﺮﺩﺍﺯﺍﻧﯽ ﻛﻪ ﺯﻳﺮ ﺗﻮﺟﻪ ﻭ ﺩﻗﺖ‬ ‫ﻧﻤﻮﺩ‪ .‬ﻣﻄﺎﻟﻌﻪ ﺩﻗﻴﻖ ﻧﻘﻄﻪ ﻧﻈﺮﺍﺕ ﺁﻧﻬﺎ‪ ،‬ﺧﻂ ﺳﻴﺮ ﻣﻌﻨﻮﻱ‬ ‫ﻏﺮﺏ ﺩﺭ ﺁﻳﻨﺪﻩ ﺭﺍ ﺗﺒﻴﻴﻦ ﺧﻮﺍﻫﺪ ﻧﻤﻮﺩ‪:‬‬ ‫ﻣﺎﻳﮑﻞ ﻟﺮﻧﺮ )‪ ،(Michael Lerner‬ﺑﺎ ﺫﻫﻨﻴﺖ ﻣﻌﻨﻮﯼ‪/‬‬ ‫ﺭﻭﺍﻧﺸﻨﺎﺳــﺎﻧﻪ‪ ،‬ﺩﺭ ﮐﺘﺎﺏ »ﺳﻴﺎﺳﺖ ﻣﻌﻨﺎ«‪ ،‬ﻭ ﮐﺘﺎﺏ »ﺍﻣﻮﺭ‬ ‫ﻣﻌﻨﻮﯼ« )ﻭﻱ ﭼﭗ ﻭ ﺭﺍﺳﺖ ﺭﺍ ﺧﺎﻟﯽ ﺍﺯ ﻣﻌﻨﺎ ﻣﯽﺩﺍﻧﺴﺖ(‪.‬‬ ‫ﻣﺎﺭﻳﺎﻥ ﻭﻳﻠﻴﺎﻣﺴــﻮﻥ )‪(Marianne Williamson‬‬ ‫ﺩﺭ ﮐﺘﺎﺏ »ﺷــﻔﺎﯼ ﺭﻭﺡ ﺁﻣﺮﻳﮑﺎ‪ :‬ﺍﺻﻼﺡ ﻭ ﺍﻳﻤﺎﻥ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﺷﻬﺮﻭﻧﺪﺍﻥ ﻣﻌﻨﻮﯼ«‪.‬‬ ‫ﮐﻮﺭﻳﻦ ﻟﻮﮔﻠﻴﻦ ﻭ ﮔﻮﺭﺩﻭﻥ ﺩﺍﻭﻳﺪﺳﻮﻥ ﺩﺭ ﮐﺘﺎﺑﯽ ﭼﻮﻥ‪،‬‬ ‫»ﺳﻴﺎﺳــﺖ ﻣﻌﻨﻮﯼ‪ :‬ﺗﻐﻴﻴﺮ ﺟﻬــﺎﻥ ﺍﺯ ﺩﺭﻭﻥ«‪ ،‬ﻣﺘﻔﮑﺮﻳﻨﯽ‬ ‫ﻫﺴــﺘﻨﺪ ﮐــﻪ ﺩﺍﺭﺍﯼ ﻗﻄﺐ ﻧﻤﺎﯼ ﻓﻠﺴــﻔﯽ ﺑﻬﺘــﺮﯼ ﺑﺮﺍﯼ‬ ‫ﺗﺸﺨﻴﺺ ﺭﺍﻩ ﻫﺴﺘﻨﺪ ﺗﺎ ﺭﻫﺒﺮﺍﻥ ﺳﮑﻮﻻﺭ ﭼﭗ ﺍﻣﺮﻭﺯ‪.‬‬ ‫ﺍﺻﻼﺣﻴﻪ ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳــﯽ ﺗﻮﺳﻂ ﺳﻨﺎﺗﻮﺭ ﭘﻴﺸﻴﻦ ﻣﺎﻳﮏ‬ ‫ﮔــﺮﺍﻭﻝ)‪ ،(Mike Gravel‬ﻣﺒﺘﻨــﯽ ﺑــﺮ ﺍﺑﺘــﮑﺎﺭ ﻋﻤﻞ‬ ‫ﺷﻬﺮﻭﻧﺪﯼ‪ ،‬ﮐﻪ ﻃﻲ ﺁﻥ ﺧﻮﺍﻫﺎﻥ ﺧﺮﻭﺝ ﺍﺯ ﻓﻀﺎﯼ ﺳﻴﺎﺳﯽ‬ ‫ﻗﺪﻳﻤــﯽ ﺷــﺪ ﻭ ﻋﻼﻗﻪ ﻧﺸــﺎﻥ ﺩﺍﺩ ﻛﻪ ﺍﻧــﻮﺍﻉ ﺟﺪﻳﺪﯼ ﺍﺯ‬ ‫ﻓﺮﻫﻨﮓ ﺳﻴﺎﺳﯽ ﻭ ﻧﻬﺎﺩﻫﺎﯼ ﻧﻮﻳﻦ ﺭﺍ ﺧﻠﻖ ﮐﻨﻨﺪ‪.‬‬ ‫ﭘﻞ ﺭﻱ ﻣﻌﺘﻘﺪ ﺍﺳــﺖ ﻛﻪ ﺩﺭ ﺍﻳــﺎﻻﺕ ﻣﺘﺤﺪﻩ ﻓﻘﻂ ﻳﻚ‬ ‫ﺳﻴﺎﺳﺘﻤﺪﺍﺭ ﻣﻠﻲ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﺩﺭ ﺭﺍﺳﺘﺎﻱ ﻣﻮﺿﻊ ﺷﻤﺎﻝ‬ ‫ﻣﺒﺘﻨﻲ ﺑــﺮ ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻭ ﺗﺮﻗﻲﺧﻮﺍﻫﺎﻥ ﻧﻮﻳﻦ ﮔﺎﻡ ﺑﺮ‬ ‫ﻣﻲﺩﺍﺭﺩ‪ :‬ﺩﻧﻴﺲ ﻛﻮﭼﻴﻨﻴﭻ)‪ ،(Dennis Kucinich‬ﻳﻚ‬ ‫ﺩﻣﻮﻛﺮﺍﺕ ﺍﺯ ﺍﻭﻫﺎﻳﻮ‪ .‬ﺩﺭ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺳﺎﻝ ‪ ،٢٠٠٠‬ﺩﺭ ﺑﺨﺸﻲ‬

‫ﻛﻪ ﭘﻴﺸﺘﺮ ﺟﻤﻬﻮﺭﻱﺧﻮﺍﻫﺎﻥ ﺩﺍﺭﺍﻱ‪ ٪٦١‬ﻭ ‪ ٪٦٨‬ﺁﺭﺍﺀ ﺑﻮﺩﻧﺪ‪،‬‬ ‫ﻛﻮﭼﻴﻨﻴﭻ ﺑﺎ ﮔﺮﺍﻳﺶ ﺷﻤﺎﻟﻲ ﺧﻮﺩ ‪ ٪٧٥‬ﺁﺭﺍﺀ ﺭﺍ ﻛﺴﺐ ﻛﺮﺩ‪،‬‬ ‫ﭼﻴــﺰﻱ ﻓﺮﺍﺗﺮ ﺍﺯ ﻣﻌﻴﺎﺭ ﻣﻌﻤﻮﻝ ﺑــﺮﺍﻱ ﺣﺰﺏ ﺧﻮﺩ‪ .‬ﻣﻮﺿﻊ‬ ‫ﺍﻭ ﺷــﻤﺎﻟﻲ ﺑﻮﺩ ﻭ ﺩﺭ ﺟﺎﻳﮕﺎﻩ ﺧــﻼﻕ ﻓﺮﻫﻨﮕﻲ‪ :‬ﺧﻠﻖ ﻳﻚ‬ ‫ﺩﭘﺎﺭﺗﻤــﺎﻥ ﺩﺭ ﻛﺎﺑﻴﻨﻪ ﺑﺮﺍﻱ ﺻﻠﺢ‪ ،‬ﻫــﻢ ﺑﺮﺍﻱ ﺩﺍﺧﻞ ﻭ ﻫﻢ‬ ‫ﺑﺮﺍﻱ ﺧﺎﺭﺝ‪ ،‬ﺍﺯ ﺍﻫﺪﺍﻑ ﺍﻳﻦ ﺳﻴﺎﺳﺘﻤﺪﺍﺭ ﺑﻮﺩ‪ .‬ﺍﻭ ﻣﻌﺘﻘﺪ ﺑﻮﺩ‪:‬‬ ‫ﺑﺎﻳــﺪ ﻫﺮ ﭼﻪ ﺭﺍ ﻛﻪ ﺩﺭ ﺗﻮﺍﻥ ﺩﺍﺭﻳــﻢ‪ ،‬ﺑﺮﺍﻱ ﺗﻮﺍﻓﻘﺎﺕ ﻛﻴﻮﺗﻮ‬ ‫ﺍﻧﺠــﺎﻡ ﺧﻮﺍﻫﻴﻢ ﺩﺍﺩ‪ .‬ﺍﺧﺒﺎﺭﻱ ﺍﺯ ﺍﻳﻦ ﺩﺳــﺖ ﺩﺭ ﻣﻄﺒﻮﻋﺎﺕ‬ ‫ﻣﺪﺭﻧﻴﺴﺖ ﺑﻪ ﻋﻨﻮﺍﻥ ﺧﺒﺮ ﺑﻪ ﺣﺴﺎﺏ ﻧﻤﻲﺁﻳﺪ‪.‬‬ ‫ﻛﻮﭼﻴﻨﻴﭻ ﺩﺭ ﺳــﺨﻨﺮﺍﻧﻲ ﺍﺧﻴﺮ ﺧﻮﺩ‪ ،‬ﺳﻴﺎﺳﺖ ﺟﻨﮕﻲ‬ ‫ﺩﻭﻟــﺖ ﺑﻮﺵ ﻭ ﺗﺨﺮﻳﺐ ﺁﺯﺍﺩﻱﻫﺎﻱ ﻣﺪﻧﻲ ﺭﺍ ﻣﺤﻜﻮﻡ ﻛﺮﺩ‪.‬‬ ‫ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﻧﺸﺎﻥ ﻣﻲﺩﻫﺪ ﻛﻪ ﺩﺭ ﺻﻮﺭﺗﻲ ﻛﻪ ﺗﺮﻗﻲﺧﻮﺍﻫﺎﻥ‬ ‫ﻧﻮﻳﻦ ﺷــﻤﺎﻝ‪ ،‬ﺩﺭ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺣﻀــﻮﺭ ﻳﺎﺑﻨﺪ‪ ،‬ﭘﻴﺮﻭﺯ ﺧﻮﺍﻫﻨﺪ‬ ‫ﺷﺪ‪.‬‬

‫ﺑﺮﺧﻲ ﻣﻮﺍﺿﻊ ﻭﻱ‪:‬‬ ‫‪ é‬ﻋﻠﻴﻪ ﻓﻌﺎﻟﻴﺖﻫﺎﻱ ﺧﺸﻮﻧﺖﺁﻣﻴﺰ‪ ،‬ﺑﻪ ﺑﻬﺎﻧﻪ ﻣﺒﺎﺭﺯﻩ ﻋﻠﻴﻪ‬ ‫ﺗﺮﻭﺭﻳﺴﻢ‬ ‫‪ é‬ﻋﻼﻗﻤﻨــﺪ ﺑﻪ ﮔﻔﺖ ﻭﮔــﻮ ﺑﺎ ﺍﻳﺮﺍﻥ ﺗﺎ ﺑــﻪ ﻫﺮ ﻗﻴﻤﺘﻲ‬ ‫ﺟﻠﻮﻱ ﻫﺮ ﮔﻮﻧﻪ ﻣﻮﺍﺟﻬﻪ ﻧﻈﺎﻣﻲ ﺑﺎ ﺍﻳﺮﺍﻥ ﮔﺮﻓﺘﻪ ﺷﻮﺩ‬ ‫‪ é‬ﻣﺨﺎﻟﻒ ﺣﻤﻠﻪ ﺑﻮﺵ ﺑﻪ ﻋﺮﺍﻕ‬ ‫‪ é‬ﻛﻮﭼﻴﻨﻴﭻ ﺩﺭ ﺳــﻔﺮ ﺑﻪ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺑﺎ ﺑﺸﺎﺭ ﺍﺳﺪ ﺩﻳﺪﺍﺭ‬ ‫ﺩﻭﺳــﺘﺎﻧﻪﺍﻱ ﺩﺍﺷﺖ ﻭ ﺩﺭ ﻋﻮﺽ ﺑﻪ ﻋﺮﺍﻕ ﺳﻔﺮ ﻧﻜﺮﺩ‪ ،‬ﻓﻘﻂ‬ ‫ﺑــﻪ ﺍﻳﻦ ﺩﻟﻴﻞ ﻛﻪ ﺣﻀﻮﺭ ﺁﻣﺮﻳﻜﺎ ﺩﺭ ﻋــﺮﺍﻕ ﺭﺍ ﻏﻴﺮ ﻗﺎﻧﻮﻧﻲ‬ ‫ﻣﻲﺩﺍﻧﺴﺖ‪.‬‬ ‫‪ é‬ﻭﻱ ﺑﻪ ﺍﻓﺸــﺎﮔﺮﻱ ﺩﺭﻭﻍﻫﺎﻳﻲ ﻣﻲﭘــﺮﺩﺍﺯﺩ ﻛﻪ ﺯﻣﻴﻨﻪ‬ ‫ﺳﺎﺯ ﺣﻤﻠﻪ ﺑﻪ ﻛﺸﻮﺭﻫﺎﻳﻲ ﭼﻮﻥ ﺍﻳﺮﺍﻥ ﻭ ﻋﺮﺍﻕ ﺍﺳﺖ‪.‬‬ ‫‪ é‬ﺍﻳــﻦ ﺳﻴﺎﺳــﺘﻤﺪﺍﺭ ﺣﺘﻲ ﻋﻠﻴــﻪ ﺩﺭﻭﻍﻫﺎﻳﻲ ﻛﻪ ﻋﻠﻴﻪ‬ ‫ﺁﺯﺍﺩﻱﻫــﺎﻱ ﻣﺪﻧﻲ ﻣﺮﺩﻡ ﺁﻣﺮﻳﻜﺎ ﺑــﻪ ﻛﺎﺭ ﻣﻲﺭﻭﻧﺪ ﻣﻮﺿﻊ‬ ‫ﮔﺮﻓﺖ‪.‬‬ ‫‪ é‬ﻭﻱ ﺩﺭ ﺳــﺎﻝ ‪ ٢٠١١‬ﺩﻭﻟﺖ ﺍﻭﺑﺎﻣﺎ ﺭﺍ ﻣﺤﻜﻮﻡ ﻛﺮﺩ ﻛﻪ‬ ‫ﺑﺪﻭﻥ ﺍﺟﺎﺯﻩ ﻛﻨﮕﺮﻩ ﺑﻪ ﻟﻴﺒﻲ ﺣﻤﻠﻪ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫‪ é‬ﺍﻭ ﺍﺯ ﮔﻔﺘﻪﻫﺎﻱ ﺍﺣﻤﺪﻱ ﻧﮋﺍﺩ ﺩﺭﺑﺎﺭﻩ ﺍﺳــﺮﺍﺋﻴﻞ ﺗﻔﺴﻴﺮ‬ ‫ﻣﺘﻌﺎﺩﻟــﻲ ﺍﺭﺍﺋﻪ ﺩﺍﺩ ﻭ ﻋﻠﻴــﻪ ﻗﻄﻌﻨﺎﻣﻪ ﺭﻭﺗﻤﺎﻥ ﻛﻴﺮﻙ ﺭﺍﻱ‬ ‫ﺩﺍﺩ‪.‬‬ ‫‪ é‬ﻋﻠﻴﻪ ﺳﻼﺡﻫﺎﻱ ﻫﺴﺘﻪﺍﻱ‬ ‫‪ é‬ﻃﺮﻓﺪﺍﺭ ﺑﻴﻤﻪ ﺑﻬﺪﺍﺷﺖ ﻋﻤﻮﻣﻲ‬ ‫‪ é‬ﺗﻮﺟﻪ ﺑﻪ ﻣﺴﺎﻟﻪ ﮔﺮﻡ ﺷﺪﻥ ﺯﻣﻴﻦ‬

‫‪ é‬ﺍﻣﻀــﺎﻱ ﻧﺎﻣﻪ ﻫﻤﺒﺴــﺘﮕﻲ ﺑﺎ ﻫﻮﮔﻮ ﭼﺎﻭﺯ ﺩﺭ ﺳــﺎﻝ‬ ‫‪ ٢٠٠٤‬ﺩﺭ ﻭﻧﺰﻭﺋﻼ‬

‫ﻭﺿﻌﻴﺖ ﺁﻣﺎﺭﻱ ﺧﻼﻗـﺎﻥ ﻓﺮﻫﻨﮕﻲ )ﺑﻪ ﻭﻳﮋﻩ ﺩﺭ‬ ‫ﺍﺭﻭﭘﺎﻱ ﻏﺮﺑﻲ ﻭ ﺁﻣﺮﻳﻜﺎ(‬ ‫ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺩﺭ ﻳﮏ ﺣﺮﮐــﺖ ﺁﺭﺍﻡ ﺍﺯ ﺩﻫﻪ ‪١٩٦٠‬‬ ‫ﺗﺎ ﮐﻨﻮﻥ ﺟﻨﺒﺶ ﺟﺪﻳﺪ ﺍﺟﺘﻤﺎﻋﯽ ﺧﻮﺩ ﺭﺍ ﺭﺷــﺪ ﺩﺍﺩﻩﺍﻧﺪ‪.‬‬ ‫ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺩﺭ ﺟﻨﺒﺶﻫﺎﯼ ﺑﺴﻴﺎﺭﯼ ﺷﺮﮐﺖ ﺩﺍﺭﻧﺪ ﻭ‬ ‫ﺭﺩ ﭘﺎﯼ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﮐﻠﻴﻪ ﺟﻨﺒﺶﻫﺎﯼ ﻧﻮﻳﻦ ﻣﯽﺗﻮﺍﻥ ﻣﺸﺎﻫﺪﻩ‬ ‫ﮐــﺮﺩ‪ .‬ﺩﺭ ﻛﺘﺎﺏ ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﻲ‪ :‬ﭼﮕﻮﻧﻪ ‪ ٥٠‬ﻣﻴﻠﻴﻮﻥ ﻧﻔﺮ‬ ‫ﺩﺭ ﺣﺎﻝ ﺗﻐﻴﻴﺮ ﺟﻬﺎﻥ ﻫﺴــﺘﻨﺪ )‪ ،(٢٠٠٠‬ﺍﺩﻋﺎ ﺷــﺪﻩ ﺑﻮﺩ‬ ‫ﻛﻪ ﺁﻧﻬﺎ ‪ ٥٠‬ﻣﻴﻠﻴﻮﻥ ﺁﻣﺮﻳﻜﺎﻳﻲ ﺑﺎﻟﻎ ﺭﺍ ﺷﻨﺎﺳــﺎﻳﻲ ﻛﺮﺩﻩﺍﻧﺪ‬ ‫)ﻛﻤــﻲ ﺑﻴﺶ ﺍﺯ ﻳﻚ ﭼﻬﺎﺭﻡ ﺟﻤﻌﻴﺖ ﺑﺎﻟﻎ ﺁﻣﺮﻳﻜﺎ( ﻛﻪ ﻫﻢ‬ ‫ﺍﻛﻨﻮﻥ ﺑﻪ ﺍﻳﻦ ﮔﺮﻭﻩ ﻭﺍﺑﺴﺘﻪﺍﻧﺪ‪ .‬ﺁﻧﻬﺎ ﺗﺨﻤﻴﻦ ﺯﺩﻧﺪ ﻛﻪ ﺣﺪﻭﺩ‬ ‫‪ ٨٠‬ﺗــﺎ ‪ ٩٠‬ﻣﻴﻠﻴﻮﻥ ﻧﻔــﺮ ﺧﻼﻕ ﻓﺮﻫﻨﮕﻲ ﺩﻳﮕــﺮ ﺩﺭ ﺍﺭﻭﭘﺎ‬

‫ﻣﺎﺩﯼﮔﺮﺍﻳﺎﻥ ﭼﻬﺎﺭ ﺑﺮﺍﺑﺮ ﻓﺮﺍﻣﺎﺩ ﮔﺮﺍﻳﺎﻥ ﺑﻮﺩﻧﺪ؛ ﺍﻣﺎ ﺩﺭ ﺳﺎﻝ‬ ‫‪ ١٩٨٨‬ﻧﺮﺥ ﺁﻥ ‪ ٤‬ﺑﻪ ‪ ٣‬ﺭﺳــﻴﺪﻩ ﺑﻮﺩ‪ ،‬ﺍﻭ ﭼﺮﺧﺶ ﺑﻪ ﺳﻮﯼ‬ ‫ﻓﺮﺍﻣﺎﺩﯼ ﮔﺮﺍﻳﯽ ﺭﺍ ﺩﺭ ‪ ١٨‬ﮐﺸﻮﺭ ﺍﺯ ‪ ٢١‬ﮐﺸﻮﺭ ﺩﺭ ﺁﻣﺮﻳﮑﺎﯼ‬ ‫ﺷﻤﺎﻟﯽ‪ ،‬ﺍﮐﺜﺮ ﺍﺭﻭﭘﺎ ﻭ ﮊﺍﭘﻦ ﻣﺸﺎﻫﺪﻩ ﮐﺮﺩ‪.‬‬ ‫ﺭﯼ ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﮐﻪ ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺩﺭ ﻃﻮﻝ ‪ ٤٠‬ﺳﺎﻝ‬ ‫ﮔﺬﺷــﺘﻪ ﺍﺯ ﻧﻈﺮ ﺗﻌﺪﺍﺩ ﺩﺭ ﺣﺎﻝ ﺍﻓﺰﺍﻳﺶ ﻣﺴــﺘﻤﺮ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﺁﻧﻬﺎ ﺍﺯ ‪ ٤‬ﺩﺭ ﺻﺪ ﺟﻤﻌﻴﺖ ﺩﺭ ﺳــﺎﻝ ‪ ١٩٦٠‬ﺑﻪ ‪ ٢٤‬ﺩﺭ ﺻﺪ‬ ‫ﺩﺭ ‪ ١٩٩٥‬ﻭ ﺑﻪ ‪ ٢٧‬ﺩﺭ ﺻﺪ ﺩﺭ ﺳﺎﻝ ‪ ١٩٩٩‬ﻭ ﺗﻘﺮﻳﺒﺎ ﺑﻪ ‪٤٥‬‬ ‫ﺩﺭ ﺻﺪ ﺩﺭ ‪ ٢٠٠٨‬ﺭﺳــﻴﺪﻩﺍﻧﺪ‪ .‬ﺩﺭ ﺷــﻤﺎﻝ ﺳﻴﺎﺳﯽ ﺍﻳﺎﻻﺕ‬ ‫ﻣﺘﺤﺪﻩ ‪ ٪٣٦‬ﺟﻤﻌﻴﺖ ﺣﻀﻮﺭ ﺩﺍﺭﻧﺪ‪ ،‬ﮔﺮﭼﻪ ﻣﻤﮑﻦ ﺍﺳــﺖ‪،‬‬ ‫ﺑﺴﺘﻪ ﺑﻪ ﻧﻮﻉ ﻣﺴﺎﺋﻞ‪ ،‬ﺍﺯ ‪ ٪٢٠‬ﺗﺎ ‪ ٪٤٥‬ﺩﺭ ﻧﻮﺳﺎﻥ ﺑﺎﺷﺪ‪.‬‬ ‫ﺩﺭ ﻳــﻚ ﻧﮕﺎﻩ ﺩﻳﮕﺮ‪ ،‬ﺑﺎ ﭘﻴﺶ ﺑﻴﻨــﻲ ﻳﺎﻓﺘﻪﻫﺎﻱ ﺗﺠﺮﺑﻲ‪:‬‬ ‫ﻫﻤﺮﺍﻩ ﺑﺎ ﺗﺤﻠﻴﻞ ﻣﻮﺝ ﺗﻐﻴﻴﺮ‪ ،‬ﻣﻲﺗﻮﺍﻥ ﺷﺎﻫﺪ ﺑﻮﺩ ﻛﻪ ‪٪١٤‬‬ ‫ﺍﻓﺮﺍﺩﻱ ﻛﻪ ﺩﺭ ﮔﺮﻭﻩ ﻫﺴــﺘﻪﺍﻱ ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻫﺴﺘﻨﺪ‪،‬‬ ‫ﭘﻴﺸﺘﺎﺯﺍﻥ ﺗﻐﻴﻴﺮ ﺩﺭ ﺭﺍﺳــﺘﺎﻱ ﻓﺮﻫﻨﮓ ﺟﺪﻳﺪ ﻣﯽﺑﺎﺷﺪ؛ ﻭ‬ ‫‪ ٪٢٤‬ﺩﻳﮕﺮ ﺍﺯ ﻣﺮﺩﻡ ﺁﻣﺮﻳﻜﺎ ﺩﺭ ﻣﺮﺣﻠﻪ ﮔﺬﺍﺭ ﺑﻪ ﺳﻮﻱ ﺗﻤﺎﻡ‬ ‫ﺷــﻜﻔﺘﮕﻲ ﺩﺭ ﺟﻬﺎﻥ ﺑﻴﻨﻲ ﻭ ﺍﺭﺯﺵﻫﺎﻱ ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﻲ‬ ‫ﻫﺴــﺘﻨﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ‪ ،‬ﻳﻚ ﺑﺮﺩﺍﺷﺖ ﺁﺯﺍﺩ ﻭ ﻣﺘﺎﺧﺮ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ‬ ‫ﻛﻪ ﭼﻪ ﻛﺴــﺎﻧﻲ ﺧﻼﻕ ﻓﺮﻫﻨﮕﻲ ﻫﺴــﺘﻨﺪ ﺑﻪ ﻣﺎ ﻣﻲﮔﻮﻳﺪ‬ ‫ﻛــﻪ ﺣــﺪﻭﺩ ‪ ٪٣٨‬ﻓﺮﻫﻨــﮓ ﺁﻣﺮﻳﻜﺎﻳﻲ ﺟﻠــﻮﺩﺍﺭ ﭘﺬﻳﺮﺵ‬ ‫ﻓﺮﻫﻨﮓ ﺟﺪﻳﺪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺗﻌﺪﺍﺩ ﺷﺎﻣﻞ ﺣﺪﻭﺩ ‪ ٧٣‬ﻣﻴﻠﻴﻮﻥ‬ ‫ﺍﻓﺮﺍﺩ ﺑﺎﻟﻎ ﺩﺭ ﺍﻳﺎﻻﺕ ﻣﺘﺤﺪﻩ ﺍﺳــﺖ‪ .‬ﺍﻳــﻦ ﺍﻓﺮﺍﺩ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﺗﺮﻗﻲﺧﻮﺍﻫﺎﻥ ﺟﺪﻳﺪ ﺩﺭ ﺷﻤﺎﻝ ﻗﻄﺐﻧﻤﺎ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ‪.‬‬ ‫ﻫــﻢ ﺍﻳﻨﮕﻠﻬﺎﺭﺕ ﻭ ﻫﻢ ﺭﯼ ﮔــﺰﺍﺭﺵ ﮐﺮﺩﻩﺍﻧﺪ ﮐﻪ ﺗﻌﺪﺍﺩ‬ ‫ﻓﺮﺍﻣﺎﺩﯼﮔﺮﺍﻳﺎﻥ ﻭ ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺑﻪ ﺗﺮﺗﻴﺐ ﺑﻪ ﺳــﺮﻋﺖ‬ ‫ﺩﺭ ﭼﻨــﺪ ﺩﻫﻪ ﺍﺧﻴﺮ ﺭﻭ ﺑﻪ ﺭﺷــﺪ ﺑﻮﺩﻩﺍﻧــﺪ‪ ،‬ﺩﺭ ﺣﺎﻟﯽ ﮐﻪ‬ ‫ﻣﺎﺗﺮﻳﺎﻟﻴﺴﺖﻫﺎ ﻭ ﻣﺪﺭﻥﻫﺎ ﺩﺭ ﺣﺎﻝ ﺍﻓﻮﻝ ﻫﺴﺘﻨﺪ‪.‬‬

‫ﻓﺮﻫﻨﮕﯽ ﺍﻋﺘﻘﺎﺩ‬

‫ﺩﺍﺭﻧﺪ ﮐﻪ ﺁﻧﻬﺎ ﺁﻏﺎﺯﮔﺮ‬

‫ﻋﺼﺮ ﻫﻤﮕﺮﺍﻳﯽ ﻧﻮﻳﻦ‬

‫ﺟﻬﺎﻧﯽ ﺑﺮﺍﯼ ﻫﻤﻪ‬

‫ﺑﺸﺮﻳﺖ ﻫﺴﺘﻨﺪ‪ .‬ﺍﻳﻦ‬

‫ﻋﺼﺮ ﻫﻤﮕﺮﺍﻳﻲ ﻧﻮﻳﻦ‬

‫ﻣﯽﺗﻮﺍﻧﺪ ﻋﺼﺮ ﻃﻼﻳﯽ‬

‫ﺩﻳﮕﺮﯼ ﺩﺭ ﺟﺎﻣﻌﻪ‬

‫ﻣﺪﻧﯽ ﺟﻬﺎﻧﯽ ﺑﺎﺷﺪ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٤٣‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫)‪ (٢٠٠٠‬ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ‪(Arundhati Bhanot, 2002).‬‬ ‫ﺗﻌﺪﺍﺩ ﺧﻼﻗــﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺑﻪ ﺳــﺮﻋﺖ ﺍﻓﺰﺍﻳﺶ ﻣﯽﻳﺎﺑﺪ‪.‬‬ ‫ﺁﻧﻬﺎ ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﻳﮏ ﻧﻴﺮﻭﯼ ﺟﻬﺎﻧﯽ ﺭﻭ ﺑﻪ ﺭﺷــﺪ ﻓﻌﺎﻝ‬ ‫ﻫﺴــﺘﻨﺪ؛ ﮐﻪ ﺗﻼﺵ ﻣﯽﮐﻨﻨﺪ ﺩﺭ ﻣﻌﻨﻮﻳﺖ‪ ،‬ﻋﻠﻢ‪ ،‬ﺳﻴﺎﺳﺖ‪،‬‬ ‫ﺍﻗﺘﺼــﺎﺩ‪ ،‬ﺍﻧﻘﻼﺏﻫﺎﻱ ﻧﻮﻳﻨﻲ ﺍﻳﺠــﺎﺩ ﻛﻨﻨﺪ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺁﻥ‬ ‫ﺩﺭ ﺳﻄﺢ ﻭﺳﻴﻌﯽ ﻓﺮﻫﻨﮕﻲ‪ ،‬ﺗﺤﻮﻻﺕ ﺑﺮﺟﺴﺘﻪ ﺧﻠﻖ ﮐﻨﻨﺪ‪.‬‬ ‫ﻳﻜــﻲ ﺍﺯ ﻋﻠﻞ ﻣﻮﻓﻘﻴﺖ ﺁﻧﻬﺎ ﺩﺭ ﺍﻳﺠﺎﺩ ﺍﻳﻦ ﺗﺤﻮﻻﺕ ﺩﺭ ﺍﻳﻦ‬ ‫ﺍﺳــﺖ ﻛﻪ ﺁﻧﻬﺎ ﺩﺭ ﺧﻂ ﻣﻘﺪﻡ ﺗﻤﺎﻡ ﺟﻨﺒﺶﻫﺎﯼ ﺍﺟﺘﻤﺎﻋﯽ‬ ‫ﻭ ﺑﻴﺪﺍﺭﯼ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ‪.‬‬ ‫ﺑﺴــﻴﺎﺭﯼ ﺍﺯ ﺧﻼﻗــﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺍﻋﺘﻘﺎﺩ ﺩﺍﺭﻧــﺪ ﮐﻪ ﺁﻧﻬﺎ‬ ‫ﺁﻏﺎﺯﮔﺮ ﻋﺼﺮ ﻫﻤﮕﺮﺍﻳﯽ ﻧﻮﻳﻦ ﺟﻬﺎﻧﯽ ﺑﺮﺍﯼ ﻫﻤﻪ ﺑﺸــﺮﻳﺖ‬ ‫ﻫﺴــﺘﻨﺪ‪ .‬ﺍﻳﻦ ﻋﺼﺮ ﻫﻤﮕﺮﺍﻳﻲ ﻧﻮﻳﻦ ﻣﯽﺗﻮﺍﻧﺪ ﻋﺼﺮ ﻃﻼﻳﯽ‬ ‫ﺩﻳﮕﺮﯼ ﺩﺭ ﺟﺎﻣﻌﻪ ﻣﺪﻧﯽ ﺟﻬﺎﻧﯽ ﺑﺎﺷــﺪ‪ ،‬ﻳﮏ ﺭﺳــﺘﺎﺧﻴﺰ‬ ‫ﻭﺍﻗﻌﯽ ﺍﺯ ﺳــﺎﺯﻣﺎﻥﻫﺎﯼ ﺩﺍﻭﻃﻠﺐ‪ ،‬ﺟﻨﺒﺶﻫﺎﯼ ﺍﺟﺘﻤﺎﻋﯽ ﻭ ﺟﻨﺒﺶﻫﺎﻱ ﻋﻤـﺪﻩ ﺩﺭ ﺗﻐﻴﻴﺮ ﺟﻬﺎﻥ ﺑﻪ ﺳـﻮﻱ‬ ‫ﻓﺮﻫﻨﮓ ﻓﺮﺯﺍﻧﮕﻲ‬ ‫ﮔﺮﺍﻳﺸﺎﺕ ﺁﻣﻮﺯﺷﯽ ﻭ ﻣﻌﻨﻮﯼ‪.‬‬ ‫ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺍﻣﺮﻭﺯ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ ﺟﻨﺒﺶﻫﺎﯼ ﺟﻬﺎﻧﯽ‬ ‫‪ ٥٠‬ﻣﻴﻠﻴــﻮﻥ ﻧﻔﺮ ﺩﺭ ﺁﻣﺮﻳﮑﺎ ﻭ ﺣﺪﻭﺩ ‪ ٨٠‬ﺗﺎ ‪ ٩٠‬ﻣﻴﻠﻴﻮﻥ‬ ‫ﻧﻔــﺮ ﺩﺭ ﺍﺭﻭﭘﺎﯼ ﻏﺮﺑــﯽ ﺩﺍﺭﺍﯼ ﺍﺭﺯﺵﻫــﺎﯼ ﮐﻠﻴﺪﯼ ﻧﻮﻳﻦ ﻓﺮﻫﻨﮕــﯽ ﻭ ﺟﻨﺒﺶﻫﺎﯼ ﻣﻌﻨــﻮﯼ ﺍﻧﻘﻼﺑﯽ‪ .‬ﺗﻌﺪﺍﺩ ﺧﻼﻗﺎﻥ‬ ‫ﻓﺮﻫﻨﮕﯽ ﭘﺴــﺖﻣﺪﺭﻥ ﻭ ﭘﺴﺎﭘﺴﺖﻣﺪﺭﻥ ﺩﺭ ﻧﻬﺎﻳﺖ ﻧﺴﺒﺖ‬ ‫ﺑﻮﺩﻧﺪ‪:‬‬ ‫ﻭﻗﺘﯽ ﺍﻳﻨﮕﻠﻬﺎﺭﺕ ﺩﺭ ﺍﻭﺍﺧــﺮ ﺩﻫﻪ ‪ ٨٠‬ﺩﺍﺩﻩﻫﺎﯼ ﺍﺭﻭﭘﺎﯼ ﺑﻪ ﺑﺨﺶﻫﺎﯼ ﻣﺪﺭﻥ ﺟﻤﻌﻴﺖ ﻓﺰﻭﻧﺘﺮ ﺧﻮﺍﻫﻨﺪ ﺷﺪ‪ .‬ﺁﻧﻬﺎ ﺑﺮ‬ ‫ﻏﺮﺑﯽ ﻭ ﺁﻣﺮﻳﮑﺎ ﺭﺍ ﻣﻘﺎﻳﺴــﻪ ﻣﯽﮐﺮﺩ‪ ،‬ﺩﺍﺩﻩﻫﺎﻳﯽ ﮐﻪ ﺍﺯ ﺳﺎﻝ ﻓﺮﻫﻨﮓ ﺟﻬﺎﻧﯽ ﻏﻠﺒﻪ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ ﻭ ﺍﻳﻦ ﻳﮏ ﺍﻣﺮ ﺍﺟﺘﻨﺎﺏ‬ ‫‪ ١٩٧٠‬ﺗــﺎ ‪ ١٩٨٠‬ﺑﻪ ﺭﻭﺵ ﺯﻧﺠﻴــﺮﻩﺍﯼ ﺯﻣﺎﻧﯽ ﮔﺮﺩﺁﻭﺭﯼ ﻧﺎﭘﺬﻳﺮ ﺗﮑﺎﻣﻠﯽ ﺍﺳﺖ‪ .‬ﺍﺯ ﺳــﺎﻝ ‪ ١٩٩٥‬ﺗﻤﺎﻳﺰ ﮐﺎﻣﻠﯽ ﻣﻴﺎﻥ‬ ‫ﮐــﺮﺩﻩ ﺑــﻮﺩ‪ ،‬ﻳﮏ ﭼﺮﺧﺶ ﺑﺮﺟﺴــﺘﻪ ﺑﻪ ﺳــﻮﯼ ﻓﺮﺍﻣﺎﺩﯼ ﮔﺮﻭﻩﻫﺎﯼ ﺳﻴﺎﺳــﯽ ﻭﺟﻮﺩ ﻧﺪﺍﺷــﺖ‪ ،‬ﺍﻣﺎ ﻫﻔﺖ ﺳﺎﻝ ﻗﺒﻞ‬ ‫ﮔﺮﺍﻳــﯽ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﻩ ﻣﺸــﺎﻫﺪﻩ ﮐﺮﺩ‪ .‬ﺩﺭ ﺳــﺎﻝ ‪ ١٩٧٠‬ﺍﻳﻦ ﺗﻤﺎﻳﺰ ﺍﻳﺠﺎﺩ ﺷــﺪ )ﻧﺴﺒﺖ ﺑﻪ ‪ (٢٠٠٢‬ﻭ ﻫﺮ ﺩﻭ ﭼﭗ ﻭ‬

‫ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺧﻼﻗﺎﻥ‬

‫ﭘﻞ ﺭﻱ ﻣﻌﺘﻘﺪ ﺍﺳﺖ‬

‫ﮐﻪ ﻓﺮﻫﻨﮓ ﺳﻴﺎﺳﯽ‬

‫ﺟﻬﺎﻥ ﺍﻣﺮﻭﺯ ﺑﻪ ﮐﻠﯽ‬ ‫ﺗﻐﻴﻴﺮ ﮐﺮﺩﻩ ﺍﺳﺖ‬

‫ﻭ ﺣﺎﺿﺮ ﺑﻪ ﺗﺤﻤﻞ‬

‫ﻭﺿﻊ ﻣﻮﺟﻮﺩ ﻧﻴﺴﺖ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٤٤‬‬

‫ﺭﺍﺳــﺖ ﺑﻪ ﺗﻜﺎﻣﻞ ﺍﺩﺍﻣﻪ ﺩﺍﺩﻧﺪ ﻭ ﺑﻪ ﺩﻭ ﻣﻮﺿﻊﮔﻴﺮﻱ ﺟﺪﻳﺪ‬ ‫ﻭ ﻣﺘﻤﺎﻳﺰ ﺭﺳــﻴﺪﻧﺪ‪ .‬ﺍﺯ ﺁﻥ ﭘﺲ‪ ،‬ﺟﻨﺒﺶ ﺿﺪ ﺟﻬﺎﻧﻲﺳﺎﺯﻱ‬ ‫ﺑﻪ ﻭﺟﻮﺩ ﺁﻣــﺪ‪ ،‬ﻫﻢ ﺩﺭ ﻗﺎﻟﺐ ﺿﺪﻳﺖ ﺑﺎ ﺳــﺎﺯﻣﺎﻥ ﺗﺠﺎﺭﺕ‬ ‫ﺟﻬﺎﻧﻲ‪ ،‬ﺻﻨﺪﻭﻕ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﭘﻮﻝ ﻭ ﺑﺎﻧﻚ ﺟﻬﺎﻧﻲ ﻭ ﻫﻢ ﺩﺭ‬ ‫ﻗﺎﻟﺐ ﺿﺪﻳﺖ ﺩﻣﻮﻛﺮﺍﺕﻫﺎﻱ ﺟﻬﺎﻧﻲ ﭘﻮﺋﺮﺗﻮ ﺁﻟﮕﺮﻩ )‪Por-‬‬ ‫‪(to Alegre‬ﺑﺎ ﺳﺮﻣﺎﻳﻪ ﺳﺎﻻﺭﺍﻥ ﺟﻬﺎﻧﻲ ﺩﺍﻭﻭﺱ‪ .‬ﻣﺎ ﺑﺎﻳﺪ‬ ‫ﮔﺰﺍﺭﺷﻲ ﺍﺯ ﻭﻗﺎﻳﻊ ﺭﺍ ﺑﻪ ﺁﻥ ﺍﺿﺎﻓﻪ ﻧﻤﺎﻳﻴﻢ‪ :‬ﺗﻮﺟﻪ ﻣﺎ ﺑﻪ ﺍﻣﻮﺭ‬ ‫ﺟﻬﺎﻧــﻲ ﭘﺲ ﺍﺯ ﺣﻤﻠﻪ ﺑﻪ ﻣﺮﻛﺰ ﺗﺠــﺎﺭﺕ ﺟﻬﺎﻧﻲ ﻭ ﺟﻨﮓ‬ ‫ﺿﺪ ﺗﺮﻭﺭﻳﺴﻢ ﺑﻌﺪ ﺍﺯ ﺁﻥ‪ ،‬ﺟﻨﺒﺶ ﺻﻠﺢ ﺭﺍ ﺑﻌﺪ ﺍﺯ ‪ ٢٠‬ﺳﺎﻝ‬ ‫ﻏﻴﺒﺖ ﺍﺣﻴﺎ ﻧﻤﻮﺩ‪ .‬ﺍﺯ ﻭﻗﺎﻳﻊ ﻣﻬﻢ ﺩﻳﮕﺮ‪ ،‬ﺳــﻘﻮﻁ ﺷــﺮﻛﺖ‬ ‫ﺁﻣﺮﻳﻜﺎﻳﻲ ﺍﻧﺮﮊﻱ ﺑﻪ ﻧﺎﻡ ﺍﻧﺮﻭﻥ )‪ (Enron‬ﺍﺳــﺖ‪ ،‬ﻛﻪ ﻋﺪﻡ‬ ‫ﻣﺸــﺮﻭﻋﻴﺖ ﺷﺮﻛﺖﻫﺎﻱ ﻏﻮﻝﺁﺳــﺎﻱ ﺣﺮﻳﺺ ﻭ ﺁﺯﻣﻨﺪ ﺭﺍ‬ ‫ﺑﻴﺸﺘﺮ ﻧﻤﺎﻳﺎﻥ ﺳﺎﺧﺖ )ﻫﻤﺎﻥ‪.(٢٠١١ ،‬‬ ‫ﺭﯼ ﻓﻬﺮﺳــﺖ ‪ ٢٠‬ﻧﻮﻉ ﺟﻨﺒﺶ ﻧﻮﻳــﻦ ﺍﺟﺘﻤﺎﻋﯽ ﺭﺍ ﻧﺎﻡ‬ ‫ﻣﯽﺑﺮﺩ ﮐﻪ ﺑﻪ ﭼﻨﺪ ﻣﻮﺭﺩ ﻣﻬﻢ ﺁﻧﻬﺎ ﺍﺷﺎﺭﻩ ﻣﯽﺷﻮﺩ‪:‬‬ ‫‪ é‬ﺟﻨﺒﺶ ﺣﻘﻮﻕ ﻣﺪﻧﯽ‬ ‫‪ é‬ﺟﻨﺒﺶ ﻋﺪﺍﻟﺖ ﺍﺟﺘﻤﺎﻋﯽ‬ ‫‪ é‬ﺟﻨﺒﺶ ﺻﻠﺢ‬ ‫‪ é‬ﺟﻨﺒﺶ ﻣﺤﻴﻂ ﺯﻳﺴﺖ‬ ‫‪ é‬ﺟﻨﺒﺶ ﺿﺪ ﺟﻬﺎﻧﯽ ﺳﺎﺯﯼ‬ ‫‪ é‬ﺟﻨﺒﺶ ﺑﻬﺪﺍﺷﺖ ﻭ ﺗﻐﺬﻳﻪ ﻃﺒﻴﻌﯽ‬ ‫‪ é‬ﺟﻨﺒﺶ ﺭﺷﺪ ﻓﺮﺩﯼ ﻣﻌﻨﻮﯼ ﻭ ﺭﻭﺍﻧﯽ‬ ‫ﺍﻭ ﻣﻌﺘﻘﺪ ﺍﺳــﺖ ﮐﻪ ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺳﻨﺘﺰﯼ ﻫﺴﺘﻨﺪ‬ ‫ﻣﻴــﺎﻥ ﺳــﻨﺖ ﻭ ﻣﺪﺭﻧﻴﺘــﻪ‪ .‬ﺭﻱ ﻣﯽﮔﻮﻳــﺪ‪ :‬ﺩﺭ ﻛﻞ‪ ،‬ﻳﮏ‬ ‫ﺟﺮﻳﺎﻥ ﻳﺎ ﺟﻬﺖﮔﻴﺮﻱ ﻓﻌﺎﻝ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻛﻪ ﻣﺴــﻴﺮ ﺭﺷــﺪ‬ ‫ﻭ ﺗﻌﺎﻟﻲ ﻣﻴﺎﻥ ﺍﻳﻦ ﺳــﻪ ﮔﺮﻭﻩ ﺭﺍ ﻧﺸﺎﻥ ﻣﻲﺩﻫﺪ‪ :‬ﺣﺮﮐﺖ ﺍﺯ‬ ‫ﺳﻨﺖﮔﺮﺍﻳﯽ ﺑﻪ ﺳﻮﯼ ﻣﺪﺭﻧﻴﺴــﻢ ﻭ ﺍﺯ ﻣﺪﺭﻧﻴﺴﻢ ﺑﻪ ﺳﻮﯼ‬ ‫ﺧﻼﻕ ﻓﺮﻫﻨﮕﯽ‪.‬‬ ‫ﺭﯼ ﺩﺭ ﻣﻘﺎﻟــﻪﺍﯼ ﻃﻮﻻﻧﯽ ﺗﺤﺖ ﻋﻨــﻮﺍﻥ »ﻗﻄﺐ ﻧﻤﺎﯼ‬ ‫ﻧﻮﻳﻦ ﺳﻴﺎﺳﯽ‪ ،‬ﺗﺮﻗﯽﺧﻮﺍﻫﺎﻥ ﻧﻮﻳﻦ ﺩﺭ ﺧﻂ ﻣﻘﺪﻡ ﻫﺴﺘﻨﺪ؛‬ ‫ﺑــﺮ ﻋﻠﻴﻪ ﺷــﺮﮐﺖﻫﺎﯼ ﭼﻨﺪ ﻣﻠﻴﺘﯽ ﻭ ﺟﻬﺎﻧﯽ ﺳــﺎﺯﯼ‪ ،‬ﺩﺭ‬ ‫ﻭﺭﺍﯼ ﭼﭗ ﻭ ﺭﺍﺳﺖ« ﺑﻪ ﺗﺤﻮﻻﺕ ﺟﻬﺎﻥ ﭘﻴﺶ ﺭﻭ ﻭ ﺣﻀﻮﺭ‬ ‫ﻗﻮﯼ ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺍﺷــﺎﺭﻩ ﻣﯽﮐﻨــﺪ‪ .‬ﻭﻱ ﺍﻋﺘﻘﺎﺩ ﺩﺍﺭﺩ‬ ‫ﮐﻪ ﺷــﻮﺍﻫﺪ ﺑﺴــﻴﺎﺭ ﺣﺎﻛﻲ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﮐﻪ ﺭﺍﯼ ﺩﻫﻨﺪﮔﺎﻥ‬ ‫ﺧﻮﺍﻫﺎﻥ ﺍﻳﻦ ﻫﺴﺘﻨﺪ ﮐﻪ ﺳﻴﺎﺳﺘﻤﺪﺍﺭﺍﻥ ﻧﮕﺎﻩ ﻭ ﻓﻌﺎﻟﻴﺖﻫﺎﻱ‬ ‫ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺭﺍﺳﺘﺎﻱ ﻣﺴﺎﺋﻞ ﺑﺰﺭﮒ ﻭ ﺳﺨﺖ ﺩﺭ ﺣﺎﻝ ﻇﻬﻮﺭ‬ ‫ﺳﻮﻕ ﺩﻫﻨﺪ‪ ،‬ﻣﺴــﺎﺋﻠﯽ ﭼﻮﻥ‪ :‬ﮔﺮﻡ ﺷــﺪﻥ ﺯﻣﻴﻦ‪ ،‬ﺟﻬﺎﻧﯽ‬ ‫ﺳــﺎﺯﯼ‪ ،‬ﺑﻬﺪﺍﺷــﺖ‪ ،‬ﺁﻣﻮﺯﺵ ﻭ ﭘﺮﻭﺭﺵ‪ ،‬ﺟﺎﻣﻌﻪ ﺍﻃﻼﻋﺎﺕ‪،‬‬

‫ﮐﻨﺘﺮﻝ ﺯﻳﺴــﺖ ﻓﻦ ﺁﻭﺭﻱ‪ ،‬ﺷﺮﮐﺖﻫﺎﯼ ﻏﻮﻝ ﺁﺳﺎﯼ ﺧﺎﺭﺝ‬ ‫ﺍﺯ ﮐﻨﺘﺮﻝ‪ ،‬ﺧﺸــﻮﻧﺖ ﺩﺭ ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﻭ ﺗﺮﺱﻫﺎﯼ ﺟﺪﻳﺪ‬ ‫ﺩﺭﺑﺎﺭﻩ ﺁﻳﻨﺪﻩ ﮐﻮﺩﮐﺎﻧﺸﺎﻥ‪.‬‬ ‫ﭘﻞ ﺭﻱ ﻣﻌﺘﻘﺪ ﺍﺳــﺖ ﮐﻪ ﻓﺮﻫﻨﮓ ﺳﻴﺎﺳﯽ ﺟﻬﺎﻥ ﺍﻣﺮﻭﺯ‬ ‫ﺑﻪ ﮐﻠﯽ ﺗﻐﻴﻴﺮ ﮐﺮﺩﻩ ﺍﺳﺖ ﻭ ﺣﺎﺿﺮ ﺑﻪ ﺗﺤﻤﻞ ﻭﺿﻊ ﻣﻮﺟﻮﺩ‬ ‫ﻧﻴﺴــﺖ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺍﻳﻦ ﻧﻴﺮﻭﯼ ﻋﻈﻴــﻢ ﻓﺮﺻﺖ ﻳﺎﺑﺪ ﻭ ﺗﺤﺖ‬ ‫ﺷــﺮﺍﻳﻄﯽ ﺧﺎﺹ ﻣﻨﺴﺠﻢ ﺷــﻮﺩ ﺑﻪ ﻧﻴﺮﻭﻳﻲ ﻋﻈﻴﻢ ﺗﺒﺪﻳﻞ‬ ‫ﺧﻮﺍﻫــﺪ ﺷــﺪ ﻭ ﺟﻬﺎﻥ ﺁﻳﻨﺪﻩ ﺩﻳﮕﺮ ﺩﺭ ﺩﺳــﺘﺎﻥ ﺳــﺮﻣﺎﻳﻪ‬ ‫ﺳﺎﻻﺭﺍﻥ ﻭ ﻧﻈﺎﻣﻴﺎﻥ ﺁﻣﺮﻳﮑﺎﻳﯽ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ‪ .‬ﭼﭗ ﻋﺮﻓﯽ ﺩﺭ‬ ‫ﺑﺮﺍﺑﺮ ﺭﺍﺳــﺖ ﻣﺤﺎﻓﻈﻪﮐﺎﺭ ﺩﻳﮕﺮ ﮐﺎﺭﺁﻳﯽ ﻧﺪﺍﺭﺩ ﻭ ﭘﻴﺸﺮﻭﺍﻥ‬ ‫ﺟﻬﺎﻥ ﺑﻪ ﺩﻧﺒﺎﻝ ﺑﻴﺮﻭﻥ ﺭﺍﻧﺪﻥ ﻫﺮﺩﻭﯼ ﺁﻧﻬﺎ ﻫﺴــﺘﻨﺪ‪ .‬ﻭﯼ‬ ‫ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﮐﻪ ﭼﭗ ﺩﺭ ﺑﺮﺍﺑﺮ ﺭﺍﺳﺖ ﺩﻳﮕﺮ ﮐﺎﺭﺁﻳﯽ ﻧﺪﺍﺭﺩ‪.‬‬ ‫)ﺭﯼ‪(٢٠١٠ ،‬‬ ‫ﺗﺮﻗﻲﺧﻮﺍﻩ ﺟﺪﻳﺪ ﻛﻪ ﻫﻢ ﺍﻛﻨﻮﻥ ﺩﺭ ﺣﺎﻝ ﺷــﻜﻞﮔﻴﺮﻱ‬ ‫ﺍﺳــﺖ‪ ،‬ﺑﺎﻳﺪ ﺍﺯ ﻃﺒﻘﻪ ﺑﻨﺪﻱ ﺷــﺪﻥ ﺗﻮﺳﻂ ﻃﻴﻒ ﺳﻴﺎﺳﻲ‬ ‫ﺭﺍﺳــﺖ ﻭ ﭼﭗ ﺍﺟﺘﻨﺎﺏ ﻛﻨﺪ‪ ،‬ﻃﺒﻘﻪﺑﻨﺪﻱﺍﻱ ﻛﻪ ﺩﺭﺳــﺖ‬ ‫ﺑﻴﺶ ﺍﺯ ﺩﻭﻳﺴــﺖ ﺳــﺎﻝ ﺍﺳــﺖ ﺑﺎ ﺁﻥ ﺯﻧﺪﮔﻲ ﻣﻲﻛﻨﻴﻢ ﻭ‬ ‫ﺑﺴﻴﺎﺭﻱ ﺍﻓﺮﺍﺩ ﻧﻴﺰ ﺍﺯ ﺁﻥ ﺁﮔﺎﻫﻲ ﻧﺪﺍﺭﻧﺪ؟ ﺁﻧﻬﺎ ﺑﺎﻳﺪ ﺑﮕﻮﻳﻨﺪ‪،‬‬ ‫ﻣﺎ ﻧﻪ ﭼﭗ ﻫﺴــﺘﻴﻢ ﻭ ﻧﻪ ﺭﺍﺳﺖ‪ .‬ﻣﺎ ﺩﺭ ﺧﻂ ﻣﻘﺪﻡ ﻳﺎ ﺭﻭ ﺑﻪ‬ ‫ﭘﻴﺶ ﻫﺴــﺘﻴﻢ‪ ،‬ﺁﻧﻬﺎ ﺑﺎﻳﺪ ﭼﺸــﻢ ﺍﻧﺪﺍﺯ ﺁﻳﻨﺪﻩ ﺯﻧﺎﻥ‪ ،‬ﺳﻴﺎﺭﻩ‬ ‫ﺯﻣﻴــﻦ ﻭ ﺩﺭﻭﻥ ﻣﻌﻨﻮﻱ‪ -‬ﺭﻭﺍﻧﻲ ﺣﻴﺎﺕ ﻣﺎ ﺭﺍ‪ ،‬ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﻣﺮ‬ ‫ﻣﻄﻠﻮﺏ ﺳﻴﺎﺳﺖ ﻣﻠﻲ ﺑﺒﻴﻨﻨﺪ‪.‬‬ ‫ﺷــﻮﺍﻫﺪ ﻧﺸــﺎﻥ ﻣﯽﺩﻫﺪ ﮐــﻪ ﻧﻴﻤﯽ ﺍﺯ ﻣــﺮﺩﻡ ﺁﻣﺮﻳﮑﺎ‪،‬‬ ‫ﺑﺎﻭﺭﻫﺎﻳﻲ ﺩﺍﺭﻧﺪ ﻛــﻪ ﺟﺪﺍ ﺍﺯ ﻟﻴﺒﺮﺍﻝﻫــﺎ‪ ،‬ﻣﺤﺎﻓﻈﻪﻛﺎﺭﺍﻥ ﻭ‬ ‫ﺩﻣﻮﮐﺮﺍﺕﻫﺎ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺍﺻﻞ ﺍﻭﺑﺎﻣﺎ ﺑﺎ ﺷــﻌﺎﺭ ﺗﻐﻴﻴﺮ ﺑﺨﺶ‬ ‫ﻋﻈﻴﻤﯽ ﺍﺯ ﺍﻳﻦ ﮔﺮﻭﻩ ﺭﺍ ﻓﺮﻳﺐ ﺩﺍﺩ ﻭ ﻫﻢ ﺍﮐﻨﻮﻥ ﻣﺤﺒﻮﺑﻴﺖ‬ ‫ﮔﺬﺷــﺘﻪ ﺭﺍ ﻧﺪﺍﺭﺩ ﻭ ﻣﻌﻠﻮﻡ ﺷــﺪﻩ ﺍﺳــﺖ ﮐﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺩﺭ‬ ‫ﺩﺳــﺘﺎﻥ ﻗﻮﯼ ﻧﻈﺎﻣﻴﺎﻥ ﻭ ﻣﺤﺎﻓﻈﻪﮐﺎﺭﺍﻥ ﺍﺳﻴﺮ ﺷﺪﻩ ﺍﺳﺖ‬ ‫ﻭ ﻓﻘﻂ ﺷﻌﺎﺭﻫﺎﯼ ﺣﻘﻮﻕ ﺑﺸﺮﯼ ﻭ ﺩﻣﻮﮐﺮﺍﺗﻴﮏ ﻣﯽﺩﻫﺪ‪.‬‬ ‫ﺍﻳﻦ ﺟﻨﺎﺡ ﻣﺨﺎﻟﻒ ﻧﻮﻳﻦ‪ ،‬ﺟﺪﺍ ﺍﺯ ﭼﭗ ﻭ ﺭﺍﺳــﺖ ﺳﻨﺘﯽ؛‬ ‫ﺟﻠﻮﻩﺍﯼ ﺍﺯ ﻣﺮﻛﺰ ﺳﻴﺎﺳــﻲ ﻳﺎ ﻣﻴﺎﻧﻪ ﺑﻲﺷــﻜﻞ ﻧﻴﺰ ﻧﻴﺴﺖ‪:‬‬ ‫ﺍﻳﻦ ﺟﺒﻬــﻪ ﺩﺍﺭﺍﻱ ﺗﻌﺮﻳﻔﻲ ﺑﻠﻨﺪ‪ ،‬ﻣﻮﺍﺿﻌــﻲ ﮔﺮﻡ ﻭ ﻣﻬﻴﺞ‬ ‫ﺍﺳــﺖ‪ ،‬ﻳﻚ ﺑﻤﺐ ﺯﻧﺪﻩ ﺑﺮﺍﻱ ﺳﻴﺎﺳــﺖ ﺁﻣﺮﻳﮑﺎ‪ ،‬ﺍﻳﻦ ﺑﻤﺐ‬ ‫ﺑﺮﺍﻱ ﺍﻧﻔﺠﺎﺭ ﺛﺎﻧﻴﻪ ﺷﻤﺎﺭﻱ ﻣﻲﻛﻨﺪ‪ ،‬ﻭ ﺍﻳﻦ ﭼﻴﺰﻱ ﺍﺳﺖ ﻛﻪ‬ ‫ﻧﺨﺒﮕﺎﻥ ﺣﺎﺿﺮ ﺩﺭ ﻧﺸﺴﺖ ﺩﺍﻭﻭﺱ ﺑﻪ ﺷﺪﺕ ﺍﺯ ﺁﻥ ﺁﮔﺎﻫﯽ‬ ‫ﺩﺍﺷــﺘﻨﺪ‪ .‬ﺍﮔﺮ ﻧﺨﺒــﮕﺎﻥ ﺩﺍﻭﻭﺱ ﺍﺯ ﺍﻳﻦ ﺍﻣــﺮ ﺁﮔﺎﻫﻨﺪ‪ ،‬ﭼﺮﺍ‬ ‫ﺑﻘﻴــﻪ ﻣﺎ ﺍﺯ ﺁﻥ ﺍﮔﺎﻫﻲ ﻧﺪﺍﺭﻳﻢ؟ ﺍﻳﻦ ﺟﻨﺎﺡ ﻣﺨﺎﻟﻒ ﻧﻴﻤﻲ ﺍﺯ‬ ‫ﺟﻤﻌﻴﺖ ﺁﻣﺮﻳﻜﺎ ﺭﺍ ﺩﺭ ﺑﺮ ﻣﯽﮔﻴﺮﺩ‪ .‬ﺁﻥ ﻣﻬﻢﺗﺮ ﺍﺯ ﺩﻭ ﺟﻨﺎﺡ‬

‫ﭼﭗ ﻭ ﺭﺍﺳﺖ ﺍﺳﺖ‪ ،‬ﭼﺮﺍ ﻛﻪ ﻧﺸﺎﻥ ﺍﺯ ﺟﺎﻳﻲ ﺩﺍﺭﺩ ﻛﻪ ﺁﻳﻨﺪﻩ‬ ‫ﻣﺎ ﺑﻪ ﺁﻥ ﺳﻮ ﺭﻭﺍﻥ ﺍﺳﺖ‪.‬‬ ‫ﭘﻞ ﺭﻱ ﺗﺎﻛﻴﺪ ﻣﻲﻛﻨﺪ ﻛﻪ ﺍﻳﻦ ﺩﺍﺩﻩﻫﺎﯼ ﻣﻦ ﺑﺮﺍﯼ ﻗﻄﺐ‬ ‫ﻧﻤﺎﯼ ﻧﻮﻳﻦ ﺳﻴﺎﺳــﯽ ﺑﺮﺁﻣﺪﻩ ﺍﺯ ﭘﻴﻤﺎﻳﺶ ﺍﺭﺯﺵﻫﺎﯼ ﺳﺎﻝ‬ ‫‪ ١٩٩٥‬ﺍﺳﺖ ﮐﻪ ﺩﺭﺑﺮﺩﺍﺭﻧﺪﻩ ﺍﻃﻼﻋﺎﺕ ﮐﺎﻓﯽ ﺳﻴﺎﺳﯽ ﺑﺮﺍﯼ‬ ‫ﺍﻳﻦ ﺗﺤﻠﻴﻞ ﺍﺳــﺖ )ﺭﯼ‪ .(٢٠١١ ،‬ﺩﺍﺩﻩﻫﺎ ﻧﺸــﺎﻥ ﺍﺯ ﻭﺟﻮﺩ‬ ‫ﻳــﮏ ﻣﻮﺝ ﺁﺭﺍﻡ ﺍﺯ ﺗﺤﻮﻝ ﻓﺮﻫﻨﮕــﯽ )ﺍﺯ ﺟﻨﺒﺶﻫﺎﯼ ﻧﻮﻳﻦ‬ ‫ﺍﺟﺘﻤﺎﻋــﯽ( ﺩﺍﺭﺩ‪ ،‬ﮐﻪ ﺩﺭ ﺑﺴــﺘﺮﻫﺎﯼ ﻣﺨﺘﻠــﻒ ﺩﺭ ﺟﺮﻳﺎﻥ‬ ‫ﺍﺳــﺖ ﻭ ﺳﻴﺎﺳﺖ ﻧﻮﻳﻦ ﺭﺍ ﺗﻐﺬﻳﻪ ﻣﯽﮐﻨﺪ‪ .‬ﺍﻳﻦ ﺷﮑﻞ ﻧﻮﻳﻦ‬ ‫ﺗﺮﻗﯽﺧﻮﺍﻫﯽ‪ ،‬ﺑﻪ ﺳــﺘﻴﺰ ﻓﺮﻫﻨﮕﯽ ﭼﭗ ﻟﻴﺒﺮﺍﻝ ﺑﺎ ﺭﺍﺳــﺖ‬ ‫ﻣﺬﻫﺒﯽ ﺗﻮﺟﻪ ﻧﺪﺍﺭﺩ ﻭ ﺗﻮﺟﻪ ﺁﻧﻬﺎ ﺑﻴﺸﺘﺮ ﺑﻪ ﺳﻮﯼ ﻣﺨﺎﻟﻔﺖ‬ ‫ﺑﺎ ﻧﻴﺮﻭﻫﺎﯼ ﺣﺎﻣﯽ ﺟﻬﺎﻧﯽ ﺳﺎﺯﯼ ﺍﺳﺖ‪:‬‬ ‫ﺍﻳﻦ ﺁﺷــﮑﺎﺭ ﺧﻮﺍﻫﺪ ﺷــﺪ ﮐﻪ ﺟﻮﻫﺮ ﻭﺍﻗﻌﯽ ﺩﺭ ﺳﻴﺎﺳﺖ‬ ‫ﺗﺮﻗﯽﺧﻮﺍﻫﺎﻧــﻪ ﺩﻳﮕــﺮ ﺩﺭ ﻧﻔﺮﺕ ﻃﺒﻘﺎﺗــﯽ‪ ،‬ﻭ ﻫﻤﻴﻦ ﻃﻮﺭ‬ ‫ﺍﺗﺤﺎﺩﻳﻪﻫﺎ ﻭ ﻣﺒﺎﺭﺯﺍﺕ ﺷــﻬﺮﯼ‪ -‬ﺭﻭﺳﺘﺎﻳﯽ ‪ ١٩٠٠‬ﻧﻴﺴﺖ‪،‬‬ ‫ﺑﻠﮑــﻪ ﺑــﺮ ﻣﺤﻮﺭﻫﺎﻳــﯽ ﭼﻮﻥ ﻣﺤﻴــﻂ ﺯﻳﺴــﺖ‪ ،‬ﺟﻨﺒﺶ‬ ‫ﺯﻧــﺎﻥ‪ ،‬ﺿﺪﻳﺖ ﺑــﺎ ﺟﻬﺎﻧﯽ ﺳــﺎﺯﯼ‪ ،‬ﺣﻘــﻮﻕ ﻣﺪﻧﯽ‪ ،‬ﺻﻠﺢ‬ ‫ﻃﻠﺒــﯽ‪ ،‬ﺣﻤﺎﻳــﺖ ﺍﺯ ﺑﻬﺪﺍﺷــﺖ‪ ،‬ﺩﻏﺪﻏــﻪ ﺑــﺮﺍﯼ ﺗﻌﻠﻴﻢ ﻭ‬ ‫ﺗﺮﺑﻴﺖ‪ ،‬ﻭ ﻃﺮﻓــﺪﺍﺭﯼ ﺍﺯ ﺟﻨﺒﺶﻫﺎﯼ ﻣﻌﻨﻮﯼ ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﻃﺒﻴﻌﺖﮔﺮﺍﻳﯽ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ ،‬ﺍﻳﻦ ﻣﺤﻮﺭﻫﺎ ﺩﺭ ﻣﻴﺎﻥ ﺳﺎﻝﻫﺎﯼ‬ ‫‪ ١٩٦٠‬ﺗﺎ ‪ ٢٠٠٠‬ﭘﺪﻳﺪ ﺁﻣﺪﻧﺪ‪.‬‬ ‫ﻣﺨﺘﺼﺎﺗﻲ ﺍﺯ ﻓﺮﻫﻨﮓ ﺳﻴﺎﺳﻲ ﺟﻨﺒﺶ ﺧﻼﻗﺎﻥ ﻧﻮﻳﻦ‬

‫ﻭﺿﻌﻴـﺖ ﻧﻮﻣﺤﺎﻓﻈـﻪﻛﺎﺭﺍﻥ ﺍﻗﺘﺼـﺎﺩﻱ ﺍﺯ ﻧﮕﺎﻩ‬ ‫ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﯽ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫ﻧﻮ ﻣﺤﺎﻓﻈﻪﻛﺎﺭﺍﻥ ﺍﻗﺘﺼﺎﺩﻱ ‪ ٪١٤‬ﺍﺯ ﻣﺮﺩﻡ‪ ،‬ﺩﺍﺭﺍﯼ ‪٪١٩‬‬ ‫ﺍﺯ ﺁﺭﺍﺀ ﻭ ﺻﺎﺣﺐ ‪ ٪٨٠‬ﺍﺯ ﭘﻮﻝ ﻣﻲﺑﺎﺷﻨﺪ‪ .‬ﺑﻮﺵ )ﭘﺪﺭ ﻭ ﭘﺴﺮ(‬ ‫ﺩﺭ ﺍﻳﻦ ﮔﺮﻭﻩ ﻃﺒﻘﻪ ﺑﻨﺪﻱ ﻣﻲﺷــﻮﻧﺪ‪ .‬ﺣﻮﺯﻩ ﻗﺪﺭﺕ ﻭ ﻧﻔﻮﺫ‬ ‫ﺁﻧﻬﺎ‪ ،‬ﺩﺭ ﻗﻠﻤﺮﻭ ﺑﻨﻴﺎﺩﻫﺎﻱ ﺟﻤﻬﻮﺭﻱ ﺑﻪ ﻃﻮﺭ ﻣﺤﺴﻮﺳﻲ ﺭﻭ‬ ‫ﺑﻪ ﺿﻌﻒ ﺍﺳــﺖ‪ .‬ﺁﻧﻬﺎ ﻓﻘﻂ ﻗﺎﺩﺭﻧﺪ ﺑــﺎ ﭘﺮﺩﺍﺧﺖ ﭘﻮﻝ ﺑﺮﺍﻱ‬ ‫ﺧــﻮﺩ ﻛﺎﺭ ﺑﺨﺮﻧﺪ ﻭ ﻳﺎ ﻇﺮﻓﻴــﺖ ﺁﻥ ﺭﺍ ﺩﺍﺭﻧﺪ ﻛﻪ ﻛﻨﮕﺮﻩ ﺭﺍ‬ ‫ﺑﺨﺮﻧــﺪ ﻭ ﻳﺎ ﺩﺭ ﺍﺩﺍﺭﻩ ﺍﻣﻮﺭ ﺟــﺎﺭﻱ ﺍﺯ ﻃﺮﻳﻖ ﻻﺑﻲﻫﺎﻱ ﻛﺎﺭ‬ ‫ﺧــﻮﺩ ﺭﺍ ﭘﻴﺶ ﺑﺒﺮﻧﺪ‪ .‬ﺁﻧﻬﺎ ﺑﻪ ﻫﺮ ﻗﻴﻤﺘﻲ ﺩﺭ ﭘﻲ ﺳﻴﺎﺳــﺖ‬ ‫ﺭﺷﺪ ﺍﻗﺘﺼﺎﺩﻱ ﻭ ﺳﺮﻣﺎﻳﻪﺩﺍﺭﻱ ﻫﺴﺘﻨﺪ‪ ،‬ﺍﺯ ﻳﻚ ﺳﻮ ﺣﺎﻣﻲ‬ ‫ﺟﻬﺎﻧﻲ ﺳﺎﺯﻱ‪ ،‬ﻭ ﺍﺯ ﺳﻮﻱ ﺩﻳﮕﺮ ﺗﻀﻌﻴﻒ ﻛﻨﻨﺪﻩ ﺩﻣﻮﻛﺮﺍﺳﻲ‬ ‫ﻛﺸﻮﺭﺷﺎﻥ ﻣﻲﺑﺎﺷﻨﺪ‪.‬‬ ‫ﺁﻧﻬﺎ ﺩﺭ ﭘــﯽ ﺍﻳﺠﺎﺩ ﻧﻈﺎﻡ ﻓﺮﺍﻣﻠــﻲ ﻣﺒﺘﻨﻲ ﺑﺮ ﺣﺎﻛﻤﻴﺖ‬ ‫ﻃﺒﻘﻪ ﺛﺮﻭﺗﻤﻨﺪﺍﻧﺪ‪ ،‬ﻭ ﻫﺮ ﺣﺰﺏ ﺳﻴﺎﺳﻲ ﻛﻪ ﻣﻮﺭﺩ ﺣﻤﺎﻳﺖ‬ ‫ﺁﻧﻬﺎ ﺍﺳــﺖ ﺑﺎﻳﺪ ﺍﻳﻦ ﺭﻭﺵ ﺭﺍ ﺑﻪ ﻧﻤﺎﻳــﺶ ﺑﮕﺬﺍﺭﺩ‪ ،‬ﻧﺎﺑﻮﺩﻱ‬ ‫ﻣــﺮﺩﻡ ﻭ ﻓﺮﻭﺵ ﺁﻧﻬﺎ ﺑﻪ ﺷــﺮﻛﺖﻫﺎﻱ ﭼﻨــﺪ ﻣﻠﻴﺘﻲ‪ .‬ﻣﺎﻧﻊ‬ ‫ﻋﻤﺪﻩ ﺩﺭ ﻣﺴﻴﺮ ﺣﻤﻠﻪ ﺑﻪ ﺁﻧﻬﺎ ﺩﺭ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺁﻧﻬﺎ ﺑﺨﺶ‬ ‫ﺍﻋﻈﻢ ﺭﺳــﺎﻧﻪﻫﺎﻱ ﮔﺮﻭﻫﻲ ﺭﺍ ﺑﻪ ﺷﺮﻛﺖﻫﺎﻱ ﺧﻮﺩ ﻭﺍﺑﺴﺘﻪ‬ ‫ﻛﺮﺩﻩﺍﻧﺪ‪ .‬ﺍﻳﻦ ﺭﺳﺎﻧﻪﻫﺎ‪ ،‬ﻫﺮ ﭼﻴﺰﻱ ﺭﺍ ﺑﺮﺍﻱ ﺣﻤﺎﻳﺖ ﺍﺭﺑﺎﺑﺎﻥ‬ ‫ﺧــﻮﺩ ﺗﺤﺮﻳﻒ ﻣﻲﻛﻨﻨــﺪ‪ .‬ﺍﻣﺎ ﺩﺭ ﻧﻈﺎﻡ ﭼﻨــﺪ ﺣﺰﺑﻲ‪ ،‬ﺁﻧﻬﺎ‬ ‫ﺷــﺮﺍﻳﻂ ﺳــﺨﺘﻲ ﺑﺮﺍﻱ ﺧﺮﻳﺪ ﺍﻧﺘﺨﺎﺑﺎﺕ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ‪،‬‬ ‫ﻣﮕﺮ ﺍﻳﻨﻜﻪ ﺑﺘﻮﺍﻧﻨﺪ ﻣﺴــﺎﺋﻞ ﺭﺍ ﺑﻪ ﻃﻮﺭ ﺿﺪ ﺩﻣﻮﻛﺮﺍﺗﻴﻚ ﺑﻪ‬ ‫ﺳﺒﻚ ﺁﻣﺮﻳﻜﺎﻱ ﻻﺗﻴﻨﻲ ﻣﺒﺘﻨﻲ ﺑﺮ ﺣﻜﻮﻣﺖ ﺳﺮﻣﺎﻳﻪﺩﺍﺭﺍﻥ‬ ‫ﺣــﻞ ﻛﻨﻨﺪ‪ .‬ﻣﻤﻜﻦ ﺍﺳــﺖ ﻣﺎ ﺭﻭﺯﻱ ﺷــﺎﻫﺪ ﺑﺎﺷــﻴﻢ ﻛﻪ‬ ‫ﺟﻨــﮓ ﺑﻲﭘﺎﻳــﺎﻥ ﻋﻠﻴــﻪ ﺗﺮﻭﺭﻳﺴــﻢ ﺗﻐﻴﻴﺮ ﺟﻬــﺖ ﺩﻫﺪ‪.‬‬ ‫ﺍﻣــﺮﻭﺯﻩ ﺗﺮﻗﻲﺧﻮﺍﻫﺎﻥ ﻧﻮﻳﻦ ﺩﺍﺭﺍﻱ ﺑﻴﺸــﺘﺮﻳﻦ ﻣﺨﺎﻟﻔﺖ ﺑﺎ‬ ‫ﻣﺤﺎﻓﻈﻪﻛﺎﺭﺍﻥ ﺷــﺮﻛﺖﻫﺎﻱ ﭼﻨﺪ ﻣﻠﻴﺘﻲﺍﻧﺪ‪ ،‬ﺑﻮﻳﮋﻩ ﺩﺭ ﺑﻌﺪ‬ ‫ﺟﻬﺎﻧﻲﺳــﺎﺯﻱ ﺁﻥ‪ .‬ﺁﻧﻬﺎ ﻫﻤﻮﺍﺭﻩ ﺗﻼﺵ ﻣﻲﻛﻨﻨﺪ ﻭ ﺧﻮﺍﻫﻨﺪ‬ ‫ﻛﺮﺩ ﺗﺎ ﺳــﻨﺖﮔﺮﺍﻳﺎﻥ ﺭﺍ ﻋﻠﻴﻪ ﺗﺮﻗﻲﺧﻮﺍﻫﺎﻥ ﻧﻮﻳﻦ ﺑﺴــﻴﺞ‬ ‫ﻛﻨﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﺳﻨﺖﮔﺮﺍﻳﺎﻥ ﺑﺎﻳﺪ ﺑﻪ ﻫﻮﺵ ﺑﺎﺷﻨﺪ ﻛﻪ‬ ‫ﺩﺭ ﺍﻳﻦ ﺑﺎﺯﻱ ﻃﺮﻑ ﭼﻪ ﮔﺮﻭﻫﻲ ﺭﺍ ﺑﺎﻳﺪ ﺑﮕﻴﺮﻧﺪ‪.‬‬ ‫ﺑﺮﺧــﻲ ﻭﻳﮋﮔﻲﻫﺎﻱ ﻣﺤﺎﻓﻈــﻪﻛﺎﺭﺍﻥ ﺍﻗﺘﺼﺎﺩﻱ ﻋﺒﺎﺭﺗﻨﺪ‬

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‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫‪ é‬ﺿﺪﻳﺖ ﺑﺎ ﻣﺎﺩﻱﮔﺮﺍﻳﻲ‪.‬‬ ‫‪ é‬ﻃﺮﻓﺪﺍﺭﻱ ﺍﺯ ﺁﺯﺍﺩﻱﻫﺎﻱ ﻣﺪﻧﻲ ﻭ ﺿﺪﻳﺖ ﺑﺎ ﺳﻨﺖﮔﺮﺍﻳﻲ‪.‬‬ ‫‪ é‬ﻃﺮﻓﺪﺍﺭﻱ ﺍﺯ ﺣﻔﻆ ﻭ ﭘﺎﻳﺪﺍﺭﻱ ﻣﺤﻴﻂ ﺯﻳﺴــﺖ ﻭ ﻧﺠﺎﺕ‬ ‫ﺯﻣﻴﻦ‪.‬‬ ‫‪ é‬ﺗﻌﻬﺪ ﻗﻮﻱ ﺑﻪ ﺭﺷــﺪ ﻭ ﺗﻌﺎﻟــﻲ ﻓﺮﺩﻱ )ﻣﻌﻨﻮﻱ ﻭ ﺭﻭﺍﻧﻲ(‬ ‫ﺩﺭ ﺑﺮﺍﺑﺮ ﺳﻜﻮﻻﺭﻳﺴﻢ‪.‬‬ ‫‪ é‬ﺁﻳﻨﺪﻩﻧﮕﺮ‪ :‬ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﭼﺸﻢﺍﻧﺪﺍﺯ ﺁﻳﻨﺪﻩ ﻛﺮﻩ ﺯﻣﻴﻦ ﺑﺮﺍﻱ‬ ‫ﻧﺴﻞ ﺁﻳﻨﺪﻩ‪.‬‬ ‫‪ é‬ﺩﺍﺭﺍﻱ ﺧﻄﻮﻁ ﺳﻴﺎﺳﻲ ﻧﻪ ﭼﭗ‪ ،‬ﻧﻪ ﺭﺍﺳﺖ‪.‬‬ ‫‪ é‬ﺿﺪﻳﺖ ﺑﺎ ﺷﺮﻛﺖﻫﺎﻱ ﭼﻨﺪ ﻣﻠﻴﺘﻲ )ﺳﺮﻣﺎﻳﻪﺳﺎﻻﺭﻱ( ﻭ‬ ‫ﺳﻴﺎﺳﺖ ﺟﻬﺎﻧﻲﺳﺎﺯﻱ ﺁﻧﻬﺎ‪.‬‬ ‫‪ é‬ﺍﺻﺮﺍﺭ ﺑﺮ ﺍﺻﺎﻟﺖ ﻓﺮﺩﯼ )ﺻﺪﺍﻗﺖ ﺩﺭ ﺭﻓﺘﺎﺭ ﻭ ﮐﺮﺩﺍﺭ(‪.‬‬ ‫‪ é‬ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﻣﺤﺪﻭﺩﻳﺖ ﺑﺮﺍﯼ ﺭﺷــﺪ )ﺭﺷﺪ ﺗﻜﻨﻮﻟﻮﮊﻳﻚ ﺩﺭ‬ ‫ﻣﻮﺍﺭﺩﻱ ﺩﺍﺭﺍﻱ ﻣﺤﺪﻭﺩﻳﺖ ﺍﺳﺖ(‪.‬‬ ‫‪ é‬ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﻣﺪﺭﻧﻴﺴﻢ ﻣﺎﺩﻱﮔﺮﺍ‪ ،‬ﺳﻜﻮﻻﺭ ﻭ ﻛﻠﺒﻲ ﻣﺬﻫﺐ‪.‬‬

‫ﭼﺸﻢ ﺍﻧﺪﺍﺯ ﻣﻄﻤﺌﻦ ﺑﺮﺍﻱ ﺁﻳﻨﺪﻩ ﺯﻧﺎﻥ ﻭ ﮐﻮﺩﮐﺎﻥ‪.‬‬ ‫‪ é‬ﺑﻬﺪﺍﺷــﺖ‪ ،‬ﺁﻣــﻮﺯﺵ‪ ،‬ﻭ ﺍﺳــﺘﻔﺎﺩﻩ ﻫــﺮ ﭼﻪ ﺑﻴﺸــﺘﺮ ﺍﺯ‬ ‫ﻣﺤﺼﻮﻻﺕ ﻃﺒﻴﻌﯽ‪.‬‬ ‫‪ é‬ﺧﻮﺍﻫﺎﻥ ﭘﻮﺷﺶ ﻣﻠﻲ ﺑﻴﻤﻪ ﺑﻬﺪﺍﺷﺖ‪.‬‬

‫ﺍﺯ‪ :‬ﻗﺪﺭﺕ ﻃﻠﺒﻲ‪ ،‬ﺛﺮﻭﺕ ﺳــﺎﻻﺭﻱ ﻭ ﺳــﻠﻄﻪ ﺁﻥ ﺑﺮ ﺳﺮﺍﺳﺮ‬ ‫ﻛﺮﻩ ﺯﻣﻴﻦ‪ ،‬ﻧﻪ ﻃﺮﻓﺪﺍﺭ ﺩﻣﻮﻛﺮﺍﺳــﻲ ﻭ ﻧﻪ ﺍﺳــﺘﺒﺪﺍﺩ‪ .‬ﻣﺤﻮﺭ‬ ‫ﺍﻳﺪﺋﻮﻟﻮﮊﻱ ﺁﻧﻬﺎ ﺍﻳﻦ ﺍﺳــﺖ ﻛﻪ ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﻗﺮﺑﺎﻧﻲ ﺭﺷــﺪ‬ ‫ﺍﻗﺘﺼﺎﺩﻱ ﻭ ﻣﻨﺎﻓﻊ ﺷــﺮﻛﺖﻫﺎ ﻧﻤﺎﻳــﺪ‪ .‬ﺩﻳﺪﮔﺎﻩﻫﺎﻱ ﺁﻧﻬﺎ ﺑﻪ‬ ‫ﺣﺪﻱ ﺍﻓﺮﺍﻃﻲ ﺍﺳــﺖ ﻛﻪ ﺁﻧﻬــﺎ ﺭﺍ ﺩﺭ ﺟﻨﻮﺑﻲﺗﺮﻳﻦ ﻣﻮﺿﻊ‬ ‫)ﻭﺍﭘﺴــﮕﺮﺍﻳﯽ( ﻗﺮﺍﺭ ﻣﻲﺩﻫﺪ‪ ،‬ﺩﻳﺪﮔﺎﻩ ﺁﻧﻬﺎ ﻧﺴــﺒﺖ ﺑﻪ ﻫﺮ‬ ‫ﮔﺮﻭﻩ ﺩﻳﮕﺮ ﺍﺯ ﺟﺮﻳﺎﻥ ﺍﺻﻠﻲ ﺑﺎﻭﺭﻫﺎ ﻭ ﺍﺭﺯﺵﻫﺎﻱ ﺁﻣﺮﻳﻜﺎﻳﻲ‬ ‫ﺑﺴــﻴﺎﺭ ﺩﻭﺭ ﺍﺳﺖ‪ .‬ﺳﻴﺎﺳــﺖ ﻧﻮ ﻇﻬﻮﺭ ﺑﺎﻳﺪ ﺍﺯ ﺍﻳﻦ ﻭﺍﻗﻌﻴﺖ‬ ‫ﺑﻬﺮﻩ ﺑﺮﺩﺍﺭﻱ ﻛﻨﺪ‪ .‬ﺍﻛﺜﺮ ﺣﻮﺯﻩﻫﺎﻱ ﺍﻧﺘﺨﺎﺑﻴﻪ ﻧﺸﺎﻥ ﻣﻲﺩﻫﻨﺪ‬ ‫ﻛــﻪ ﺁﻣﺮﻳﻜﺎﻳﻲﻫﺎ ﺑﺎ ﻳﻚ ﻧﺴــﺒﺘﻲ ﺑﻴــﺶ ﺍﺯ ‪ ٢‬ﺑﻪ ﻳﻚ‪ ،‬ﺑﻪ‬ ‫ﺷــﺮﻛﺖﻫﺎﻱ ﭼﻨﺪ ﻣﻠﻴﺘﻲ ﺍﻋﺘﻤﺎﺩ ﻧﺪﺍﺭﻧﺪ‪ .‬ﺯﻧﺪﮔﻲ ﻛﻮﺩﻛﺎﻥ‬ ‫ﻭ ﻧﻮﺍﺩﮔﺎﻥ ﻣﺎ ﺑﻪ ﺧﺎﻃﺮ ﺁﻧﻬﺎ ﺩﺭ ﺧﻄﺮ ﺍﻗﺘﺎﺩﻩ ﺍﺳــﺖ ﻭ ‪٪٧٠‬‬ ‫ﺍﺯ ﺁﻣﺮﻳﻜﺎﻳﻲﻫــﺎ ﺑﻪ ﺍﻳﻦ ﻭﺍﻗﻌﻴﺖ ﻭﺍﻗﻔﻨﺪ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ‪ ،‬ﺁﻧﻬﺎ‬ ‫ﺩﺍﺭﺍﻱ ﺑﻴﺸﺘﺮﻳﻦ ﺛﺮﻭﺕ ﻫﺴــﺘﻨﺪ‪ ،‬ﺁﻧﻬﺎ ﺑﺎ ﺧﺮﻳﺪ ﺍﻓﺮﺍﺩ ﻣﻬﻢ‬ ‫ﻭ ﺍﻧﺤﺼﺎﺭ ﻗﻮﺍﻧﻴﻨﻲ ﻛﻪ ﺑﻪ ﻧﻔﻊ ﺁﻧﻬﺎ ﺍﺳــﺖ ﺑﺨﺶ ﺳﻴﺎﺳﻲ ﺭﺍ‬ ‫ﻣﺴــﺘﻌﻤﺮﻩ ﺧﻮﺩ ﻣﻲﺳﺎﺯﻧﺪ‪ ،‬ﺩﺭﺳﺖ ﺑﻪ ﻫﻤﺎﻥ ﺷﻴﻮﻩﺍﻱ ﻛﻪ‬ ‫ﺟﻬﺎﻥ ﺳــﻮﻡ ﺭﺍ ﺍﺳﺘﻌﻤﺎﺭ ﻣﻲﻛﻨﻨﺪ‪ .‬ﻛﺎﭘﻴﺘﺎﻟﻴﺴﻢ‪ ،‬ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﻳﻚ ﻧﻈﺎﻡ ﺑﺎﺯﺍﺭ‪ ،‬ﭘﻴﺮﻭﺯ ﺷــﺪﻩ ﺍﺳــﺖ‪ ،‬ﭼﺮﺍ ﻛﻪ ﺑﺎﺯﺍﺭ ﻧﺴﺒﺖ‬ ‫ﺑﻪ ﺍﻗﺘﺼﺎﺩ ﺩﺳــﺘﻮﺭﻱ ﺍﺯ ﻗﺎﺑﻠﻴﺖ ﺑﺎﻻﺗﺮﻱ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍﺳــﺖ‪،‬‬ ‫ﭼﺮﺍ ﻛﻪ‪ ،‬ﭘﻮﻝ ﻭ ﻗﺪﺭﺕ ﺷــﺮﻛﺖﻫﺎ ﺑﻪ ﺳــﺮﻋﺖ ﺭﺷﺪ ﻛﺮﺩﻩ‬ ‫ﻭ ﺍﻧﺒﺎﺷــﺖ ﻣﻲﺷــﻮﺩ‪ .‬ﮐﻞ ﻣﺴــﺎﻟﻪ ﻗﺪﺭﺕ ﭘﻮﻝ ﺍﻳﻦ ﺍﺳﺖ‪:‬‬ ‫ﺷــﻤﺎﺭﺵ ﺩﻻﺭ ﺑﻪ ﺟﺎﯼ ﺷــﻤﺎﺭﺵ ﺁﺭﺍﺀ‪ ،‬ﭼﺮﺍ ﮐﻪ ﺭﺍﺳــﺖ‬ ‫ﺳــﺮﻣﺎﻳﻪﺩﺍﺭ ﻫﺮﮔﺰ ﭘﺮﺷــﻤﺎﺭ ﻧﺒﻮﺩﻩﺍﻧﺪ‪ ٪٦٩ .‬ﺳﺮﻣﺎﻳﻪﺩﺍﺭﺍﻥ‬ ‫ﺭﺍ ﺟﻤﻬﻮﺭﯼﺧﻮﺍﻫﺎﻥ ﺗﺸــﮑﻴﻞ ﻣﯽﺩﻫﻨﺪ‪ .‬ﻣﻴﺰﺍﻥ ﻭﻓﺎﺩﺍﺭﻱ‬ ‫ﻣﺮﺩﻡ ﺍﻳﺎﻻﺕ ﻣﺘﺤﺪﻩ ﺑﻪ ﺁﻧﻬﺎ ﻓﻘﻂ ﺩﺭ ﺣﺪﻭﺩ ‪ ٪١٤‬ﺍﺳــﺖ ﻭ‬ ‫ﺑﺮ ﺍﺳﺎﺱ ﻣﺴﺎﺋﻞ ﻣﺨﺘﻠﻔﻲ ﻛﻪ ﭘﻴﺶ ﻣﻲﺁﻳﺪ‪ ،‬ﺍﻳﻦ ﻫﻮﺍﺩﺍﺭﯼ‬ ‫ﻣﻴﺎﻥ ‪ ١٠‬ﺗﺎ ‪ ١٥‬ﺩﺭﺻﺪ ﺩﺭ ﻧﻮﺳــﺎﻥ ﺍﺳﺖ‪ .‬ﺭﻧﮓ ﺁﻧﻬﺎ ﺳﻴﺎﻩ‬ ‫ﺍﺳﺖ‪ ،‬ﺑﻪ ﺭﻧﮓ ﻣﺮﮒ ﮐﺮﻩ ﺯﻣﻴﻦ‪.‬‬

‫ﻣﺸﮑﻼﺕ ﺍﺳﺎﺳﯽ ﺍﺯ ﻧﮕﺎﻩ ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕﯽ‪:‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٤٦‬‬

‫ﺩﺭﺑــﺎﺭﻩ ﺍﺩﺑﻴﺎﺕ ﺻﻨﻔــﻲ ﻭ ﺑﻨﻴﺎﺩﮔﺮﺍﻱ ﺭﺍﺳــﺖ ﺩﺍﺭﻧﺪ‪ .‬ﺁﻧﻬﺎ‬ ‫ﺯﻧﺪﮔﻲ ﺭﺍ ﭘﻴﭽﻴﺪﻩﺗﺮ ﺍﺯ ﺍﻳﻦ ﻣﻮﺍﺿﻊ ﺳﻄﺤﻲ ﻣﻲﺑﻴﻨﻨﺪ‪.‬‬ ‫ﺭﺍﻩ ﺣﻞﻫﺎﻱ ﻣﻮﺭﺩ ﻋﻼﻗﻪ ﭼﭗ ﻛﺎﺭﺍﻳﻲ ﻧﺪﺍﺭﺩ‪ ،‬ﻭ ﺍﻳﻨﻜﻪ ﺭﺍﻩ‬ ‫ﺣﻞﻫﺎﻱ ﺭﺍﺳــﺖ ﻣﻀﺮ ﺍﺳﺖ‪ .‬ﺍﻣﻮﺭ ﻣﻮﺭﺩ ﺑﺎﻭﺭ ﺁﻧﻬﺎ ﺩﺭ ﺣﺎﻝ‬ ‫ﺗﻜﺎﻣﻞ ﭘﻴﭽﻴﺪﻩﺗﺮ‪ ،‬ﻭﺍﻗﻌﻲﺗﺮ ﻭ ﻧﻮﻉ ﺩﻭﺳﺘﺎﻧﻪﺗﺮ ﺍﺳﺖ‪.‬‬ ‫ﺁﻧﻬــﺎ ﺧﻮﺍﻫــﺎﻥ ﺗﺤﻮﻝ ﺳﻴﺎﺳــﻲﺍﻱ ﻫﺴــﺘﻨﺪ ﻛﻪ ﻗﺎﺩﺭ‬ ‫ﺑﺎﺷﺪ ﺗﺤﻮﻝ ﺳــﺎﺧﺘﺎﺭﻱ ﻭ ﺑﻨﻴﺎﺩﻳﻦ ﺩﺭ ﺟﺎﻣﻌﻪ ﺍﻳﺠﺎﺩ ﻛﻨﺪ‪،‬‬ ‫ﻧــﻪ ﺍﺩﺑﻴﺎﺕ ﺳﻴﺎﺳــﻲ ﺻﺮﻑ ﻭ ﺗﻐﻴﻴﺮ ﻟﺒــﺎﺱ ﺩﺭ ﭼﺎﺭﭼﻮﺏ‬ ‫ﺳﺒﻚﻫﺎﻱ ﻗﺪﻳﻤﻲ ﺳﻴﺎﺳﺖﻫﺎﻱ ﻣﺪﺭﻧﻴﺴﻢ‪.‬‬ ‫ﺁﻧﻬــﺎ ﻫﻤﻮﺍﺭﻩ ﺧﻮﺍﻫﺎﻥ ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳــﻲ ﺟﺪﻳــﺪ‪ ،‬ﻗﻮﺍﻧﻴﻦ‬ ‫ﺟﺪﻳﺪ ﺑﺎﺯﻱ ﻧﻬﺎﺩﻱ ﻧﻴﺴــﺘﻨﺪ‪ ،‬ﺑﻠﻜــﻪ ﺧﻮﺍﻫﺎﻥ ﻓﺮﺍﻳﻨﺪﻫﺎﻱ‬ ‫ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﺑﻴﻦ ﻓﺮﺩﻱ ﺟﺪﻳﺪ ﻫﺴــﺘﻨﺪ‪ ،‬ﻫﻢ ﺩﺭ ﺍﻧﺘﺨﺎﺑﺎﺕ‬ ‫ﻭ ﻫﻢ ﺣﻜﻮﻣﺖ‪ ،‬ﭼﻴﺰﻱ ﻛﻪ ﻗﺎﺩﺭ ﺑﺎﺷﺪ ﺑﺮﺧﻲ ﺍﺯ ﺍﻧﺤﺮﺍﻑﻫﺎ‪،‬‬ ‫ﺯﺷﺘﻲﻫﺎ ﻭ ﺧﺸﻮﻧﺖ ﺳﻴﺎﺳﺖ ﻣﻌﻤﻮﻝ ﺭﺍ ﺍﺯ ﺑﻴﻦ ﺑﺒﺮﺩ‪ .‬ﻭ ﺁﻧﻬﺎ‬ ‫ﻗﻄﻌﺎ ﻋﻼﻗﻤﻨﺪ ﺑﻪ ﺩﺍﺷﺘﻦ ﺑﺮﺧﻲ ﻗﻮﺍﻧﻴﻦ ﺟﺪﻳﺪ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﺁﻧﻬﺎ ﺧﻮﺍﻫﺎﻥ ﻗﻮﺍﻧﻴﻦ ﻭ ﻓﺮﺍﻳﻨﺪﻫﺎﻱ ﺟﺪﻳﺪ ﺑﺮﺍﻱ ﺭﺳﺎﻧﻪﻫﺎ‬ ‫ﻧﻴﺰ ﻫﺴــﺘﻨﺪ‪ ،‬ﻗﻮﺍﻧﻴﻨﻲ ﺑﺮﺍﻱ ﺑﻬﺒﻮﺩ ﻛﻴﻔﻴﺖ ﺑﺎﺯﺗﺎﺏ ﺣﻴﺎﺕ‬ ‫ﺍﻗﺘﺼﺎﺩﻱ‪ ،‬ﺳﻴﺎﺳــﻲ ﻭ ﺍﺟﺘﻤﺎﻋﻲ ﺁﻧﻬﺎ ﻭ ﺑﻬﺒﻮﺩ ﻓﺮﺍﻳﻨﺪﻫﺎﻱ‬ ‫ﺍﻓﻜﺎﺭ ﻋﻤﻮﻣﻲ‪ .‬ﻫﻢ ﺍﻛﻨﻮﻥ ﺁﻧﻬﺎ ﺍﺯ ﺭﻭﺵ ﻏﺎﻟﺐ ﺑﺮ ﺭﺳــﺎﻧﻪﻫﺎ‪،‬‬ ‫ﻛﻪ ﺻﺮﻓﺎ ﺩﺭ ﭘﻲ ﻣﻨﺎﻓﻊ ﺷــﺮﻛﺖﻫﺎﻱ ﭼﻨﺪ ﻣﻠﻴﺘﻲ ﻫﺴﺘﻨﺪ‪،‬‬ ‫ﻣﺘﻨﻔﺮﻧﺪ‪.‬‬ ‫ﺁﻧﻬﺎ ﺑﻪ ﺗﻜﺎﻣﻞ ﺳﺎﺯﻣﺎﻥﻫﺎﻱ ﺟﺎﻣﻌﻪ ﻣﺪﻧﻲ ﺑﻪ ﺭﻭﺵﻫﺎﻱ‬ ‫ﺟﺪﻳﺪ ﻧﻴﺰ ﻋﻼﻗﻤﻨﺪ ﻫﺴﺘﻨﺪ‪ ،‬ﺗﺎ ﺑﻪ ﺍﻳﻦ ﺻﻮﺭﺕ ﻓﺮﺍﻳﻨﺪﻫﺎﻱ‬ ‫ﺳﻴﺎﺳــﻲ ﮔﺸﺎﻳﺶ ﻳﺎﺑﺪ ﻭ ﻣﺠﺎﺭﻱ ﺑﻴﺸــﺘﺮﻱ ﺭﺍ ﺑﺮﺍﻱ ﻧﻔﻮﺫ‬ ‫ﺳﺎﺯﻣﺎﻥﻫﺎﻱ ﺟﺎﻣﻌﻪ ﻣﺪﻧﻲ ﺩﺭ ﺳﻴﺎﺳﺖ ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩ‪.‬‬ ‫ﺍﻛﺜﺮ ﺁﻧﻬﺎ ﺧﻮﺍﻫﺎﻥ ﺧﺮﻭﺝ ﻗﺪﺭﺕ ﺳﺮﻣﺎﻳﻪﺳﺎﻻﺭ ﺍﺯ ﺳﻴﺎﺳﺖ‬ ‫ﻫﺴــﺘﻨﺪ‪ .‬ﺁﻧﻬﺎ ﻫﺮ ﺩﻭ ﻧﮕﺮﺵ ﭼﭗ ﻭ ﺭﺍﺳﺖ ﺭﺍ ﺩﺭ ﭼﺎﺭﭼﻮﺏ‬ ‫ﻧﻈﺎﻡ ﻣﻨﻔﻮﺭ ﺳــﺮﻣﺎﻳﻪ ﺳﺎﻻﺭﻱ ﻣﻲﺑﻴﻨﻨﺪ‪ .‬ﺍﻣﺮﻭﺯﻩ ﺩﺭ ﭼﺸﻢ‬ ‫ﺷﻤﺎﻝ ﺳﻴﺎﺳﻲ ﻟﻴﺒﺮﺍﻝﻫﺎ ﻓﺎﻗﺪ ﻫﺮ ﮔﻮﻧﻪ ﻓﻀﻴﻠﺖﺍﻧﺪ‪.‬‬ ‫ﻭﺍﻛﻨــﺶ ﺧﻼﻗــﺎﻥ ﻓﺮﻫﻨﮕــﻲ ﻧﺴــﺒﺖ ﺑــﻪ ﻓﺮﻫﻨــﮓ‬ ‫ﺳﻴﺎﺳﺘﻤﺪﺍﺭﺍﻥ ﻋﺮﻓﻲ ﻭ ﻛﺎﺭﮔﺰﺍﺭﺍﻥ ﺳﻴﺎﺳﻲ‪ ،‬ﺷﺎﻣﻞ ﭼﭗ ﻭ‬ ‫ﺭﺍﺳــﺖ‪ ،‬ﻫﻤﺎﻧﻨﺪ ﻭﺍﻛﻨﺸﻲ ﺍﺳﺖ ﻛﻪ ﻣﺮﺩﻡ‪ ،‬ﺑﻪ ﻫﻨﮕﺎﻡ ﭘﻴﻚ‬ ‫ﻧﻴﻚ‪ ،‬ﻧﺴﺒﺖ ﺑﻪ ﺭﺍﺳﻮﻫﺎﻱ ﺑﺪﺑﻮﻱ ﺁﻣﺮﻳﻜﺎﻳﻲ ﺩﺍﺭﻧﺪ‪.‬‬

‫‪ ٪٨٠‬ﻣﺮﺩﻡ ﻣﻌﺘﻘﺪﻧﺪ ﻛﻪ ﻛﻮﺩﻛﺎﻥ ﻭ ﻧﻮﺍﺩﮔﺎﻥ ﺁﻧﻬﺎ ﻭﺍﺭﺙ‬ ‫ﺟﻬﺎﻧﻲ ﺑــﻪ ﻣﺮﺍﺗﺐ ﺑﺪﺗﺮ ﺍﺯ ﺟﻬﺎﻧﻲ ﻫﺴــﺘﻨﺪ ﻛﻪ ﺧﻮﺩ ﺁﻧﻬﺎ‬ ‫ﺩﺭ ﺁﻥ ﺭﺷــﺪ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭ ﻧﮕﺮﺍﻥ ﺁﻥ ﻫﺴــﺘﻨﺪ‪ .‬ﺁﻧﻬﺎ ﺍﻋﺘﻘﺎﺩ‬ ‫ﺩﺍﺭﻧﺪ ﻛﻪ ﺳﻴﺎﺳﺘﻤﺪﺍﺭﺍﻥ ﻓﻌﻠﻲ ﻗﺎﺩﺭ ﺑﻪ ﺣﻞ ﺍﻳﻦ ﻣﺸﻜﻼﺕ‬ ‫ﻧﻴﺴﺘﻨﺪ‪ ،‬ﺁﻧﻬﺎ ﻣﻌﺘﻘﺪﻧﺪ ﻛﻪ ﻭﺟﻮﺩ ﺷﺮﻛﺖﻫﺎﻱ ﭼﻨﺪ ﻣﻠﻴﺘﻲ ﭼﻪ ﺑﺎﻳﺪ ﮐﺮﺩ؟‬ ‫ﻫﺮ ﺗﺮﻗﻲﺧﻮﺍﻩ ﺑﺎﻳﺪ ﺍﻣﻴﺪﻭﺍﺭ ﺑﺎﺷــﺪ ﻛﻪ ﺩﺭ ﺩﻭﺭﻩ ﺑﻮﺵ ﺩﻭ‬ ‫ﻣﺸﻜﻞ ﻭﺍﻗﻌﻲ ﺍﺳﺖ‪.‬‬ ‫ﺁﻧﻬــﺎ ﺑﻪ ﺍﺩﺑﻴﺎﺕ ﺷــﺒﻪ ﻣﺎﺭﻛﺴﻴﺴــﺘﻲ ﭼﭗﻫــﺎ‪ ،‬ﺩﺭﺑﺎﺭﻩ ﺟﻨﺎﺡ ﺭﺍﺩﻳﻜﺎﻝ ﺭﺍﺳﺖ ﺍﺯ ﻳﻜﺪﻳﮕﺮ ﻓﺎﺻﻠﻪ ﺑﮕﻴﺮﻧﺪ‪ .‬ﻃﺮﻓﺪﺍﺭﺍﻥ‬ ‫ﺑﻲﻋﺪﺍﻟﺘــﻲ ﻃﺒﻘﺎﺗﻲ ﻧﻴﺰ ﺑﻲﻋﻼﻗﻪﺍﻧــﺪ‪ ،‬ﻭ ﻫﻤﻴﻦ ﻧﮕﺮﺵ ﺭﺍ ﺑﻮﺵ ﻫﻤﻮﺍﺭﻩ ﺳﻌﻲ ﻛﺮﺩﻩﺍﻧﺪ ﺑﺮﺍﻱ ﺣﻔﻆ ﻭﺣﺪﺕ ﺩﻭ ﺟﻨﺎﺡ‬

‫ﻧﺘﻴﺠﻪﮔﻴـﺮﯼ )ﺁﻳﻨـﺪﻩ ﺍﺯ ﻧـﮕﺎﻩ ﺗﺮﻗﻲﺧﻮﺍﻫﺎﻥ‬ ‫ﻧﻮﻳﻦ(‪:‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫ﭘﻞ ﺭﻱ‪ ،‬ﺩﺭ ﻛﺘﺎﺏ ﺟﺪﻳﺪﺵ‪ ،‬ﻋﻨﻮﺍﻥ ﻣﻨﺘﺨﺐ ﻛﻠﻲ ﺑﺮﺍﻱ‬ ‫ﺍﺩﺑﻴﺎﺕ ﺟﺪﻳﺪ ﺳﻴﺎﺳــﻲ‪ ،‬ﻭ ﺷﻜﻞ ﻣﻄﻠﻮﺏ ﺟﺎﻣﻌﻪ ﺟﺪﻳﺪ ﺭﺍ‬ ‫ﻓﺮﻫﻨﮓ ﻓﺮﺯﺍﻧﮕﻲ ﺧﻮﺍﻧﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻓﺮﻫﻨﮓ ﻫﻢ ﺁﻳﻨﺪﻩﮔﺮﺍ‬ ‫ﺍﺳــﺖ ﻭ ﻫﻢ ﺑﻪ ﻃﻮﺭﻱ ﺭﻭﺷﻦ ﺑﺎ ﻓﺮﻫﻨﮓ ﻧﺎﺑﺨﺮﺩﺍﻧﻪ ﻣﺪﺭﻥ‬ ‫ﺍﻣــﺮﻭﺯ ﺩﺭ ﺗﻀﺎﺩ ﺍﺳــﺖ‪ ،‬ﻓﺮﻫﻨﮕﻲ ﻛﻪ ﺩﻳﻮﺍﻧــﻪﻭﺍﺭ ﺩﺭ ﻗﺎﻟﺐ‬ ‫ﺷﺮﻛﺖﻫﺎﻱ ﻏﻮﻝ ﺁﺳــﺎﻱ ﭼﻨﺪ ﻣﻠﻴﺘﻲ ﺑﻪ ﺗﺨﺮﻳﺐ ﻣﺤﻴﻂ‬ ‫ﺯﻳﺴــﺖ ﻣﺸﻐﻮﻝ ﺍﺳﺖ‪ ،‬ﺗﺴــﻠﻴﺤﺎﺕ ﻣﺨﺮﺏ ﻣﻲﺳﺎﺯﺩ ﻭ ﺑﻪ‬ ‫ﺯﻧﺎﻥ ﻭ ﻛﻮﺩﻛﺎﻥ ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﻇﻠﻢ ﻣﻲﻛﻨﺪ‪.‬‬ ‫ﺑﺴــﻴﺎﺭ ﻣﻬﻢ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ ﻓﺮﻫﻨﮓ ﺍﺯ ﺯﻧﺎﻥ ﻣﻲﮔﻮﻳﺪ‪ ،‬ﺍﺯ‬ ‫ﺯﻧﺎﻧﻲ ﻛﻪ ﻭﺍﺭﺩ ﺳﻴﺎﺳﺖ ﻣﻲﺷــﻮﻧﺪ ﻭ ﺧﻮﺍﻫﺎﻥ ﺁﻥ ﻫﺴﺘﻨﺪ‬ ‫ﻛﻪ ﺍﻳﻦ ﻛﺎﺭ ﺭﺍ ﺑﻪ ﺳــﺒﻜﻲ ﺟﺪﻳﺪ ﺍﻧﺠﺎﻡ ﺩﻫﻨﺪ‪ .‬ﺯﻧﺎﻥ ﺧﻼﻕ‬ ‫ﻓﺮﻫﻨﮕﻲ ﺑﺴــﻴﺎﺭ ﻣﻼﻳﻢ ﻭ ﺩﺍﺭﺍﻱ ﺭﻭﻳﻜﺮﺩ ﺭﻭﺍﻥ ﺷــﻨﺎﺧﺘﻲ‬ ‫ﻫﺴــﺘﻨﺪ ﻭ ﻃﺒﻖ ﻣﻌﻤﻮﻝ ﺧﻮﺍﻫﺎﻥ ﻣﻨﺎﺯﻋﻪ ﺳﺨﺖ ﺳﻴﺎﺳﻲ‬ ‫ﻧﻴﺴــﺘﻨﺪ‪ ،‬ﻭ ﺍﻳﻦ ﻧﻜﺘﻪﺍﻱ ﺍﺳــﺖ ﻛﻪ ﭼﭗﮔﺮﺍﻳﺎﻥ ﺭﺍ ﮔﻤﺮﺍﻩ‬ ‫ﻛﺮﺩﻩ ﺍﺳــﺖ‪ .‬ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﺧﻼﻕ ﻓﺮﻫﻨﮕﻲ‪ ،‬ﺩﺭ ﭘﻲ ﺗﻐﻴﻴﺮ‬ ‫ﺳﻴﺎﺳــﺖ ﻣﻌﻤﻮﻝ ﻫﺴــﺘﻨﺪ‪ .‬ﺁﻧﻬــﺎ ﺑــﻪ ﺭﻭﺵ ﻛﻬﻨﻪ ﻋﻤﻞ‬ ‫ﻧﺨﻮﺍﻫﻨــﺪ ﻛﺮﺩ‪ .‬ﭼﭗ ﻳﺎ ﺑﺎﻳﺪ ﺁﻥ ﺭﺍ ﺑﭙﺬﻳﺮﺩ ﻭ ﻳﺎ ﺑﺮﺍﻱ ﻣﺮﮒ‬ ‫ﺁﻣﺎﺩﻩ ﺷﻮﺩ‪ .‬ﺯﻧﺎﻥ ﺧﻼﻕ ﻓﺮﻫﻨﮕﻲ ﺗﺼﻤﻴﻢ ﺩﺍﺭﻧﺪ ﺑﺮ ﺍﺻﺎﻟﺖ‬ ‫ﺑﻴﺸــﺘﺮ ﺩﺭ ﺳﻴﺎﺳﺖ‪ ،‬ﭼﻪ ﺩﺭ ﻓﺮﺍﻳﻨﺪﻫﺎﻱ ﺁﻥ ﻭ ﭼﻪ ﺩﺭ ﺫﺍﺕ‬ ‫ﺁﻥ‪ ،‬ﭘﺎﻓﺸﺎﺭﻱ ﻛﻨﻨﺪ‪.‬‬ ‫ﻫﻤﮕﺮﺍﻳــﻲ ﺍﻳﻦ ﺟﻨﺒﺶﻫﺎﻱ ﺍﺟﺘﻤﺎﻋــﻲ ﻭ ﺟﻨﺒﺶﻫﺎﻱ‬

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‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺭﺍﺳــﺖ‪ ،‬ﺍﺯ ﻧﻈﺎﻣﻲﮔﺮﻱ ﻭ ﺟﻨﮓ ﻋﻠﻴﻪ ﺗﺮﻭﺭﻳﺴﻢ‪ ،‬ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﺑﺮﮒ ﺑﺮﻧﺪﻩ ﺍﺳــﺘﻔﺎﺩﻩ ﻛﻨﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣــﻮﺭﺩ‪ ،‬ﺿﺮﻭﺭﺕ ﺩﺍﺭﺩ‬ ‫ﻛﻪ ﭼﭗ ﻟﻴﺒﺮﺍﻝ ﻭ ﺗﺮﻗﻲﺧﻮﺍﻫــﺎﻥ ﻧﻮﻳﻦ ﻧﻴﺰ ﺍﺋﺘﻼﻑ ﻛﻨﻨﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ‪ ،‬ﺗﻤﺎﻳﻞ ﺭﻭ ﺑﻪ ﺭﺷــﺪﯼ ﺑﺮﺍﻱ ﺻﻠﺢ‪ ،‬ﺿﺪﻳﺖ‬ ‫ﺑــﺎ ﻧﻈﺎﻣﻲﮔــﺮﻱ‪ ،‬ﺿﺪﻳﺖ ﺑﺎ ﺳﺮﻣﺎﻳﻪﺳــﺎﻻﺭﻱ ﻭ ﺿﺪﻳﺖ ﺑﺎ‬ ‫ﺟﻬﺎﻧﻲﺳــﺎﺯﻱ‪ ،‬ﭘﺪﻳﺪ ﺧﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﺍﻳــﻦ ﺣﺮﻛﺖ ﻣﺒﺎﺭﺯﺍﺕ‬ ‫ﻣــﺮﺩﻡ ﺁﺭﻣﺎﻥﮔﺮﺍﻱ ﻃﺮﻓــﺪﺍﺭ ﺣﻔﻆ ﻛﺮﻩ ﺯﻣﻴﻦ ﺭﺍ ﺷــﻜﻞ‬ ‫ﻣﻲﺩﻫــﺪ‪ ،‬ﻣﺒــﺎﺭﺯﻩﺍﯼ ﻣﻴــﺎﻥ ﻧﻴﺮﻭﻫﺎﻱ ﻣﺨﺎﻟــﻒ ﻭ ﻣﻮﺍﻓﻖ‬ ‫ﺟﻬﺎﻧﻲ ﺳــﺎﺯﻱ‪ .‬ﺑﺎﻳﺪ ﺩﺭ ﻧﻈﺮ ﺩﺍﺷﺖ ﻛﻪ ﻣﺠﻤﻮﻉ ﺩﻭ ﺟﻨﺎﺡ‬ ‫ﻣﺤﺎﻓﻈﻪﻛﺎﺭﻱ ﺩﺍﺭﺍﻱ ‪ ٪٣٣‬ﺟﻤﻌﻴﺖ ﻭ ‪ ٪٤١‬ﺁﺭﺍﺀ ﻣﻲﺑﺎﺷﺪ‪.‬‬ ‫ﺍﻳــﻦ ﺑﻪ ﺁﻥ ﻣﻌﻨﺎ ﺍﺳــﺖ ﻛــﻪ ﻭﻗﺘﻲ ﺗﺮﻗﻲﺧﻮﺍﻫــﺎﻥ ﻧﻮﻳﻦ‬ ‫ﻗﺪﺭﺗﻤﻨﺪ ﺷﻮﻧﺪ‪ ،‬ﻣﺤﺎﻓﻈﻪﻛﺎﺭﺍﻥ ﻭﺍﻗﻌﻲ ﻧﺎﭼﺎﺭﻧﺪ ﺩﺳﺘﻮﺭ ﻛﺎﺭ‬ ‫ﺧــﻮﺩ ﺭﺍ ﻋﻮﺽ ﻛﻨﻨﺪ ﻭ ﻣﺎﻫﻴﺖ ﻭﺍﻗﻌﻲ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺟﻬﺎﻧﻴﺎﻥ‬ ‫ﻧﺸﺎﻥ ﺩﻫﻨﺪ‪ :‬ﺁﻧﻬﺎ ﻣﺠﺒﻮﺭﻧﺪ ﺩﻣﻮﻛﺮﺍﺳﻲ ﺭﺍ ﺑﻜﺸﻨﺪ ﻭ ﺁﻣﺮﻳﻜﺎ‬ ‫ﺭﺍ ﺑــﻪ ﻧﻮﻋﻲ ﺍﺯ ﺟﻤﻬــﻮﺭﻱ ﭘﺎﺩﮔﺎﻧﻲ ﺗﺒﺪﻳــﻞ ﻛﻨﻨﺪ ﻛﻪ ﺩﺭ‬ ‫ﺁﻥ ﺍﺭﺗــﺶ ﻭ ﻧﻴــﺮﻭﻱ ﭘﻠﻴﺲ ﻣﻠﻲ ﻣﺸــﺎﺭﻛﺖ ﻭﺍﻗﻌﻲ ﺭﺍﻱ‬ ‫ﺩﻫﻨﺪﮔﺎﻥ ﺭﺍ ﺑﺎ ﺍﺭﻋﺎﺏ ﺧﻔﻪ ﻛﻨﺪ‪ .‬ﺍﻳﻦ ﺍﺗﻔﺎﻕ ﻓﺎﺻﻠﻪ ﻣﺮﺩﻡ ﺭﺍ‬ ‫ﺑﺎ ﺁﻧﻬﺎ ﺯﻳﺎﺩ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪.‬‬ ‫ﺑﺪﻭﻥ ﻳﻚ ﺣﺰﺏ ﺳﻴﺎﺳــﻲ ﻗﻮﻱ ﺑــﺮﺍﻱ ﺗﻨﻈﻴﻢ ﻭ ﺟﻬﺖ‬ ‫ﺩﺍﺩﻥ ﺑﻪ ﺍﻳﻦ ﻣﺴــﺎﺋﻞ‪ ،‬ﻭ ﺑــﺪﻭﻥ ﻳﻚ ﮔﻔﺖ ﻭﮔﻮﻱ ﻋﻤﻮﻣﻲ‬ ‫ﻭﺳــﻴﻊ ﺩﺭﺑﺎﺭﻩ ﺍﻳﻦ ﻣﺴﺎﺋﻞ‪ ،‬ﺁﻧﻬﺎ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺸﻜﻞ ﺳﻴﺎﺳﻲ‬ ‫ﺩﺭ ﺍﺫﻫﺎﻥ ﻣﺮﺩﻡ ﺗﺜﺒﻴﺖ ﻧﻤﻲﺷﻮﻧﺪ‪ .‬ﺍﻣﺮﻭﺯﻩ ﺗﻨﻬﺎ ﺩﺭ ﺻﻮﺭﺗﻲ‬ ‫ﺳﻴﺎﺳﺖ ﺍﺟﺎﺯﻩ ﻣﻲﺩﻫﺪ ﻛﻪ ﺍﻓﻜﺎﺭ ﺷﺨﺼﻲ ﺑﻪ ﺍﻓﻜﺎﺭ ﻋﻤﻮﻣﻲ‬ ‫ﺗﺒﺪﻳﻞ ﺷﻮﺩ‪ ،‬ﻛﻪ ﮔﺮﻭﻩﻫﺎﻳﻲ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﺗﺎ ﻣﺴﺎﺋﻞ‬ ‫ﺭﺍ ﺩﺭ ﺣــﻮﺯﻩ ﻋﻤﻮﻣــﻲ ﺟﻬﺖﺩﻫﻲ ﻛﺮﺩﻩ ﻭﺳــﭙﺲ ﺑﻪ ﺁﻧﻬﺎ‬ ‫ﭘﻮﺷﺶ ﺭﺳﺎﻧﻪﺍﻱ ﺑﺪﻫﻨﺪ‪ .‬ﺍﻣﺎ ﺳﻴﺎﺳﺘﻤﺪﺍﺭﺍﻥ ﺣﺎﺿﺮ ﻣﻮﺍﻓﻖ‬ ‫ﻭﺭﻭﺩ ﺍﻳﻦ ﻣﺴﺎﺋﻞ ﺑﻪ ﻓﻀﺎﻱ ﺳﻴﺎﺳﻲ ﺟﺎﻣﻌﻪ ﻧﻴﺴﺘﻨﺪ‪ .‬ﺁﻧﭽﻪ‬ ‫ﻛــﻪ ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﻲﺑﻴﻨﻴﻢ ﻧﮕﺮﺵﻫﺎ ﻭ ﺍﺭﺯﺵﻫﺎﻳﻲ ﻫﺴــﺘﻨﺪ‬ ‫ﻛﻪ ﻣﺸــﻤﻮﻝ ﻣﺴﺎﺋﻞ ﺣﺎﺩ ﺳﻴﺎﺳﻲ ﻫﺴﺘﻨﺪ‪ .‬ﺁﻧﻬﺎ ﺩﺭ ﺍﻧﺘﻈﺎﺭ‬ ‫ﻳﻚ ﻓﺮﺍﺧﻮﺍﻥ ﺳﻴﺎﺳــﻲ ﺩﺭ ﻣﺴــﺎﺋﻞ ﺗﻨﻈﻴﻢ ﺷﺪﻩ ﺳﻴﺎﺳﻲ‬ ‫ﻫﺴــﺘﻨﺪ‪ .‬ﺷــﻤﺎﻝ ﺩﺭ ﻧﻬﺎﻳﺖ ﻗﺎﺩﺭ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ‪ ٪٤٥‬ﺍﺯ‬ ‫ﺭﺍﻱ ﺩﻫﻨﺪﮔﺎﻥ ﺭﺍ ﺗﺸــﻜﻴﻞ ﺩﺍﺩﻩ ﻭ ﺩﺍﺭﺍﻱ ﺍﻧﺴــﺠﺎﻡ ﺣﺰﺑﻲ‬ ‫ﻧﻤﺎﻳﺪ‪ ،‬ﭼﻨﺎﻧﭽﻪ ﺍﻳﻦ ﺍﻣﺮ ﺑﻪ ﻭﺍﻗﻌﻴﺖ ﻧﺰﺩﻳﻚ ﺷــﻮﺩ‪ ،‬ﺷﻤﺎﻝ‬ ‫ﺩﺭ ﺩﺭﺍﺯ ﻣﺪﺕ ﺑﺮﻧﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻓﺮﺻﺖﻫﺎﻱ ﺑﻲﺷﻤﺎﺭﻱ ﺑﺮﺍﻱ ﺭﻭﻳﻜﺮﺩ ﭼﺎﺩﺭ ﺑﺰﺭﮒ ﻭﺟﻮﺩ‬ ‫ﺩﺍﺭﺩ‪ :‬ﺳﻴﺎﺳــﺖ ﺟﺪﻳﺪ‪ ،‬ﻣﻮﺳــﻮﻡ ﺑﻪ ﺳﻴﺎﺳﺖ ﻫﻤﮕﺮﺍ‪ ،‬ﻗﺎﺩﺭ‬ ‫ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻛﻪ ﻣﻮﺿﻮﻋﺎﺕ ﻭ ﺯﻣﻴﻨﻪﻫﺎﻱ ﻣﺘﻨﻮﻉ ﺭﺍ ﺑﺎ ﻛﻤﻚ‬ ‫ﺍﺩﺑﻴﺎﺕ ﻭ ﻧﻈﺮﻳﻪ ﻓﺮﻫﻨﮓ ﻓﺮﺯﺍﻧﮕﻲ ﻣﺘﺤﺪ ﺳﺎﺯﺩ‪ .‬ﻧﺎﺭﺿﺎﻳﺘﻲ‬

‫ﺭﺍﻱ ﺩﻫﻨﺪﮔﺎﻥ ﻧﺴﺒﺖ ﺑﻪ ﻛﻨﮕﺮﻩ‪ ،‬ﺍﺣﺰﺍﺏ ﻣﺴﺘﻘﺮ‪ ،‬ﻟﻴﺒﺮﺍﻝﻫﺎ‬ ‫ﻭ ﻣﺤﺎﻓﻈﻪﻛﺎﺭﺍﻥ ﺑﻪ ﺍﻭﺝ ﺧﻮﺩ ﺭﺳــﻴﺪﻩ ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﺷﺮﺍﻳﻂ‬ ‫ﻣﺠﺎﻟﻲ ﺍﺳــﺖ ﺑﺮﺍﻱ ﺧﻼﻗﻴﺖ ﻋﻈﻴﻢ‪ ،‬ﺩﺭ ﭼﺎﺭﭼﻮﺏ ﺩﺳﺘﻮﺭ‬ ‫ﻛﺎﺭ ﻧﻮﻇﻬﻮﺭ ﺩﺭ ﻫﺰﺍﺭﻩ ﺟﺪﻳــﺪ‪ .‬ﺩﺭ ﻧﻬﺎﻳﺖ‪ ،‬ﺍﻟﮕﻮﻱ ﻧﻮﻇﻬﻮﺭ‬ ‫ﻓﺮﻫﻨﮓ ﻓﺮﺯﺍﻧﮕﻲ‪.‬‬ ‫ﻋﻨﺎﻭﻳﻦ ﻣﻨﺎﺳــﺐ ﻭ ﭘﺮﻃﺮﻓﺪﺍﺭ ﺟﻨﺒﺶﻫﺎﻱ ﺍﺟﺘﻤﺎﻋﻲ ﺭﺍ‬ ‫ﺑﺎﻳﺪ ﺷﻨﺎﺳﺎﻳﻲ ﻭ ﻣﻄﺮﺡ ﻧﻤﻮﺩ‪ ٪٦٠ .‬ﺍﺯ ﺁﻣﺮﻳﻜﺎﻳﻲﻫﺎ ﻣﻤﻜﻦ‬ ‫ﺍﺳﺖ ﺑﺎ ﺩﻭ ﻳﺎ ﭼﻨﺪ ﻣﻮﺭﺩ ﺍﺯ ﻋﻨﺎﻭﻳﻦ ﺟﻨﺒﺶﻫﺎﻱ ﺍﺟﺘﻤﺎﻋﻲ‬ ‫ﺗﻄﺒﻴﻖ ﺷــﻮﻧﺪ‪ .‬ﺟﻨﺒﺶ ﺻﻠﺢ‪ ،‬ﻋﺪﺍﻟﺖ ﺍﺟﺘﻤﺎﻋﻲ‪ ،‬ﺳﺒﺰﻫﺎ ﻭ‬ ‫ﻣﺴــﺎﺋﻞ ﻛﺮﻩ ﺯﻣﻴﻦ‪ ،‬ﺁﺯﺍﺩﻱ ﺯﻧﺎﻥ‪ ،‬ﺣﻘﻮﻕ ﻣﺪﻧﻲ‪ ،‬ﭘﺰﺷــﻜﻲ‬ ‫ﺗﻜﻤﻴﻠــﻲ ﻭ ﻏﻴﺮﻩ‪ .‬ﺧﻼﻗﺎﻥ ﻓﺮﻫﻨﮕــﻲ ﺍﻓﺮﺍﺩﻱ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ‬ ‫ﻛــﻪ ﺍﺯ ﻣﻴﺎﻥ ‪ ٢٠‬ﻧــﻮﻉ ﺟﻨﺒﺶ ﺑﺎ ‪ ٦‬ﻣــﻮﺭﺩ ﺁﻧﻬﺎ ﻫﻤﺮﺍﻫﻲ‬ ‫ﺑﻴﺸــﺘﺮﻱ ﻧﺸﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ‪ .‬ﺑﺎ ﺍﻳﻦ ﺭﻭﺵ ﻣﻲﺗﻮﺍﻥ ﺑﺎ ﺁﻧﻬﺎ‬ ‫ﮔﺮﻭﻩ ﻫﺴﺘﻪ ﺭﺍ ﺑﺮﺍﻱ ﺍﻳﺠﺎﺩ ﺗﻐﻴﻴﺮﺍﺕ ﺟﺪﻳﺪ‪ ،‬ﺷﻜﻞ ﺩﻫﻨﺪ‪.‬‬

‫ﺑﻴــﺪﺍﺭﻱ ﻧﻮﻳــﻦ‪ ،‬ﺩﺭ ﻳﻚ ﺟﻨﺒــﺶ ﺑــﺰﺭﮒ ﻣﻴﻠﻴﻮﻧﻲ‪ ،‬ﻳﻚ‬ ‫ﺟﻨﺒــﺶ ﻋﻤﻮﻣﻲ ﺑﺮﺍﻱ ﺗﻐﻴﻴﺮ‪ ،‬ﺑﻪ ﺗﺪﺭﻳــﺞ ﻭ ﺁﺭﺍﻡ ﺩﺭ ﺣﺎﻝ‬ ‫ﺍﻧﺠﺎﻡ ﺍﺳﺖ‪ ،‬ﮔﺮﭼﻪ ﺩﺭ ﺣﻠﻘﻪﻫﺎﻱ ﺳﻴﺎﺳﻲ ﻣﺸﻬﻮﺩ ﻧﻴﺴﺖ‪.‬‬ ‫ﺩﺭ ﻭﺍﻗﻊ ﻓﻘﻂ ﺿﻤﻦ ﺗﻈﺎﻫﺮﺍﺕ ﻋﻠﻴﻪ ﺳﺎﺯﻣﺎﻥ ﺗﺠﺎﺭﺕ ﺟﻬﺎﻧﻲ‬ ‫ﺩﺭ ﺳــﻴﺎﺗﻞ ﺑﻮﺩ ﻛﻪ ﺑﺮﺍﻱ ﺍﻭﻟﻴﻦ ﺑــﺎﺭ ﺭﻫﺒﺮﺍﻥ ﺟﻨﺒﺶﻫﺎﻱ‬ ‫ﻣﺘﻔﺎﻭﺕ ﻳﻜﺪﻳﮕــﺮ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻫﻢ ﭘﻴﻤﺎﻧﺎﻥ ﺑﺎﻟﻘﻮﻩ ﻣﻼﻗﺎﺕ‬ ‫ﻛﺮﺩﻧــﺪ‪ .‬ﺍﻣﺎ ﺩﺭ ﻭﺍﻗﻊ‪ ،‬ﺩﺭ ﻃﻮﻝ ﺑﻴﺴــﺖ ﺳــﺎﻝ ﺍﺧﻴﺮ‪ ،‬ﺿﻠﻊ‬ ‫ﻓﺮﻫﻨﮕﻲ ﺍﻳﻦ ﺟﻨﺒﺶﻫﺎ‪ ،‬ﺩﺭ ﻳﻚ ﻓﺮﺍﻳﻨﺪ ﻫﻤﮕﺮﺍﻳﻲ ﻓﺰﺍﻳﻨﺪﻩ‬ ‫ﻗــﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳــﺖ ﻭ ﺩﺭ ﺣﺎﻝ ﺁﻣﺎﺩﻩ ﻛــﺮﺩﻥ ﺯﻣﻴﻨﻪ ﺑﺮﺍﻱ‬ ‫ﻇﻬﻮﺭ ﻧﺎﮔﻬﺎﻧﻲ ﺩﺭ ﻗﺎﻟﺐ ﺣﻮﺯﻩﻫﺎﻱ ﻧﻮﻳﻦ ﺍﻧﺘﺨﺎﺑﻴﻪ ﺍﺳــﺖ‪.‬‬ ‫ﺁﻧﻬــﺎ ﻫﻢ ﺍﻛﻨﻮﻥ ﻧﻴﺎﺯﻣﻨﺪﻧﺪ ﻛﻪ ﻫﺰﺍﺭﺍﻥ ﮔﺮﻭﻩ ﻛﻮﭼﻚ ﺭﺍ ﺑﻪ‬ ‫ﻳﻜﺪﻳﮕﺮ ﭘﻴﻮﻧــﺪ ﺑﺰﻧﻨﺪ‪ .‬ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﻛــﻪ ﮔﺮﻭﻩﻫﺎﻱ ﺧﻼﻕ‬ ‫ﻓﺮﻫﻨﮕــﻲ ﺩﺭﻙ ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﻭﻗﺘﻲ ﻣــﺮﺩﻡ ﺩﺭ ﻛﻨﺎﺭ ﻫﻢ ﻗﺮﺍﺭ‬ ‫ﺑﮕﻴﺮﻧﺪ ﻭ ﻣﺴــﺎﺋﻞ ﺭﺍ ﺑﺎ ﻫﻢ ﺩﺭ ﻣﻴﺎﻥ ﺑﮕﺬﺍﺭﻧﺪ‪ ،‬ﻭ ﺍﺷــﺘﻴﺎﻕ‬ ‫ﻗﻠﺒﻲﺷــﺎﻥ ﺭﺍ ﺑﺮﺍﻱ ﺩﻧﻴﺎﻱ ﺑﻬﺘﺮ ﺟﻬــﺖﺩﺍﺭ ﻛﻨﻨﺪ‪ ،‬ﺁﻧﻬﺎ ﺑﻪ‬ ‫ﻧﺎﮔﺎﻩ ﺩﺳﺘﻪﻫﺎﻱ ﺑﺰﺭﮔﻲ ﺍﺯ ﻫﻢ ﭘﻴﻤﺎﻥﻫﺎ ﺭﺍ ﻛﺸﻒ ﺧﻮﺍﻫﻨﺪ‬ ‫ﻛﺮﺩ ﻛﻪ ﻗﺒﻼ ﺍﺯ ﺣﻀﻮﺭ ﺁﻧﻬﺎ ﺑﯽﺧﺒﺮ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺩﺭ ﺩﻫﻪﻫﺎﻱ ﺁﻳﻨﺪﻩ‪ ،‬ﻋﺰﻳﻤﺖ ﺑﻪ ﺷــﻤﺎﻝ ﻣﻤﻜﻦ ﺍﺳﺖ ﺑﻪ‬ ‫ﺭﺍﻫﺒﺮﺩﻱ ﻣﻘــﺪﻡ ﻭ ﻣﺮﺟﺢ ﺑﺮﺍﻱ ﺳﻴﺎﺳــﺖ ﺟﺪﻳﺪ ﺗﺒﺪﻳﻞ‬ ‫ﺷﻮﺩ ﻭ ﻗﺪﺭﺕ ﻣﺮﺩﻡ ﭘﺎﺩﺯﻫﺮﻱ ﺍﺳﺖ ﺩﺭ ﺑﺮﺍﺑﺮ ﺩﻧﻴﺎﻱ ﺑﻴﻤﺎﺭ‪.‬‬ ‫ﺍﮔﺮ ﭘﻴﺮﻭﺯ ﺷــﻮﺩ‪ ،‬ﺑﻪ ﺍﻳﻦ ﺩﻟﻴﻞ ﺍﺳــﺖ ﻛــﻪ ﭘﺎﻳﻪ ﻓﺮﻫﻨﮕﻲ‬ ‫ﺳﻴﺎﺳــﺖ ﺷﻬﺮﻭﻧﺪﻱ ﺭﺍ ﺑﺎﺯﺳــﺎﺯﻱ ﻛﺮﺩﻩ ﺍﺳﺖ‪ ،‬ﻭ ﺍﺭﺯﺵﻫﺎ‬ ‫ﻭ ﻧﻮﺁﻭﺭﻱﻫﺎﻱ ﺍﺟﺘﻤﺎﻋﻲ ﺭﺍ ﺍﺯ ﺳــﺎﺯﻣﺎﻥﻫﺎﻱ ﺟﺎﻣﻌﻪ ﻣﺪﻧﻲ‬ ‫ﻓﺮﺍ ﮔﺮﻓﺘﻪ ﺍﺳــﺖ‪ .‬ﭘﻞ ﺭﻱ ﺑﻲﺑﺎﻛﺎﻧﻪ ﭘﻴــﺶ ﺑﻴﻨﻲ ﻣﻲﻛﻨﺪ‬ ‫ﻛــﻪ‪ :‬ﻗﺪﺭﺕ ﻣﺮﺩﻡ ﺁﻣﺮﻳﻜﺎ ﺑﻬﺘﺮﻳﻦ ﺷــﺎﻧﺲ ﺭﺍ ﺑﺮﺍﻱ ﺁﻏﺎﺯ ﻭ‬ ‫ﺍﺩﺍﻣﻪ ﺳﻴﺎﺳــﺖ ﻧﻮﻳﻦ ﭘﻴﺸــﻜﺶ ﺧﻮﺍﻫﺪ ﻛﺮﺩ‪ .‬ﺍﻳﻦ ﻓﺮﺻﺖ‬ ‫ﺩﺭ ﺗﺮﻛﻴــﺐ ﺑﺎ ﺑﻬﺘﺮﻳﻦ ﺍﻧﺪﻳﺸــﻪﻫﺎ ﻭ ﻣﻨﺎﺑﻊ ﻣﺎﻟﻲ‪ ،‬ﺑﻬﺘﺮﻳﻦ‬ ‫ﻣــﺮﺩﻡ ﺭﺍ‪ ،‬ﻛﻪ ﺍﺯ ﻧﻈﺎﻡ ﻛﻬﻨﻪ ﻋﺼﺒﺎﻧﻲﺍﻧﺪ‪ ،‬ﺑﻪ ﺻﺤﻨﻪ ﺧﻮﺍﻫﺪ‬ ‫ﺁﻭﺭﺩ‪ .‬ﻗــﺪﺭﺕ ﻣﺮﺩﻡ ﺑﺮ ﭘﺎﻳﻪ ﺍﺭﺯﺵﻫﺎ ﻭ ﺗﺠﺎﺭﺏ ﻣﺸــﺘﺮﻙ‬ ‫ﺑﻨﺎ ﺧﻮﺍﻫﺪ ﺷــﺪ‪ .‬ﺍﻳــﻦ ﺗﺠﺪﻳﺪ ﺑﻨﺎﯼ ﻗــﺪﺭﺕ ﻣﺮﺩﻡ ﻫﻤﺮﺍﻩ‬ ‫ﺧﻮﺍﻫــﺪ ﺑﻮﺩ ﺑﺎ‪ :‬ﻓﺮﺍﻳﻨﺪﻫﺎﻱ ﮔﺮﻭﻫــﻲ ﺑﻬﺘﺮ‪ ،‬ﺑﺮﻧﺎﻣﻪﻫﺎﻱ ﺑﺎﺯ‬ ‫ﺗﻌﺮﻳﻒ ﺷــﺪﻩ‪ ،‬ﻣﻜﺎﻥﻫﺎﻱ ﺟﺪﻳﺪ ﺑﺮﺍﻱ ﺩﻳﺪﺍﺭ ﻭ ﺳﺒﻚﻫﺎﻱ‬ ‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٤٨‬‬

‫ﺟﺪﻳﺪ ﺩﻳﺪﺍﺭ‪ ،‬ﺣﻀﻮﺭ ﭼﺮﺧﺸﯽ ﻧﻈﺎﻡﻣﻨﺪ ﺗﻤﺎﻡ ﺍﻓﺮﺍﺩﯼ ﻛﻪ‬ ‫ﺁﻣﺎﺩﻩﺍﻧﺪ ﺑﺮﺍﻱ ﺍﺭﺍﺋﻪ ﺁﻧﭽﻪ ﻛﻪ ﺁﻣﻮﺧﺘﻪﺍﻧﺪ ﺑﻪ ﺩﻭﺭ ﺩﺳــﺖﻫﺎ‬ ‫ﺳــﻔﺮ ﻛﻨﻨﺪ‪ ،‬ﮐﺸﻒ ﺭﻫﺒﺮﺍﻥ ﺑﺎﺧﺮﺩ ﺩﺭ ﻣﻴﺎﻥ‪ ،‬ﻭ ﺑﺎﺯﺷﻨﺎﺧﺖ‬ ‫ﺭﻫﺒﺮﺍﻥ ﺁﺭﻣﺎﻥﮔﺮﺍﻱ ﺗﻮﺍﻧﻤﻨﺪ‪.‬‬

‫ﻣﻨﺎﺑﻊ‪:‬‬ ‫‪Bhanot, Arundhati. (2002). Cultural Cea‬‬‫‪tives.‬‬ ‫‪http://www. lifepositive. com/Mind/culture/‬‬ ‫‪creatives. asp‬‬ ‫‪Inglehart, Ronald. (1997). Modernization‬‬ ‫‪and Postmodernization. Princeton Univer‬‬‫‪sity Press, Princeton.‬‬ ‫‪Inglehart, Ronald. (1990). Culture shift in‬‬ ‫‪advanced industrial‬‬

‫‪society. Princeton‬‬

‫‪University Press, Princeton.‬‬ ‫‪Maslow, Abraham. (1954). Motivation and‬‬ ‫‪New York.‬‬

‫‪personality. Harper,‬‬

‫‪Ray, Paul & Anderson Sherry Ruth. (2000).‬‬ ‫‪Creatives. Harmony Books,‬‬

‫‪The Cultural‬‬ ‫‪New York.‬‬

‫‪Ray, Paul. (2002). The New Political Com‬‬‫‪pass.‬‬ ‫‪www. culturalcreatives. org/Library/dics/‬‬ ‫‪NewPoliticalCompassV73. pdf‬‬ ‫‪Rey, Paul. (2010). The New Political Com‬‬‫‪pass. Retrived April 24‬‬ ‫‪Tibbs, Hardin. (2011). “Changing Cultural‬‬ ‫‪Transition to Sustain-‬‬

‫‪Values and the‬‬

‫‪ability”. Journal of Futures Studies, March,‬‬ ‫‪15(3): 13-32‬‬

‫ﻛﺎﺭﺑﺮﺩ ﻣﻄﺎﻟﻌﺎﺕ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺩﺭ ﺗﺪﻭﻳﻦ‬ ‫ﺳﻴﺎﺳﺖ ﺧﺎﺭﺟﻲ ﺑﺎﺛﺒﺎﺕ؛‬ ‫ﺑﺎ ﺗﻤﺮﻛﺰ ﺑﺮ ﺭﻭﺍﺑﻂ ﺝ‪ .‬ﺍ‪ .‬ﺍﻳﺮﺍﻥ ﻭ ﭼﻴﻦ‬ ‫ﺣﺴﻴﻦ ﻛﺒﺮﻳﺎﻳﻲ ﺯﺍﺩﻩ‬ ‫ﮐﺎﺭﺷﻨﺎﺱ ﺍﺭﺷﺪ ﺭﻭﺍﺑﻂ ﺑﻴﻦﺍﻟﻤﻠﻞ‬

‫ﻣﻘﺪﻣﻪ‪:‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫ﺗﺤﻮﻻﺕ ﺩﻫﻪﻫــﺎﻱ ﺍﺧﻴﺮ ﺩﺭ ﺣﻮﺯﻩ ﺭﻭﺍﺑــﻂ ﺑﻴﻦﺍﻟﻤﻠﻞ‪،‬‬ ‫ﺣﺎﻛﻲ ﺍﺯ ﺍﻫﻤﻴﺖ ﻣﻘﻮﻟﺔ ﻓﺮﻫﻨﮓ ﺩﺭ ﺩﺳــﺖﻳﺎﺑﻲ ﺑﻪ ﺍﻫﺪﺍﻑ‬ ‫ﻭ ﺑﻬﺒﻮﺩ ﺭﻭﺍﺑﻂ ﻣﻴﺎﻥ ﺩﻭﻟﺖﻫﺎ ﺍﺳــﺖ؛ ﺑﻪ ﻧﺤﻮﻱ ﻛﻪ ﺍﻣﺮﻭﺯﻩ‬ ‫ﺷﺎﻫﺪ ﻇﻬﻮﺭ ﻭ ﺗﺸــﻜﻴﻞ ﺍﺗﺤﺎﺩﻳﻪﻫﺎﻱ ﻓﺮﻫﻨﮕﻲ ﺩﺭ ﻋﺮﺻﺔ‬ ‫ﺟﻬﺎﻧﻲ ﺑﻮﺩﻩ ﺗﺎ ﺍﺯ ﺍﻳﻦ ﻃﺮﻳﻖ‪ ،‬ﺯﻣﻴﻨﺔ ﺗﻨﺎﺯﻋﺎﺕ ﻭ ﭼﺎﻟﺶﻫﺎﻱ‬ ‫ﺑﻴﻦﺍﻟﻤﻠﻠﻲ‪ ،‬ﺑﺮﻃﺮﻑ ﻭ ﻣﻮﺟﺐ ﻫﻢﮔﺮﺍﻳﻲ ﺩﻭﻟﺖﻫﺎ ﻭ ﻣﻠﺖﻫﺎ‬ ‫ﮔﺮﺩﺩ‪.‬‬ ‫ﻭﺭﻭﺩ ﻓﺮﻫﻨﮓ ﺑﻪ ﻋﺮﺻﻪ ﺳﻴﺎﺳﺖ ﺧﺎﺭﺟﯽ ﺑﻪﺧﺼﻮﺹ ﺩﺭ‬ ‫ﻣﻮﺭﺩ ﮐﺸــﻮﺭﻫﺎﻳﯽ ﺑﺎ ﺗﻤﺪﻧﻬﺎﯼ ﮐﻬﻦ‪ ،‬ﻣﺎﻧﻨﺪ ﭼﻴﻦ ﻭ ﺍﻳﺮﺍﻥ‬ ‫ﮐــﻪ ﺍﺯ ﺩﻳﺮﺑﺎﺯ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮓ ﺗﻤﺪﻧﯽ ﺩﺍﺷــﺘﻪﺍﻧﺪ‪ .‬ﻣﯽﺗﻮﺍﻧﺪ‬ ‫ﺳﻴﺎﺳــﺖ ﺯﺩﮔﯽ ﺣﺎﮐﻢ ﺑــﺮ ﻭﺍﺣﺪﻫﺎﯼ ﺳﻴﺎﺳــﯽ ﺩﻭﻟﺖ‪-‬‬

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‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺩﺭ ﺍﻳــﻦ ﻧﻮﺷــﺘﺎﺭ ﺑﺎ ﺭﺩ ﻧﻤــﻮﺩﻥ ﺑﺎﻭﺭ ﻭﺍﻗــﻊ ﮔﺮﺍﻳﺎﻥ ﻛﻪ‬ ‫ﭘﻲﮔﻴﺮﻱ ﻣﻨﺎﻓﻊ ﻣﻠﻲ ﺭﺍ ﺳﺘﺎﺭﻩ ﺭﺍﻫﻨﻤﺎﻱ ﺳﻴﺎﺳﺖ ﺧﺎﺭﺟﻲ‬ ‫ﻭ ﺭﻓﺘﺎﺭﺷﻨﺎﺳــﻲ ﺩﻭﻟﺖﻫــﺎ ﺩﺭ ﻧﻈﺎﻡ ﺑﻴﻦﺍﻟﻤﻠــﻞ ﻣﻲﺩﺍﻧﺪ؛‬ ‫ﻋﻤﻠﻴﺎﺗﻲ ﺷــﺪﻥ ﺍﻳــﻦ ﻧﻈﺮﻳﻪ ﺩﺭ ﺭﻭﺍﺑﻂ ﺍﻳــﺮﺍﻥ ﻭ ﭼﻴﻦ ﺭﺍ‬ ‫ﻣﻮﺟﺐ ﺑﺎﺯﺗﻮﻟﻴﺪ ﺁﻧﺎﺭﺷﻲ ﺩﺭ ﺭﻭﺍﺑﻂ ﺩﻭ ﺟﺎﻧﺒﻪ ﺁﻥﻫﺎ ﻣﻲﺩﺍﻧﺪ‪.‬‬ ‫ﺩﺭ ﻋﻮﺽ‪ ،‬ﻧﻮﺷﺘﺎﺭ ﺑﺎ ﺗﺎﻛﻴﺪ ﺑﺮ ﻧﻈﺮﻳﻪ ﺳﺎﺯﻩﺍﻧﮕﺎﺭﻱ‪ ،‬ﺭﻭﺍﺑﻄﻲ‬ ‫ﺍﺯ ﻛﺸــﻮﺭﻫﺎ ﺭﺍ ﭘﺎﻳــﺪﺍﺭ ﻣﻲﺩﺍﻧﺪ‪ ،‬ﻛﻪ ﺑﺮﻣﺒﻨﺎﻱ ﺍﺷــﺘﺮﺍﻛﺎﺕ‬ ‫ﻓﺮﻫﻨﮕﻲ ﭘﻲﺭﻳﺰﻱ ﺷﺪﻩ ﺑﺎﺷﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺭﺍﺳــﺘﺎ‪ ،‬ﻭﺟﻮﺩ ﺍﺷﺘﺮﺍﻛﺎﺕ ﻭ ﺍﻧﮕﺎﺭﻩﻫﺎﻱ ﻓﺮﻫﻨﮕﻲ‬ ‫ﺩﺭ ﺭﻭﺍﺑﻂ ﺍﻳﺮﺍﻥ ﻭ ﭼﻴﻦ ﻭ ﺗﺪﻭﻳﻦ ﺳﻴﺎﺳﺖ ﺧﺎﺭﺟﻲ ﻣﺒﺘﻨﻲ‬ ‫ﺑﺮ ﺍﻳﻦ ﺍﺷــﺘﺮﺍﻛﺎﺕ‪ ،‬ﻣﻲﺗﻮﺍﻧﺪ ﻣﻮﺟﺒﺎﺕ ﺛﺒﺎﺕ ﺩﺭ ﺭﻭﺍﺑﻂ ﺩﻭ‬ ‫ﻛﺸــﻮﺭ ﺷــﻮﺩ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺍﻳﻦ ﺍﺷــﺘﺮﺍﻛﺎﺕ ﻓﺮﻫﻨﮕﻲ ﻛﻪ ﺩﺭ‬ ‫ﻧﻮﺷــﺘﺎﺭ ﻣﻮﺭﺩ ﺑﺮﺭﺳــﻲ ﻗﺮﺍﺭ ﻣﻲﮔﻴﺮﺩ‪ ،‬ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪ :‬ﺣﻀﻮﺭ‬ ‫ﺍﺳــﻼﻡ ﺩﺭ ﻫﺮ ﺩﻭ ﻛﺸــﻮﺭ‪ ،‬ﺗﻤﺪﻥ ﺍﺳﻼﻣﻲ ‪-‬ﻓﺎﺭﺳﻲ ﭼﻴﻦ‪،‬‬ ‫ﻭﺟﻮﺩ ﺯﺑﺎﻥ ﻓﺎﺭﺳــﻲ ﺩﺭ ﭼﻴﻦ‪ ،‬ﮔﻔﺖ ﻭﮔﻮﻱ ﻭ ﻫﻢ ﺯﻳﺴﺘﻲ‬ ‫ﻣﺴــﺎﻟﻤﺖﺁﻣﻴﺰ ﺍﺳــﻼﻡ ﻭ ﻛﻨﻔﻮﺳــﻴﻮﺱ ﺩﺭ ﭼﻴﻦ‪ ،‬ﺣﻀﻮﺭ‬ ‫ﻓﺮﻫﻨﮓ ﻛﻨﻔﻮﺳﻴﻮﺳــﻲ ﭼﻴﻦ ﺩﺭ ﺍﻳﺮﺍﻥ‪ ،‬ﻭﺟﻮﺩ ﺁﻣﻮﺯﻩﻫﺎﻱ‬ ‫ﻣﺸﺘﺮﻙ ﺩﺭ ﺳﻴﺎﺳــﺖ ﺧﺎﺭﺟﻲ ﺩﻭ ﻛﺸﻮﺭ ﻣﺎﻧﻨﺪ‪ :‬ﻣﺨﺎﻟﻔﺖ‬

‫ﺑﺎ ﺍﺳــﺘﻌﻤﺎﺭ ﻭ ﺳــﻠﻄﻪﮔﺮﻱ ﻏﺮﺏ‪ ،‬ﺣﻤﺎﻳﺖ ﺍﺯ ﺟﻨﺒﺶﻫﺎ ﻭ‬ ‫ﻧﻬﻀﺖﻫﺎﻱ ﺁﺯﺍﺩﻱﺑﺨﺶ‪ ،‬ﺗﻔﺴــﻴﺮ ﻭ ﺩﻳﺪﮔﺎﻩ ﻣﺸﺘﺮﻙ ﺩﺭ‬ ‫ﻣﻘﻮﻟﻪ ﺟﻬﺎﻧﻲ ﺷﺪﻥ‪.‬‬ ‫ﻛﻠﻴﺪﻭﺍﮊﻩﮔﺎﻥ‪:‬ﻓﺮﻫﻨــﮓ‪ ،‬ﺗﻤﺪﻥ‪ ،‬ﺍﺳــﻼﻡ‪ ،‬ﺍﻳﺮﺍﻥ‪ ،‬ﭼﻴﻦ‪،‬‬ ‫ﺍﺷﺘﺮﺍﻛﺎﺕ ﻓﺮﻫﻨﮕﻲ‪ ،‬ﺭﻭﺍﺑﻂ ﺧﺎﺭﺟﻲ ﭘﺎﻳﺪﺍﺭ‬

‫ﻣﻠﺖﻫﺎ ﺭﺍ ﺗﻠﻄﻴﻒ ﮐﻨــﺪ‪ .‬ﻭ ﮔﻔﺘﻤﺎﻥ ﺟﺪﻳﺪﯼ ﺭﺍ ﺩﺭ ﻋﺮﺻﻪ‬ ‫ﺗﺪﻭﻳﻦ ﻭ ﺗﺤﻠﻴﻞ ﺳﻴﺎﺳﺖ ﺧﺎﺭﺟﯽ ﻓﺮﺍﺭﻭﯼ ﺳﻴﺎﺳﺘﻤﺪﺍﺭﺍﻥ‬ ‫ﻭ ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﻗﺮﺍﺭ ﺩﻫﺪ‪.‬‬ ‫ﺑﺮﺍﯼ ﻧﻴﻞ ﺑﻪ ﺍﻳﻦ ﻣﻬــﻢ‪ ،‬ﻧﻴﺎﺯ ﺑﻪ ﺍﺑﺰﺍﺭﯼ ﺗﺤﻠﻴﻠﯽ ﺩﺍﺭﻳﻢ‬ ‫ﮐــﻪ ﺍﺳــﺎﺱ ﺗﻔﮑﺮ ﺧﻮﺩ ﺭﺍ ﺑــﺮ ﺁﻥ ﺑﻨﺎ ﮐﻨﻴﻢ‪ ،‬ﺑــﺎ ﺗﻮﺟﻪ ﺑﻪ‬ ‫ﺭﻭﻳﮑﺮﺩ ﻓﺮﻫﻨﮕﯽ ﻧﻄﺮﻳﻪ ﺳــﺎﺯﻩ ﺍﻧﮕﺎﺭﯼ‪ ،‬ﺍﻳﻦ ﻧﮕﺎﻩ ﻣﯽﺗﻮﺍﻧﺪ‬ ‫ﻭﺍﺟﺪ ﻭﻳﮋﮔﯽﻫﺎﯼ ﻣﻮﺭﺩ ﻧﻈﺮ ﺍﻳﻦ ﻧﻮﺷــﺘﺎﺭ ﺑﺎﺷﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ‬ ‫ﺑﻪ ﺍﺧﺘﺼﺎﺭ ﺑﻪ ﺑﺮﺭﺳﯽ ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﺧﻮﺍﻫﻴﻢ ﭘﺮﺩﺍﺧﺖ‪.‬‬

‫ﻣﺒﺎﻧﯽ ﻧﻈﺮﯼ‪:‬ﻧﻈﺮﻳﻪ ﺳﺎﺯﻩ ﺍﻧﮕﺎﺭﯼ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٥٠‬‬

‫ﺳﺎﺯﻩ ﺍﻧﮕﺎﺭﯼ ﻳﮏ ﻧﻈﺮﻳﻪ ﻣﻌﺮﻓﺘﯽ ﻣﻨﺴﺠﻢ ﻭ ﻳﮏ ﺩﺳﺖ‬ ‫ﺑــﻪ ﺷــﻤﺎﺭ ﻧﻤﯽﺁﻳﺪ‪،‬ﺑﻠﮑﻪ ﻃﻴﻔﯽ ﺍﺯ ﻣﮑﺎﺗﺐ ﻭ ﺷــﺎﺧﻪﻫﺎﯼ‬ ‫ﻣﺘﻌﺪﺩ ﺍﺳــﺖ‪ .‬ﻟﺬﺍ ﻣﺨﺮﺝ ﻣﺸــﺘﺮﮎ ﺩﻳﺪﮔﺎﻩﻫــﺎﯼ ﺁﻧﻬﺎ ﺑﺎ‬ ‫ﻣﺤﻮﺭﻳﺖ ﻧﻈﺮﻳﺎﺕ ﻭﻧﺖ ﻣﺒﻨﺎﯼ ﺑﺤﺚ ﺣﺎﺿﺮ ﻣﯽﺑﺎﺷﺪ‪.‬‬ ‫ﺳــﺎﺯﻩ ﺍﻧﮕﺎﺭﺍﻥ ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﻮﺟﻮﺩﯼ ﺍﺭﺯﺷﯽ ﻭ ﺍﺭﺯﺵ ﭘﺬﻳﺮ‬ ‫ﺩﺍﻧﺴﺘﻪ ﮐﻪ ﺑﻪ ﺍﻗﺘﻀﺎﯼ ﺍﺭﺯﺵﻫﺎﻳﯽ ﮐﻪ ﺍﺯ ﺳﻄﺢ ﺍﺟﺘﻤﺎﻋﯽ‬ ‫ﻭﺍﻡ ﻣﻴﮕﻴﺮﺩ‪ ،‬ﻧﺴــﺒﺖ ﺑﻪ ﻣﺤﻴــﻂ ﺍﻃﺮﺍﻑ‪،‬ﻣﻮﺿﻊ ﺩﮐﺘﺮﻳﻨﯽ‬ ‫ﺍﺗﺨــﺎﺫ ﻣﻲﻛﻨﻨﺪ‪ .‬ﻭﻧﺖ ﺑﺎ ﺗﻌﻤﻴﻢ ﺍﻳﻦ ﺍﻣﺮ‪ ،‬ﺧﺼﻠﺖ ﺍﻧﺴــﺎﻧﻲ‬ ‫ﺩﻭﻟﺖﻫﺎ ﺭﺍ ﻣﺪ ﻧﻈﺮ ﻗــﺮﺍﺭ ﻣﻲﺩﻫﺪ‪ .‬ﺭﻭﻳﮑﺮﺩ ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﺩﺭ‬ ‫ﻧﮕﺎﻫﯽ ﻫﺮﻣﻮﻧﻮﺗﻴﮏ‪ ،‬ﺑﺮﺳــﺎﺧﺘﮕﯽ ﺟﻬــﺎﻥ ﺭﺍ ﻣﺪﻧﻈﺮ ﻗﺮﺍﺭ‬ ‫ﻣﯽﺩﻫﺪ‪ .‬ﺑﻪ ﺗﺒــﻊ ﺍﻳﻦ ﻧﮕﺎﻩ ﻣﻨﺎﻓﻊ ﺑﺎﺯﻳﮕﺮﺍﻥ ﻭ ﺩﻭﻟﺖﻫﺎ ﻧﻴﺰ‬ ‫ﺍﻣــﻮﺭﯼ ﻣﺘﻐﻴﺮ ﻭ ﺩﺭ ﺣﺎﻝ ﺗﮑﻮﻳﻦ ﻟﺤﺎﻅ ﺷــﺪﻩ ﮐﻪ ﻫﻮﻳﺖ‬ ‫ﻣﻌﺮﻑ ﺁﻧﻬﺎﺳــﺖ‪ .‬ﺑﺮﺍﻳﻦ ﺍﺳــﺎﺱ ﺍﺩﺭﺍﮎ ﻭ ﺗﺼــﻮﺭﺍﺕ ﺑﻴﻦ‬ ‫ﺍﻟﺬﻫﺎﻧﯽ ﻧﻘﺶ ﻣﻬﻤﯽ ﺩﺭ ﺷﮑﻞ ﮔﻴﺮﯼ ﺭﻓﺘﺎﺭ ﺑﺎﺯﻳﮕﺮﺍﻥ ﺍﻳﻔﺎ‬ ‫ﻣﻲﻛﻨﺪ‪) .‬ﺣﻤﻴﺮﺍ ﻣﺸﻴﺮﺯﺍﺩﻩ‪(٣٢٩-٣٢٦ :١٣٨٥،‬‬ ‫ﺩﺭ ﻭﺍﻗﻊ ﻃﺒﻖ ﺍﻳﻦ ﻧﻈﺮﻳﻪ‪،‬ﻣﺘﻐﻴﻴﺮ ﻣﺴــﺘﻘﻞ‪،‬ﻫﻨﺠﺎﺭﻫﺎﯼ‬ ‫ﺍﺟﺘﻤﺎﻋــﯽ ﺩﺍﺧﻠــﯽ ﻭ ﺑﻴﻦﺍﻟﻤﻠﻠــﯽ ﺑﺮﺁﻣــﺪﻩ ﺍﺯ ﺗﻌﺎﻣــﻼﺕ‬ ‫ﺍﺟﺘﻤﺎﻋﯽ ﺍﺳــﺖ ﻭ ﻣﺘﻐﻴﻴﺮ ﻭﺍﺑﺴﺘﻪ‪،‬ﺳﻴﺎﺳﺖ ﻫﻤﺎﻫﻨﮕﯽ ﺑﺎ‬ ‫ﻫﻨﺠﺎﺭﻫﺎﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﺭﻭﻳﮑﺮﺩ ﻣﻌﺎﻧﯽ ﺛﺎﺑﺘﯽ ﺑﺮﺍﯼ ﺭﻓﺘﺎﺭ ﺑﺎﺯﻳﮕﺮﺍﻥ ﺩﺭ ﻧﻈﺮ‬ ‫ﻧﻤﻲﮔﻴــﺮﺩ‪ .‬ﺑﻠﮑــﻪ ﺑﺎﺯﻳﮕﺮﺍﻥ ﺩﺭ ﻣﺘﻦ ﺗﻌﺎﻣــﻼﺕ ﺍﺟﺘﻤﺎﻋﯽ‬ ‫ﮐــﻪ ﺍﺯ ﻗﺒﻞ ﺩﺍﺷــﺘﻪ ﻭ ﺗﺎﮐﻨﻮﻥ ﻧﻴﺰ ﺩﺍﺭﻧــﺪ‪ ،‬ﻫﻮﻳﺖ ﺧﻮﺩ ﺭﺍ‬ ‫ﺑﺮﺳﺎﺧﺘﻪ ﻭ ﺳﻴﺎﺳﺖ ﺧﺎﺭﺟﯽ ﺧﻮﺩ ﺭﺍ ﺗﻌﻴﻴﻦ ﻣﯽﮐﻨﻨﺪ‪.‬‬ ‫ﻣﻬﻤﺘﺮﻳﻦ ﺍﺻﻞ ﻫﺴــﺘﯽ ﺷــﻨﺎﺧﺘﯽ ﺳــﺎﺯﻩ ﺍﻧﮕﺎﺭﯼ‪ ،‬ﺩﺭ‬ ‫ﻫﻤﭙﻮﺷﺎﻧﯽ ﺑﺎ ﺍﻳﻦ ﻣﺒﺎﻧﯽ‪ ،‬ﻧﺎﻇﺮ ﺑﺮﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺳﺎﺧﺘﺎﺭﻫﺎﯼ‬ ‫ﻓﮑــﺮﯼ ﻭ ﻣﻌﺮﻓﺘﯽ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﺳــﺎﺧﺘﺎﺭﻫﺎﯼ ﻣﺎﺩﯼ ﺍﻫﻤﻴﺖ‬ ‫ﺩﺍﺭﺩ‪ .‬ﭼﺮﺍﮐــﻪ ﺍﻳﻦ ﻧﻈﺎﻡﻫﺎﯼ ﻣﻌﻨﺎﻳﯽ ﻫﺴــﺘﻨﺪ ﮐﻪ ﺗﻌﺮﻳﻒ‬ ‫ﻣﯽﮐﻨﻨﺪ ﮐﻨﺸــﮕﺮﺍﻥ ﭼﮕﻮﻧﻪ ﺑﺎﻳﺪ ﻣﺤﻴﻂ ﻣﺎﺩﯼ ﺧﻮﻳﺶ ﺭﺍ‬

‫ﺗﻔﺴﻴﺮ ﻣﻴﮑﻨﻨﺪ‪) .‬ﻫﻤﺎﻥ‪(٣٢٨ :‬‬ ‫ﭼﻨﻴــﻦ ﺭﻭﻳﮑﺮﺩﯼ‪ ،‬ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﻧﺪﻳﺸــﻪ ﻭﺍﻗﻌﮕﺮﺍﻳﺎﻥ ﻗﺮﺍﺭ‬ ‫ﺩﺍﺭﻧﺪ‪،‬ﮐﻪ ﻣﻌﺘﻘﺪﻧﺪ‪ :‬ﺗﻮﺍﻧﻤﻨﺪﯼ ﻣﺎﺩﯼ ﻭ ﻣﻨﺎﻓﻊ ﻣﻠﯽ‪ ،‬ﺗﻌﻴﻴﻦ‬ ‫ﮐﻨﻨﺪﻩ ﺭﻓﺘﺎﺭ ﺑﺎﺯﻳﮕﺮﺍﻥ ﺩﺭ ﻋﺮﺻﻪ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﺍﻧﺪﻳﺸــﻪ ﺧﺮﺩﮔﺮﺍﻳﺎﻧﻪ ﺳــﺒﺐ ﺟﻬــﺖ ﮔﻴﺮﯼﻫﺎﯼ‬ ‫ﻣﺘﻨﻮﻉ ﺑﺎﺯﻳﮕﺮ ﺩﺭ ﻣﻮﻗﻌﻴﺖﻫﺎﯼ ﻣﺨﺘﻠﻒ ﻣﯽﺷــﻮﺩ ﻭ ﺧﻮﺩ‬ ‫ﺑــﻪ ﻋﺎﻣﻠﯽ ﺑﺮﺍﯼ ﺁﻧﺎﺭﺷــﯽ ﺩﺭ ﺭﻭﺍﺑﻂ ﺩﻭ ﮐﺸــﻮﺭ ﻳﺎ ﻣﺤﻴﻂ‬ ‫ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﺗﺒﺪﻳﻞ ﻣﯽﮔﺮﺩﺩ‪.‬‬ ‫ﺑﺮﺍﻳــﻦ ﻣﺒﻨﺎ‪ ،‬ﺗﺎﮐﻴﺪ ﻧﻮﺷــﺘﺎﺭ ﺑﺮ ﺭﻭﺍﺑــﻂ ﮐﻬﻦ ﻓﺮﻫﻨﮕﯽ‬ ‫ﺗﻤﺪﻧﯽ ﺑﺮﺍﻱ ﺷﮑﻞ ﺩﻫﯽ ﺑﻪ ﺳﺎﺧﺘﺎﺭ ﺳﻴﺎﺳﺖ ﺧﺎﺭﺟﻲ ﺍﻳﺮﺍﻥ‬ ‫ﻭ ﭼﻴﻦ ﻣﻲﺗﻮﺍﻧﺪ ﺑﺎ ﺑﺎﺯﺳﺎﺯﻱ ﻫﻮﻳﺖ ﺩﻭﺳﺘﺎﻧﻪ ﮐﻨﺸﮕﺮﯼ ﺩﻭ‬ ‫ﮐﺸﻮﺭ ﻧﺴﺒﺖ ﺑﻪ ﻫﻢ ﺑﺮ ﻣﺒﻨﺎﻱ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﻲ ﺗﻤﺪﻧﻲ ﻛﻪ‬ ‫ﺩﺭ ﺑﺴــﺘﺮ ﺗﺎﺭﻳﺦ ﺷــﻜﻞ ﮔﺮﻓﺘﻪ‪ ،‬ﺍﺑﺘﺪﺍ ﺑﺎ ﻧﻬﺎﺩﻳﻨﻪ ﺷﺪﻥ ﺩﺭ‬ ‫ﺳﻄﺢ ﺟﺎﻣﻌﻪ ﻣﺪﻧﯽ ﻭ ﺳﭙﺲ ﺩﺭ ﺳﻄﺢ ﻭﺍﺣﺪﻫﺎﯼ ﺳﻴﺎﺳﯽ‬ ‫ﺩﻭ ﮐﺸﻮﺭ‪ ،‬ﻣﻮﺟﺒﺎﺕ ﺛﺒﺎﺕ ﺩﺭ ﺭﻭﺍﺑﻂ ﺁﻧﻬﺎ ﺭﺍ ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩ‪.‬‬

‫ﺗﺎﺭﻳﺦ ﺭﻭﺍﺑﻂ ﺍﻳﺮﺍﻥ ﻭ ﭼﻴﻦ‬ ‫ﻓﺎﺻﻠﻪ ﺳــﺮﺯﻣﻴﻦ ﺍﻳﺮﺍﻧﯽﻫﺎ ﻭ ﭼﻴﻨﯽﻫﺎ ﺩﺭ ﺩﻭ ﺳﻮﯼ ﻗﺎﺭﻩ‬ ‫ﻛﻬــﻦ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳــﺦ‪ ،‬ﻣﺎﻧﻌﯽ ﺑﺮﺍﯼ ﺑﺮﻗﺮﺍﺭﯼ ﻣﻨﺎﺳــﺒﺎﺕ‬ ‫ﻓﺮﻫﻨﮕــﯽ ﻭ ﺑﺎﺯﺭﮔﺎﻧــﯽ ﻧﺒﻮﺩﻩ ﺍﺳــﺖ؛ ﭼﻨﺎﻥﮐﻪ ﺣﻀﻮﺭ ﻧﺎﻡ‬ ‫ﭼﻴﻦ ﺩﺭ ﺍﻓﺴــﺎﻧﻪﻫﺎﯼ ﺍﻳﺮﺍﻧﯽ ﻭ ﺩﺍﺳﺘﺎﻥﻫﺎﯼ ﺷﺎﻫﻨﺎﻣﻪ ﻭ ﺩﺭ‬ ‫ﻣﻘﺎﺑــﻞ‪ ،‬ﻭﺭﻭﺩ ﺑﺮﺧﯽ ﻭﺍﮊﻩﻫﺎ ﻭ ﺁﺩﺍﺏ ﭘﺎﺭﺳــﯽ ﺑﻪ ﻓﺮﻫﻨﮕﯽ‬ ‫ﭼﻴﻨﯽ‪ ،‬ﺷــﻮﺍﻫﺪﯼ ﺑﺮ ﺍﻳﻦ ﻣﺪﻋﺎ ﻫﺴــﺘﻨﺪ‪ .‬ﺷﺎﻳﺪ ﺑﺪﺭﺳﺘﻲ‬ ‫ﻣﺸــﺨﺺ ﻧﺒﺎﺷــﺪ ﻛﻪ ﺍﻭﻟﻴﻦ ﺭﻭﺍﺑﻂ ﺍﻳــﺮﺍﻥ ﻭ ﭼﻴﻦ ﺍﺯ ﭼﻪ‬ ‫ﺯﻣﺎﻧﻲ ﺁﻏﺎﺯ ﺷــﺪﻩ ﺍﺳــﺖ؛ ﻭﻟﻲ ﺁﻧﭽﻪ ﻛﻪ ﺍﺯ ﺑﺮﺭﺳﻲ ﺗﺎﺭﻳﺦ‬ ‫ﭼﻴﻦ ﺣﺎﺻﻞ ﻣﻲﺷــﻮﺩ ﻭ ﺗﺎﺭﻳﺦﻧﻮﻳﺴــﺎﻥ ﻧﻴﺰ ﺑﻪ ﺁﻥ ﺍﺷﺎﺭﻩ‬ ‫ﻛﺮﺩﻩﺍﻧﺪ‪ ،‬ﺍﻳﻦ ﺍﺳــﺖ‪ ،‬ﻛــﻪ ﺩﺭ ﺳﻠﺴــﻠﻪ »‪،«han chao‬‬ ‫ﺍﻣﭙﺮﺍﺗــﻮﺭﻱ ﺑﻪ ﻧــﺎﻡ»( ‪156‬ـ‪han wu di liu che87‬‬ ‫ﻗﺒــﻞ ﺍﺯ ﻣﻴﻼﺩ( ﭘــﺲ ﺍﺯ ﺁﻥﻛﻪ ﺑﻪ ﺗﺜﺒﻴــﺖ ﻣﻮﻗﻌﻴﺖ ﺧﻮﺩ‬ ‫ﭘﺮﺩﺍﺧﺖ‪ ،‬ﺭﻭﺍﺑﻄﻲ ﺭﺍ ﺑﺎ ﻛﺸــﻮﺭﻫﺎﻱ ﺩﻳﮕﺮ ﺑﺨﺼﻮﺹ ﺍﻳﺮﺍﻥ‬ ‫ﻛﻪ ﺩﺭ ﺯﻣﺮﻩ ﻛﺸــﻮﺭﻫﺎﻱ ﻣﺘﻤﺪﻥ ﺑﻮﺩ‪ ،‬ﮔﺴﺘﺮﺵ ﺩﺍﺩ‪) .‬ﺭﺿﺎ‬ ‫ﻣﻴﺮﺯﺍﻳﻲ ﺑﺮﺯﻛﻲ‪ ،‬ﻳﻜﺸﻨﺒﻪ ‪ ٢٠‬ﻣﺮﺩﺍﺩ ‪ :١٣٩٠‬ﺭﻭﺯﻧﺎﻣﻪ ﺟﺎﻡ‬ ‫ﺟﻢ(‬ ‫ﻭﯼ ﻛــﻪ ﺳﻴﺎﺳــﺘﻤﺪﺍﺭ ﺑﺎﺩﺭﺍﻳــﺖ ﻭ ﻗﺪﺭﺗﻤﻨــﺪ ﺑــﻮﺩ ﺑﻪ‬ ‫ﮔﺴﺘﺮﺵ ﺭﻭﺍﺑﻂ ﺩﻭﺳﺘﺎﻧﻪﺍﺵ ﺑﺎ ﺍﻳﺮﺍﻥ ﺍﺩﺍﻣﻪ ﺩﺍﺩ ﻭ ﺗﻮﺍﻧﺴﺖ‬ ‫ﺩﺭ ﺯﻣﻴﻨﻪﻫﺎﻱ ﻣﺨﺘﻠﻒ ﺑﺨﺼﻮﺹ ﺑﺎﺯﺭﮔﺎﻧﻲ ﻛﻪ ﺩﺭ ﺁﻥ ﺑﺮﻫﻪ‬ ‫ﻣﻬﻢﺗﺮﻳــﻦ ﺭﻛﻦ ﺑﻘــﺎﻱ ﻳﻚ ﺣﻜﻮﻣﺖ ﺑﻮﺩ ﭘﻴﺸــﺮﻓﺖﻫﺎﻱ‬ ‫ﺯﻳﺎﺩﻱ ﺑﺪﺳﺖ ﺁﻭﺭﺩ‪.‬‬

‫ﮔﺬﺷــﺘﻪﻫﺎﯼ ﺩﻭﺭ ﺑﺮﻗﺮﺍﺭ ﺑﻮﺩﻩ‪ ،‬ﻣﺒﺎﺩﻻﺕ ﻓﺮﻫﻨﮕﯽ‪ ،‬ﻫﻨﺮﯼ‪،‬‬ ‫ﺗﺎﺛﻴﺮﮔــﺬﺍﺭﯼ ﻭ ﺗﺎﺛﻴﺮﭘﺬﻳﺮﯼ ﻓﺮﻫﻨﮕﯽ‪ ،‬ﻋﻠﻤﯽ ﻭ ﺁﻣﻮﺯﺷــﯽ‬ ‫ﺑﻴﻦ ﺩﻭ ﮐﺸﻮﺭ ﻧﻴﺰ ﺟﺮﻳﺎﻥ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ ،‬ﺍﻭﺝ ﺍﻳﻦ ﺭﻭﺍﺑﻂ ﺩﺭ‬ ‫ﺩﻭﺭﺍﻥ ﻃﻼﺋﯽ ﻭ ﺑﺎﻟﻨﺪﮔﯽ ﺗﺠﺎﺭﺕ ﺩﺭ ﻣﺴــﻴﺮ ﺟﺎﺩﻩ ﺍﺑﺮﻳﺸﻢ‬ ‫ﻭﺟﻮﺩ ﺩﺍﺷــﺘﻪ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﻃﺮﻳﻖ ﻓﺮﻫﻨﮓ ﻭ ﻫﻨﺮ ﻭ ﺣﺘﯽ‬ ‫ﻣﺬﺍﻫﺐ ﻣﺨﺘﻠﻒ ﺍﻳﺮﺍﻧﯽ ﺍﻋﻢ ﺍﺯ ﺯﺭﺗﺸﺘﯽ‪ ،‬ﻣﺎﻧﻮﯼ‪ ،‬ﻧﺴﻄﻮﺭﯼ‪،‬‬ ‫ﺑﻮﺩﺍﺋﯽ ﻭ ﺍﺳﻼﻡ ﺍﺯ ﻃﺮﻳﻖ ﺟﺎﺩﻩ ﺍﺑﺮﻳﺸﻢ ﻭﺍﺭﺩ ﭼﻴﻦ ﺷﺪﻩ ﮐﻪ‬ ‫ﺁﺛﺎﺭ ﻭ ﻧﺸــﺎﻧﻪﻫﺎﯼ ﺑﺎﻗﻴﻤﺎﻧﺪﻩ ﺍﺯ ﺁﻥ ﺩﻭﺭﺍﻥ ﺣﮑﺎﻳﺖ ﺍﺯ ﻋﻤﻖ‬ ‫ﺗﺎﺛﻴﺮﮔﺬﺍﺭﯼ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻧﯽ ﺩﺭ ﺣﻮﺯﻩ ﺗﻤﺪﻧﯽ ﭼﻴﻦ ﺍﺳﺖ‪.‬‬ ‫)ﻋﻼﺀﺍﻟﺪﻳﻦ ﭘﺎﺯﺍﺭﮔﺎﺩﯼ‪(۱۳۶۷،‬‬ ‫ﻳﻜــﻲ ﺍﺯ ﻣﻈﺎﻫﺮ ﺍﻳــﻦ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺑﺮ ﺍﺳــﺎﺱ ﮔﻔﺘﻪﻫﺎﻱ‬ ‫ﻣﺨﺘﻠــﻒ ﺩﺭ ﺗﺎﺭﻳﺦ ﭼﻴﻦ‪ ،‬ﺩﺍﺳــﺘﺎﻥ ﻭﺭﻭﺩ ﺷــﻴﺮ ﺍﻳﺮﺍﻧﻲ ﺑﻪ‬ ‫ﭼﻴﻦ ﺍﺳــﺖ ﻛﻪ ﻓﺮﺻﺖ ﺍﺷــﺎﺭﻩ ﻣﻔﺼﻞ ﺑﻪ ﺁﻥ ﻧﻴﺴﺖ ﻭﻟﻲ‬ ‫ﻣﻲﺗــﻮﺍﻥ ﺍﺛــﺮ ﺁﻥ ﺭﺍ ﺗﺎ ﺍﻣــﺮﻭﺯ ﻛﻪ ﻣﻈﻬﺮ ﺷــﻜﻮﻩ ﻭ ﻗﺪﺭﺕ‬ ‫ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺑﻮﺩﻩ ﻳﻌﻨﻲ ﺍﺯ ﺯﻣﺎﻥ ‪ ١٥٦‬ﻗﺒﻞ ﺍﺯ ﻣﻴﻼﺩ ﺗﺎ ﻛﻨﻮﻥ‪،‬‬ ‫ﺑﻪﺻﻮﺭﺕ ﺷــﻴﺮ ﺳﻨﮕﻲ ﺳــﻔﻴﺪ ﺭﻧﮓ ﺩﺭ ﺣﺎﻟﺖ ﻧﺸﺴﺘﻪ ﻳﺎ‬ ‫ﺍﻳﺴﺘﺎﺩﻩ ﺩﺭ ﻛﻨﺎﺭ ﺩﺭﺏﻫﺎﻱ ﻭﺭﻭﺩﻱ ﺍﻣﺎﻛﻦ ﺩﻭﻟﺘﻲ ﻭ ﮔﺎﻫﻲ‬ ‫ﻏﻴﺮﺩﻭﻟﺘﻲ ﭼﻴﻦ ﺑﺒﻴﻨﻴﻢ‪ .‬ﺍﻳﻦ ﻣﻈﻬﺮ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻧﻲ ﻗﺪﻣﺖ‬ ‫ﺩﻳﺮﻳﻨﻪﺍﻱ ﺩﺭ ﭼﻴﻦ ﺩﺍﺭﺩ‪.‬‬ ‫ﺭﻭﺍﺑــﻂ ﻓﺮﻫﻨﮕﻲ ﺍﻳﺮﺍﻥ ﻭ ﭼﻴــﻦ ﺩﺭ ﺣﻮﺯﻩﻫﺎﻱ ﻣﺨﺘﻠﻒ‬ ‫ﺩﻳﻨﻲ ﻭ ﺗﻤﺪﻧﻲ ﻗﺎﺑﻞ ﺑﺤﺚ ﻭ ﺑﺮﺭﺳﻲ ﻣﻲﺑﺎﺷﺪ ﻛﻪ ﺑﻪ ﻃﻮﺭ‬ ‫ﻣﺸﺮﻭﺡ ﺩﺭ ﺫﻳﺮ ﺑﻪ ﺁﻧﻬﺎ ﺧﻮﺍﻫﻴﻢ ﭘﺮﺩﺍﺧﺖ‪:‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٥١‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺍﺯ ﺁﻥ ﺯﻣــﺎﻥ ﺟﺎﺩﻩ ﺍﺑﺮﻳﺸــﻢ ﺑــﻪ ﻋﻨــﻮﺍﻥ ﺭﺍﻩ ﺍﺭﺗﺒﺎﻃﯽ‬ ‫ﻣﻨﻈﻤﯽ ﺑﻴﻦ ﺩﻭ ﻛﺸﻮﺭ ﺍﻳﺠﺎﺩ ﺷﺪ‪ .‬ﺑﺮ ﺍﻳﻦ ﺍﺳﺎﺱ ﺩﺭ ﺩﻭﺭﻩ‬ ‫ﺳﺎﺳﺎﻧﻴﺎﻥ ﺭﻭﺍﺑﻂ ﺩﻭ ﮐﺸــﻮﺭ ﺗﻮﺳﻌﻪ ﻭ ﮔﺴﺘﺮﺵ ﺑﻴﺸﺘﺮﯼ‬ ‫ﭘﻴﺪﺍ ﮐﺮﺩ؛ ﭼﻨﺎﻥﮐﻪ ﺑﺎﺯﻣﺎﻧﺪﮔﺎﻥ ﺍﻳﻦ ﺳﻠﺴــﻠﻪ ﻧﻴﺰ ﺑﻪ ﭼﻴﻦ‬ ‫ﭘﻨﺎﻩ ﺑﺮﺩﻧﺪ‪.‬‬ ‫ﺍﺯ ﺳــﻮﯼ ﺩﻳﮕﺮ ﻣﺮﺩﻡ ﺍﻳﺮﺍﻥ ﻭ ﭼﻴﻦ ﻋﻠﯽﺭﻏﻢ ﺣﻮﺍﺩﺙ ﻭ‬ ‫ﺭﻭﻳﺪﺍﺩﻫﺎﯼ ﻏﻴﺮﻣﻨﺘﻈﺮﻩ ﺳﺪﻩﻫﺎﯼ ﻫﻔﺘﻢ ﻭ ﻫﺸﺘﻢ ﻣﻴﻼﺩﯼ‬ ‫ﻣﻨﺎﺳﺒﺎﺕ ﺗﺠﺎﺭﯼ ﺧﻮﻳﺶ ﺭﺍ ﺣﻔﻆ ﮐﺮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﺭﻭﻧﺪ ﺣﺘﻲ‬ ‫ﺩﺭ ﺩﻭﺭﻩ ﺍﺳﺘﻴﻼﯼ ﻣﻐﻮﻝ ﺑﺎ ﺷﺪﺕ ﻛﻤﺘﺮﻱ ﺗﺪﺍﻭﻡ ﺩﺍﺷﺖ‪.‬‬ ‫ﺩﺭ ﺯﻣﺎﻥ ﺗﻴﻤﻮﺭﻳﺎﻥ ﺭﻭﺍﺑﻂ ﺩﻭ ﮐﺸﻮﺭ ﮔﺴﺘﺮﺵ ﺑﻴﺸﺘﺮﯼ‬ ‫ﻳﺎﻓﺖ؛ ﭼﻨﺎﻥﮐﻪ ﺩﺍﺩ ﻭ ﺳــﺘﺪ ﺭﻭﻧﻖ ﺑﺴــﻴﺎﺭ ﺩﺍﺷﺖ ﻭ ﺗﺒﺎﺩﻝ‬ ‫ﺳــﻔﻴﺮ ﻭ ﻧﻤﺎﻳﻨــﺪﮔﺎﻥ ﺳﻴﺎﺳــﯽ ﻭ ﻓﺮﻫﻨﮕﯽ ﺩﻭ ﮐﺸــﻮﺭ ﺑﺎ‬ ‫ﺟﺪﻳﺖ ﺩﻧﺒﺎﻝ ﻣﻲﺷﺪ‪ .‬ﭼﻨﻴﻦ ﺭﻭﺍﻟﻲ ﺩﺭ ﻋﺼﺮ ﺻﻔﻮﻳﻪ ﻭ ﺑﻌﺪ‬ ‫ﺍﺯ ﺁﻥ ﻧﻴﺰ ﮐﻤﺎﺑﻴﺶ ﺍﺩﺍﻣﻪ ﺩﺍﺷﺖ‪.‬‬ ‫ﺍﻭﻟﻴﻦ ﺩﻳﺪﺍﺭ ﻫﻴﺎﺕ ﺳﻴﺎﺳــﯽ ﭼﻴﻦ ﺩﺭ ‪ ۱۰۰‬ﺳﺎﻝ ﺍﺧﻴﺮ‬ ‫ﺑﻪ ﺳﺮﭘﺮﺳﺘﯽ ﻭﺯﻳﺮ ﺍﻣﻮﺭ ﺧﺎﺭﺟﻪ ﺍﻳﻦ ﮐﺸﻮﺭ ﺑﻪ ﺳﺎﻝ ‪۱۳۵۱‬‬ ‫ﺑﺮ ﻣﻲﮔﺮﺩﺩ‪ .‬ﺑﻌﺪ ﺍﺯ ﺍﻳﻦ ﺳــﻔﺮ‪ ،‬ﺍﺭﺗﺒﺎﻁ ﺳﻴﺎﺳﯽ ﺩﻭ ﮐﺸﻮﺭ‬ ‫ﻫﻤﻮﺍﺭﻩ ﺑﺮﻗﺮﺍﺭ ﺑﻮﺩﻩ ﻫــﺮ ﭼﻨﺪ ﺩﺭ ﻣﻘﺎﻃﻌﯽ ﺍﺯ ﺗﺎﺭﻳﺦ ﺗﺤﺖ‬ ‫ﺗﺎﺛﻴﺮ ﺑﺮﺧﻲ ﻣﺴﺎﻳﻞ ﺳﻴﺎﺳﻲ ﺩﭼﺎﺭ ﺍﺧﺘﻼﻝ ﻧﻴﺰ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫)ﻣﺤﺴﻦ ﺷﺮﻳﻌﺘﯽ ﻧﻴﺎ‪(۱۳۸۹ ،‬‬ ‫ﻫﻤﺎﻧﻄــﻮﺭ ﮐــﻪ ﺩﺭ ﻣﺒﺎﻧﯽ ﻧﻈﺮﯼ ﻧﻮﺷــﺘﺎﺭ ﺷــﺮﺡ ﺩﺍﺩﻩ‬ ‫ﺷﺪ‪،‬ﻋﻠﺖ ﺳﺮﺩﻱ ﺭﻭﺍﺑﻂ ﻛﺸــﻮﺭﻫﺎﻳﻲ ﻣﺎﻧﻨﺪ ﺍﻳﺮﺍﻥ ﻭ ﭼﻴﻦ‬ ‫ﻛﻪ ﺭﻭﺍﺑﻂ ﮔﺴــﺘﺮﺩﻩ ﺗﻤﺪﻧﻲ ﻓﺮﻫﻨﮕﻲ ﺩﺍﺷﺘﻪ ﺍﻧﺪ‪ ،‬ﺳﻴﺎﺳﺖ‬ ‫ﺯﺩﮔــﯽ ﺭﻭﺍﺑﻂ ﺩﻭ ﮐﺸــﻮﺭ ﻭ ﺑﯽﺗﻮﺟﻬﯽ ﺑــﻪ ﺭﻭﺍﺑﻂ ﻋﻤﻴﻖ ﺍﻟﻒ( ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﻲ ﺩﻳﻨﻲ‬ ‫ﺑﺪﻭﻥ ﺷــﻚ ﻣﻲﺗﻮﺍﻥ ﮔﻔﺖ ﻛﻪ ﺍﻳﺮﺍﻥ ﺳﺮﭼﺸﻤﻪ ﻇﻬﻮﺭ‬ ‫ﺗﻤﺪﻧﯽ‪-‬ﻓﺮﻫﻨﮕﯽ ﻗﻠﻤﺪﺍﺩ ﻣﻲﺷﻮﺩ‪.‬‬ ‫ﺍﺯ ﺍﻳﻦ ﺭﻭ‪ ،‬ﺟﻬﺖ ﺍﻳﺠﺎﺩ ﺭﻭﻳﻜﺮﺩﻱ ﺗﻤﺪﻧﻲ ﺩﺭ ﺳﻴﺎﺳــﺖ ﺍﺩﻳﺎﻥ ﻣﺨﺘﻠﻒ ﺑﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺗﺎﺭﻳﺦ ﭼﻴــﻦ ﺍﺯ ﺩﻳﻦﻫﺎﻱ‬ ‫ﺧﺎﺭﺟﻲ ﺩﻭ ﻛﺸــﻮﺭ ﺍﺑﺘﺪﺍ ﺑﻪ ﺑﺮﺭﺳﻲ ﺗﺎﺭﻳﺦ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﻲ ﺯﺭﺗﺸﺖ ﻭ ﻣﺎﻧﻮﻳﺖ‪ ،‬ﺳﺨﻦ ﮔﻔﺘﻪ ﺷﺪﻩ ﻭ ﺧﻮﺏ ﺍﺳﺖ ﺑﺪﺍﻧﻴﻢ‬ ‫ﻭ ﺗﻤﺪﻧﻲ ﭘﺮﺩﺍﺧﺘﻪ‪ ،‬ﺳﭙﺲ ﻣﻮﻟﻔﻪﻫﺎﻱ ﻓﺮﻫﻨﮕﻲ ﺗﻤﺪﻧﻲ ﺩﻭ ﻛﻪ ﺩﺭ ﺳﻠﺴﻠﻪ ﺗﺎﻧﮓ ﻛﻪ ﺩﻭﺭﻩ ﺷﻜﻮﻓﺎﻳﻲ ﺗﻤﺪﻥ ﭼﻴﻦ ﺑﻮﺩﻩ‬ ‫ﻛﺸﻮﺭ ﺭﺍ ﻛﻪ ﻣﻲﺗﻮﺍﻧﺪ‪ ،‬ﻣﻮﺟﺐ ﺑﺮﺳﺎﺯﻱ ﻫﻮﻳﺖ ﺩﻭﺳﺘﺎﻧﻪ ﺩﻭ ﺍﺳــﺖ‪ ،‬ﺑﻪ ﻣﻨﻈﻮﺭ ﺍﺗﺤﺎﺩ ﺑﻴﻦ ﺍﻳﺮﺍﻥ ﻭ ﭼﻴﻦ‪ ،‬ﺁﻳﻴﻦ ﺯﺭﺗﺸﺖ‬ ‫ﻛﺸــﻮﺭ ﮔﺮﺩﺩ ﺭﺍ ﺍﺯ ﻧﻈﺮ ﻣﻲﮔﺬﺭﺍﻧﻴﻢ ﺗﺎ ﺩﺭﻧﻬﺎﻳﺖ ﺑﺮ ﺍﺳﺎﺱ ﺑﻪ ﻋﻨﻮﺍﻥ ﺩﻳﻨﻲ ﺩﺍﺭﺍﻱ ﭘﻴﺮﻭ ﺩﺭ ﭼﻴﻦ ﺣﻀﻮﺭ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺑﺮﺳــﺎﺧﺘﮕﻲ ﻫﻮﻳﺖ ﺩﻭﺳﺘﺎﻧﻪ ﺩﻭ ﻛﺸﻮﺭ ﺑﻪ ﺿﺮﻭﺭﺕ ﺗﺪﻭﻳﻦ ﺁﻳﻴﻦ ﻣﺎﻧﻮﻳﺖ ﻧﻴﺰ ﺑﻪ ﻋﻨﻮﺍﻥ ﺩﻳﻨﻲ ﺑﺎﺳــﺘﺎﻧﻲ ﺩﺭ ﺩﻭ ﻛﺸﻮﺭ‬ ‫ﺳﻴﺎﺳﺖ ﺧﺎﺭﺟﻲ ﺑﺎ ﺭﻭﻳﻜﺮﺩ ﺗﻤﺪﻧﻲ ﻓﺮﻫﻨﮕﻲ ﺩﺭ ﺭﻭﺍﺑﻂ ﻓﻲ ﭘﻴﺮﻭﺍﻧﻲ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺍﻣــﺎ ﺁﻧﭽــﻪ ﺩﺭ ﺍﻳﻦ ﻣﺠــﺎﻝ ﻭ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ ﺷــﻜﻞﮔﻴﺮﻱ‬ ‫ﻣﺎﺑﻴﻦ ﺩﺳﺖ ﻳﺎﺑﻴﻢ‪.‬‬ ‫ﺣﻜﻮﻣﺖ ﺍﺳــﻼﻣﻲ ﺑﻌﺪ ﺍﺯ ﭘﻴﺮﻭﺯﻱ ﺍﻧﻘﻼﺏ ﺍﺳــﻼﻣﻲ ﺍﻳﺮﺍﻥ‬ ‫ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ ﺍﻳﺮﺍﻥ ﻭ ﭼﻴﻦ‬ ‫ﺍﻫﻤﻴــﺖ ﺯﺍﻳﺪﻟﻮﺻﻔﯽ ﺩﺍﺭﺩ‪ ،‬ﺣﻀﻮﺭ ﺍﺳــﻼﻡ ﺩﺭ ﺩﻭ ﮐﺸــﻮﺭ‬ ‫ﺭﻭﺍﺑــﻂ ﻓﺮﻫﻨﮕﯽ ﺩﻭ ﮐﺸــﻮﺭ ﺍﻳﺮﺍﻥ ﻭ ﭼﻴــﻦ‪ ،‬ﺗﺎﺭﻳﺨﯽ ﻣﯽﺑﺎﺷﺪ‪) .‬ﺑﻪ ﻧﻘﻞ ﺍﺯ ﮐﻴﻮﻣﺮﺙ ﺍﻣﻴﺮﯼ‪(١٣٨٣/٣/٢٠،‬‬ ‫ﺩﺭ ﺗﻌﻴﻴــﻦ ﺗﺎﺭﻳﺦ ﺩﻗﻴﻖ ﻭﺭﻭﺩ ﺍﺳــﻼﻡ ﺑﻪ ﮐﺸــﻮﺭ ﭼﻴﻦ‬ ‫ﺩﻳﺮﻳﻨــﻪ ﺩﺍﺷــﺘﻪ ﻭ ﺑﻪ ﺑﻴﺶ ﺍﺯ ‪ ۲۵۰۰‬ﺳــﺎﻝ ﺑﺮ ﻣﯽﮔﺮﺩﺩ‪.‬‬ ‫ﺩﺭ ﮐﻨــﺎﺭ ﺩﺍﺩ ﻭ ﺳــﺘﺪ ﺗﺠــﺎﺭﯼ ﻭ ﺭﻭﺍﺑــﻂ ﺑﺎﺯﺭﮔﺎﻧﯽ ﮐﻪ ﺍﺯ ﻣﻴــﺎﻥ ﻣﻮﺭﺧﺎﻥ ﺍﺧﺘﻼﻑ ﻋﻘﻴﺪﻩ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺁﻧﭽﻪ ﻣﺴــﻠﻢ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٥٢‬‬

‫ﺍﺳﺖ‪ ،‬ﺟﺮﻳﺎﻥ ﺍﺻﻠﻲ ﻭﺭﻭﺩ ﻭ ﮔﺴﺘﺮﺵ ﻧﻔﻮﺫ ﺍﺳﻼﻡ ﺩﺭ ﭼﻴﻦ‬ ‫ﺍﺯ ﺩﻭ ﻣﺴــﻴﺮ ﺩﺭﻳﺎﻳﻲ‪ ،‬ﺯﻣﻴﻨﻲ ﻭ ﺑﻮﺳــﻴﻠﻪ ﺗﺠﺎﺭﺕ‪ ،‬ﺻﻮﺭﺕ‬ ‫ﭘﺬﻳﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺍﺳــﻼﻡ ﻣﻘﺎﺭﻥ ﺑﺎ ﺩﻭﺭﻩ ﺗﺎﻧﮓ )‪ ٦١٨‬ﻡ ‪ ٩٠٧‬ﻡ( ﺗﻮﺳﻂ‬ ‫ﺑﺎﺯﺭﮔﺎﻧﺎﻥ ﻣﺴــﻠﻤﺎﻥ ﺍﻳﺮﺍﻧﻲ ﻭ ﻋﺮﺏ ﺗﺒﺎﺭ ﺳــﺎﮐﻦ ﺳﻮﺍﺣﻞ‬ ‫ﺧﻠﻴﺞﻓﺎﺭﺱ ﻭ ﺩﺭﻳﺎﻱ ﻋﻤﺎﻥ ﺍﺯ ﻣﺴــﻴﺮ ﺩﺭﻳﺎﻳﻲ ﻭﺍﺭﺩ ﭼﻴﻦ‬ ‫ﺷــﺪ ﻭ ﺩﺭﻋﺼــﺮ ﺩﻭﺩﻣــﺎﻥ ﺳــﻮﻧﮓ )‪ ٩٦٠‬ﺗــﺎ ‪١٢٧٩‬ﻡ(‪،‬‬ ‫ﺑﺘﺪﺭﻳﺞ‪ ،‬ﺩﺭ ﺍﻣﺘﺪﺍﺩ ﺳــﺎﺣﻞ ﺑﻪ ﭘﻴﺸــﺮﻭﻱ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﺩﺍﺩ‬ ‫ﻭ ﺩﺭ ﺷــﻬﺮﻫﺎﻱ ﻣﻬﻢ ﺷــﺮﻕ ﻭ ﺟﻨﻮﺏ ﺷــﺮﻗﻲ ﺁﻥ ﺳﺎﻣﺎﻥ‬ ‫ﺭﻳﺸــﻪ ﺩﻭﺍﻧﻴﺪ ﻭ ﺑﺎﻻﺧﺮﻩ ﺑﻪ ﻧﻘﺎﻁ ﺷــﻤﺎﻟﻲ ﭼﻴﻦ ﻧﻴﺰ ﻧﻔﻮﺫ‬ ‫ﮐﺮﺩ‪) .‬ﻫﻤﺎﻥ(‬ ‫ﺑﺮﺧــﯽ ﻣﻌﺘﻘﺪﻧﺪ ﮐــﻪ ﺩﺭ ﺯﻣﺎﻥ ﻋﺜﻤــﺎﻥ‪ ،‬ﻫﻴﺌﺘﯽ ﺑﺮﺍﯼ‬ ‫ﺗﺒﻠﻴﻎ ﺩﻳﻦ ﺍﺳــﻼﻡ ﻭﺍﺭﺩ ﭼﻴﻦ ﺷﺪﻩ ﻭ ﺑﺎ ﺍﻣﭙﺮﺍﻃﻮﺭ ﺳﻠﺴﻠﻪ‬ ‫ﺗﺎﻧﮓ ﻧﻴﺰ ﻣﻼﻗﺎﺕ ﮐﺮﺩﻩﺍﺳﺖ‪ .‬ﺍﺑﯽ ﻭﻗﺎﺹ ﺩﺭ ﺻﺪﺭ ﺍﺳﻼﻡ ﺑﺎ‬ ‫ﻳﮏ ﮔﺮﻭﻩ ‪ ۴۰‬ﻧﻔﺮﻩ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺯ ﻃﺮﻳﻖ ﺩﺭﻳﺎ ﻭﺍﺭﺩ ﺟﻨﻮﺏ‬ ‫ﭼﻴﻦ ﺩﺭ ﺷــﻬﺮ ﮐﺎﻧﺘﻮﻥ ﺷﺪﻩ ﻭ ﻣﺠﻤﻮﻋﺎً ﺳﻪ ﺑﺎﺭ ﺑﻴﻦ ﺍﻳﺮﺍﻥ‬ ‫ﻭ ﭼﻴﻦ ﻣﺴﺎﻓﺮﺕ ﮐﺮﺩﻩﺍﺳﺖ‪ .‬ﺍﺑﯽ ﻭﻗﺎﺹ ﺑﻪ ﻫﻤﺮﺍﻩ ‪ ۴۰‬ﺗﻦ‬ ‫ﺍﺯ ﭘﻴﺮﻭﺍﻥ ﺧﻮﺩ ﻫﻨﮕﺎﻡ ﻧﻤﺎﺯ ﮐﺸــﺘﻪ ﺷﺪﻧﺪ‪ .‬ﺑﻌﺪﻫﺎ ﻣﺴﺠﺪ‬ ‫ﺍﺑﯽ ﻭﻗﺎﺹ ﮐﻪ ﺟﺰﻭ ﻗﺪﻳﻤﯽﺗﺮﻳﻦ ﻣﺴــﺎﺟﺪ ﭼﻴﻦ ﺍﺳﺖ ﮐﻪ‬ ‫ﺩﺭ ﻣﺮﮐﺰ ﺷﻬﺮ ﮐﺎﻧﺘﻮﻥ ﻭﺍﻗﻊ ﺷﺪﻩ ﺩﺭ ﻫﻤﻴﻦ ﻣﺤﻞ ﺳﺎﺧﺘﻪ‬ ‫ﺷــﺪ ﻭ ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﺑﻪ ﻧﺎﻡ »ﺭﻭﺿﻪ ﺍﺑﯽ ﻭﻗﺎﺹ« ﺧﻮﺍﻧﺪﻩ‬ ‫ﻣﯽﺷــﻮﺩ‪ .‬ﭘﺲ ﺍﺯ ﺯﻭﺍﻝ ﺩﻭﺩﻣﺎﻥ ﻣﻐﻮﻟﯽ ﻳﻮﺍﻥ ﻭ ﺩﺭ ﺳﻠﺴﻠﻪ‬ ‫ﻣﻴﻨــﮓ ﺑﺎ ﻋﻨﺎﻳﺖ ﺧﺎﺹ ﺍﻣﭙﺮﺍﺗــﻮﺭﺍﻥ ﺍﻳﻦ ﺩﻭﺩﻣﺎﻥ‪ ،‬ﺍﻣﮑﺎﻥ‬ ‫ﻧﻔﻮﺫ ﺍﺳﻼﻡ ﺑﻪ ﺳــﺮﺯﻣﻴﻦﻫﺎﯼ ﻧﻮﺍﺣﯽ ﻣﻴﺎﻧﯽ ﭼﻴﻦ ﻓﺮﺍﻫﻢ‬ ‫ﺁﻣﺪ ﻭ ﻣﺴــﺎﺟﺪ ﺑﺴﻴﺎﺭﯼ ﺩﺭ ﭼﻴﻦ ﺳﺎﺧﺘﻪ ﺷﺪ‪ .‬ﺷﻤﺎﺭﯼ ﺍﺯ‬ ‫ﺍﺑﻨﻴﻪ ﺍﺳﻼﻣﯽ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﻳﻦ ﺩﻭﺭﻩ‪ ،‬ﻧﺸﺎﻥ ﺍﺯ ﺭﻭﺍﺝ ﺍﺳﻼﻡ ﺩﺭ‬ ‫ﻧﻮﺍﺣﯽ ﺩﺍﺧﻠﯽ ﻭ ﺧﺎﻭﺭ ﭼﻴﻦ ﺩﺍﺭﺩ‪ .‬ﻣﺴﺎﻓﺮﺕﻫﺎﯼ ﮔﺴﺘﺮﺩﻩ‬ ‫ﻋﻠﻤﯽ ﻭ ﻓﺮﻫﻨﮕﯽ ﻣﻴﺎﻥ ﺍﻧﺪﻳﺸــﻤﻨﺪﺍﻥ ﻣﺴــﻠﻤﺎﻥ ﭼﻴﻦ ﻭ‬ ‫ﺳــﺮﺯﻣﻴﻦﻫﺎﯼ ﺍﺳــﻼﻣﯽ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﻩ ﺍﺯ ﻋﻮﺍﻣﻞ ﺍﺳﺎﺳــﯽ‬ ‫ﮔﺴﺘﺮﺵ ﺍﺳﻼﻡ ﺩﺭ ﭼﻴﻦ ﺑﻮﺩ‪) .‬ﻭﻳﻜﻲ ﭘﺪﻳﺎ(‬ ‫ﺩﺭ ﺩﻭﺭﻩ ﻣﻴﻨــﮓ )‪ ١٣٦٨‬ﺗﺎ ‪١٦٤٤‬ﻡ( ﺑــﺎ ﻋﻨﺎﻳﺖ ﻭﻳﮋﻩ‬ ‫ﺍﻣﭙﺮﺍﺗﻮﺭﺍﻥ‪ ،‬ﺍﻣﮑﺎﻥ ﻧﻔﻮﺫ ﺍﺳــﻼﻡ ﺑﻪ ﺳــﺮﺯﻣﻴﻦﻫﺎﻱ ﻧﻮﺍﺣﻲ‬ ‫ﻣﻴﺎﻧﻲ ﭼﻴﻦ ﻓﺮﺍﻫﻢ ﺁﻣﺪ ﻭ ﻣﺴﺎﺟﺪ ﺑﺴﻴﺎﺭﻱ ﺩﺭ ﭼﻴﻦ ﺳﺎﺧﺘﻪ‬ ‫ﺷــﺪ‪ .‬ﺷﻤﺎﺭﻱ ﺍﺯ ﺍﺑﻨﻴﻪ ﺍﺳﻼﻣﻲ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﻳﻦ ﺩﻭﺭﻩ‪ ،‬ﻧﺸﺎﻥ‬ ‫ﺍﺯ ﺭﻭﺍﺝ ﺍﺳﻼﻡ ﺩﺭ ﻧﻮﺍﺣﻲ ﺩﺍﺧﻠﻲ ﻭ ﺧﺎﻭﺭ ﭼﻴﻦ ﺩﺍﺭﺩ‪ .‬ﺍﻟﺒﺘﻪ‬ ‫ﻣﺴﺎﻓﺮﺕﻫﺎ ﻭ ﻣﺮﺍﻭﺩﺍﺕ ﮔﺴــﺘﺮﺩﻩ ﻋﻠﻤﻲ ﻭ ﻓﺮﻫﻨﮕﻲ ﻣﻴﺎﻥ‬ ‫ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﻣﺴــﻠﻤﺎﻥ ﭼﻴﻦ ﻭ ﺳﺮﺯﻣﻴﻦﻫﺎﻱ ﺍﺳﻼﻣﻲ ﺩﺭ‬ ‫ﺍﻳﻦ ﺩﻭﺭﻩ ﺍﺯ ﻋﻮﺍﻣﻞ ﺍﺳﺎﺳﻲ ﮔﺴﺘﺮﺵ ﺍﺳﻼﻡ ﺩﺭ ﭼﻴﻦ ﺑﻮﺩ‪.‬‬

‫ﺩﺭ ﺩﻭﺭﻩ ﭼﻴﻨﮓ )‪ ١٦٤٤‬ﺗﺎ ‪١٩١١‬ﻡ( ﻧﻴﺰ ﻫﺮ ﭼﻨﺪ ﺍﺳﻼﻡ‬ ‫ﺷــﺎﻫﺪ ﭘﻴﺸــﺮﻓﺖﻫﺎﻳﻲ ﺑﻪ ﻧﻮﺍﺣﻲ ﺩﺭﻭﻧﻲ ﻭ ﺷﻤﺎﻝ ﺷﺮﻗﻲ‬ ‫ﭼﻴــﻦ ﺑﻮﺩ‪ ،‬ﺍﻣﺎ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﻩ‪ ،‬ﺑﻪ ﺩﻟﻴﻞ ﻇﻠﻢ ﻭ ﺳــﺘﻢ ﻭ ﻧﻴﺰ‬ ‫ﺗﺒﻌﻴﺾ ﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﭼﻴﻨﮓ‪ ،‬ﺭﻭﺯﮔﺎﺭ ﺧﻴﺰﺵ ﻭ ﺷﻮﺭﺵﻫﺎﻱ‬ ‫ﻣﺴــﻠﻤﺎﻧﺎﻥ ﭼﻴﻦ ﺑﺮﺍﻱ ﺧﺮﻭﺝ ﺍﺯ ﺯﻳﺮ ﻳﻮﻍ ﺩﻭﺩﻣﺎﻥ ﭼﻴﻨﮓ‪،‬‬ ‫ﺍﺣﻘﺎﻕ ﺣﻘﻮﻕ ﺩﻳﻨﻲ ﻭ ﻣﻠﻲ ﻭ ﻧﻴﺰ ﺍﻳﺠﺎﺩ ﻳﮏ ﺩﻭﻟﺖ ﻣﺴﺘﻘﻞ‬ ‫ﺍﺳــﻼﻣﻲ ﺑﻮﺩ‪ .‬ﺳــﺮﮐﻮﺏ ﺷــﺪﻳﺪ ﺣﺮﮐﺖﻫﺎﻱ ﻣﺴﻠﻤﺎﻧﺎﻥ‬ ‫ﺗﻮﺳــﻂ ﺣﻜﻮﻣﺖ ﻳﮑﻲ ﺍﺯ ﻋﻮﺍﻣﻞ ﺭﮐﻮﺩ ﭘﻴﺸــﺮﻓﺖ ﺍﺳﻼﻡ ﻭ‬ ‫ﻓﻌﺎﻟﻴﺖ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺩﺭ ﺳﺮﺯﻣﻴﻦ ﭼﻴﻦ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﻩ ﺑﻮﺩ‪.‬‬ ‫ﺩﺭ ﺩﻭﺭﻩ ﭼﻴﻨﮓ ﻧﻴﺰ ﻫﺮ ﭼﻨﺪ ﺍﺳﻼﻡ ﺷﺎﻫﺪ ﭘﻴﺸﺮﻓﺖﻫﺎﻳﯽ‬ ‫ﺑﻪ ﻧﻮﺍﺣﯽ ﺩﺭﻭﻧﯽ ﻭ ﺷــﻤﺎﻝ ﺷﺮﻗﯽ ﭼﻴﻦ ﺑﻮﺩ‪ ،‬ﺍﻣﺎ ﺍﻳﻦ ﺩﻭﺭﻩ‬ ‫ﺑﻪ ﺧﺎﻃﺮ ﻇﻠﻢ ﻭ ﺳــﺘﻢ ﻭ ﻧﻴــﺰ ﺗﺒﻌﻴﺾ ﺯﻣﺎﻣﺪﺍﺭﺍﻥ ﭼﻴﻨﮓ‪،‬‬ ‫ﺭﻭﺯﮔﺎﺭ ﺧﻴــﺰﺵ ﻭ ﺷــﻮﺭﺵﻫﺎﯼ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﭼﻴﻦ ﺑﺮﺍﯼ‬ ‫ﺧــﺮﻭﺝ ﺍﺯ ﺯﻳﺮ ﺳــﻠﻄﻪ ﺩﻭﺩﻣــﺎﻥ ﭼﻴﻨﮓ‪ ،‬ﺍﺣﻘــﺎﻕ ﺣﻘﻮﻕ‬ ‫ﺩﻳﻨــﯽ ﻭ ﻣﻠﯽ ﻭ ﻧﻴﺰ ﺍﻳﺠﺎﺩ ﻳﮏ ﺩﻭﻟﺖ ﻣﺴــﺘﻘﻞ ﺍﺳــﻼﻣﯽ‬ ‫ﺑﻮﺩ‪ .‬ﺳﺮﮐﻮﺏ ﺷﺪﻳﺪ ﺣﺮﮐﺖﻫﺎﯼ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺗﻮﺳﻂ ﺩﺭﻣﺎﻥ‬ ‫ﺩﻭﺩﻣﺎﻥ ﭼﻴﻨﮓ ﻳﮑﯽ ﺍﺯ ﻋﻮﺍﻣﻞ ﺭﮐﻮﺩ ﭘﻴﺸــﺮﻓﺖ ﺍﺳــﻼﻡ ﻭ‬ ‫ﻓﻌﺎﻟﻴﺖ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺩﺭ ﺳﺮﺯﻣﻴﻦ ﭼﻴﻦ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﻩ ﺑﻮﺩ‪.‬‬ ‫ﺑﺮﻏﻢ ﻓــﺮﺍﺯ ﻭ ﻓﺮﻭﺩﻫــﺎﻱ ﺗﺎﺭﻳﺨﻲ ﺑﺴــﻴﺎﺭ ﺩﺭ ﺣﺎﻝ ﻧﻴﺰ‬ ‫ﺍﺳــﻼﻡ ﺩﺭ ﺍﻳﻦ ﮐﺸــﻮﺭ ﻫﻤﭽﻨﺎﻥ ﺣﻀــﻮﺭ ﺩﺍﺭﺩ ﺑﻪ ﻃﻮﺭﯼ‬ ‫ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻛﺸــﻮﺭ ‪٢٣٠٠٠٠٠٠‬ﻣﺴــﻠﻤﺎﻥ ﺣﻀﻮﺭ ﺩﺍﺭﻧﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳــﻦ ﻣﻴﺎﻥ‪،‬ﭘﻨﺠــﺎﻩ ﻫﺰﺍﺭ ﻧﻔﺮﺷــﻴﻌﻪ ﻛــﻪ ﺍﺯ ﺍﻳﻦ ﺗﻌﺪﺍﺩ‬ ‫‪٤٠٠٠٠‬ﻧﻔﺮﺷــﻴﻌﻪ ﺍﺳــﻤﺎﻋﻴﻠﻲ ﻭ‪٨‬ﺗﺎ‪١٠‬ﻫﺰﺍﺭ ﻧﻔﺮ ﺷــﻴﻌﻪ‬ ‫‪١٢‬ﺍﻣﺎﻣﻲ ﻣﯽﺑﺎﺷﻨﺪ‪) .‬ﻫﻤﺎﻥ(‬

‫ﺏ(ﺗﻤﺪﻥ ﺍﺳﻼﻣﯽ ‪ -‬ﺍﻳﺮﺍﻧﯽ ﺩﺭ ﭼﻴﻦ‬ ‫ﺗﻤﺪﻥ ﺍﺳــﻼﻣﯽ ﭼﻴــﻦ ﺣﺎﺻﻞ ﺗﻠﻔﻴــﻖ ﭼﻨﺪﻳﻦ ﺗﻤﺪﻥ‬ ‫ﺍﺳــﺖ ﮐﻪ ﺗﻤﺪﻥ ﺍﻳﺮﺍﻧﯽ ﻳﮑﯽ ﺍﺯ ﻣﻬﻤﺘﺮﻳﻦ ﺁﻧﻬﺎ ﺑﻪ ﺷــﻤﺎﺭ‬ ‫ﻣﯽﺭﻭﺩ‪ ،‬ﻛﻪ ﺍﻳﻦ ﺍﻣﺮ‪ ،‬ﻣﺪﻳﻮﻥ ﺗﻌﺎﻣﻼﺕ ﭼﻨﺪﻳﻦ ﻫﺰﺍﺭ ﺳــﺎﻟﻪ‬ ‫ﺩﻭ ﺣﻮﺯﻩ ﺗﻤﺪﻧﻲ ﻣﻲﺑﺎﺷﺪ‪.‬‬ ‫ﺩﺭ ﻗــﺮﻥ ﻫﺸــﺘﻢ ﻋﺪﻩ ﺯﻳﺎﺩﯼ ﺍﺯ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺷــﻴﻌﻪ ﻭ‬ ‫ﺳــﺎﺩﺍﺕ ﺑﺮﺍﯼ ﻓﺮﺍﺭ ﺍﺯ ﺍﺫﻳﺖ ﻭ ﺁﺯﺍﺭ ﺩﻭﺩﻣﺎﻥ ﺑﻨﯽﺍﻣﻴﻪ ﺍﺑﺘﺪﺍ‬ ‫ﺑﻪ ﺧﺮﺍﺳــﺎﻥ ﻭ ﺳﭙﺲ ﺑﺎ ﺍﺣﺴــﺎﺱ ﻋﺪﻡ ﺍﻣﻨﻴﺖ ﺩﺭ ﻧﻮﺍﺣﯽ‬ ‫ﺍﺳــﻼﻣﯽ‪ ،‬ﺑﻪ ﭼﻴﻦ ﻫﺠﺮﺕ ﻧﻤﻮﺩﻧﺪ‪ .‬ﺍﺯ ﺁﻥ ﭘﺲ ﻣﺴﻠﻤﺎﻧﺎﻥ‬ ‫ﺍﻳﺮﺍﻧﯽ ﺑﻪ ﺗﺪﺭﻳﺞ ﺩﺭ ﺳﺮﺍﺳﺮ ﭼﻴﻦ ﭘﺮﺍﮐﻨﺪﻩ ﺷﺪﻧﺪ‪.‬‬ ‫ﺍﻳﻦ ﺭﻭﻧﺪ ﺳــﺎﻟﻬﺎ ﺑﻌﺪ ﺑﺎ ﺣﻤﻠﻪ ﻣﻐﻮﻝ ﺑﻪ ﺍﻳﺮﺍﻥ ﺗﺴــﺮﻳﻊ‬ ‫ﺷﺪ‪ ،‬ﭼﺮﺍﻛﻪ ﻣﻮﺟﺐ ﮔﺸﺎﻳﺶ ﺭﺍﻩﻫﺎ ﻭ ﻣﻬﺎﺟﺮﺕ ﻣﺴﻠﻤﺎﻧﺎﻥ‬ ‫ﺍﻳﺮﺍﻧﯽ ﺑﻪ ﭼﻴﻦ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﻧﻔﻮﺫ ﻓﺮﻫﻨﮓ ﻭ ﺗﻤﺪﻥ ﺍﺳﻼﻣﯽ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٥٣‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻭ ﺍﻳﺮﺍﻧﯽ ﻭ ﻧﻴﺰ ﺗﺮﻭﻳﺞ ﺩﻳﻦ ﺍﺳــﻼﻡ ﺩﺭ ﺁﻧﺠﺎ ﺭﺍ ﻓﺮﺍﻫﻢ ﮐﺮﺩ‪.‬‬ ‫ﺍﻳــﻦ ﺍﻣﺮ ﺑﺨﺼﻮﺹ ﺩﺭ ﺯﻣــﺎﻥ ﺣﮑﻮﻣــﺖ ﻗﻮﺑﻴﻼﯼﻗﺎﺁﻥ ﺍﺯ‬ ‫ﻧــﻮﺍﺩﮔﺎﻥ ﭼﻨﮕﻴﺰﺧﺎﻥ ﻭ ﺑﻨﻴﺎﻥ ﮔــﺬﺍﺭ ﺩﻭﺩﻣﺎﻥ ﻳﻮﺍﻥ ﭼﻴﻦ‬ ‫ﻣﺸﻬﻮﺩ ﺍﺳــﺖ‪ ،‬ﻛﻪ ﺭﻭﺯﮔﺎﺭ ﺍﻗﺘﺪﺍﺭ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻣﺴﻠﻤﺎﻥ ﻭ ﺍﻭﺝ‬ ‫ﺭﺷﺪ ﻭ ﺷﮑﻮﻓﺎﻳﯽ ﺍﺳﻼﻡ ﺩﺭ ﺳﺮﺯﻣﻴﻦ ﭼﻴﻦ ﺑﻮﺩ‪.‬‬ ‫ﺍﺯ ﺍﻳﻦ ﺭﻭ‪ ،‬ﻧﻪ ﺗﻨﻬﺎ ﺍﺳــﻼﻡ ﺩﺭ ﺩﻭﺭﺍﻥ ﺩﻭﺩﻣﺎﻥ ﻗﺮﺍﺧﺎﻥ‪،‬‬ ‫ﺭﻧﮓ ﺷــﻴﻌﻪ ﺩﺍﺭﺩ‪ ،‬ﺑﻠﮑــﻪ ﭼﻬﺎﺭ ﻃﺮﻳﻘﺖ ﺑﺰﺭﮒ ﺍﺳــﻼﻣﯽ‬ ‫ﺻﻮﻓﻴﺎﻥ ﭼﻴــﻦ )ﺟﻬﺮﻳﻪ‪ ،‬ﺧﻮﻓﻴﻪ‪ ،‬ﮐﺒﺮﻭﻳــﻪ ﻭ ﻗﺎﺩﺭﻳﻪ( ﻧﻴﺰ‬ ‫ﺍﺯ ﻧﻈﺮ ﺭﻳﺸــﻪﻫﺎﯼ ﻣﺬﻫﺒﯽ ﻭ ﭼﮕﻮﻧﮕﯽ ﭘﻴﺪﺍﻳﺶ ﻭ ﺗﻮﺳﻌﻪ‬ ‫ﺗﺎ ﺣــﺪﻭﺩ ﺯﻳﺎﺩﯼ ﺑﺎ ﻣﮑﺘﺐ ﺗﺸــﻴﻊ ﺍﺭﺗﺒــﺎﻁ ﺩﺍﺭﻧﺪ‪) .‬ﻋﻠﯽ‬ ‫ﻣﻌﺮﻭﻓﯽ‪ ،‬ﺳﺎﻳﺖ ﺳﺎﺯﻣﺎﻥ ﻓﺮﻫﻨﮓ ﻭ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺍﺳﻼﻣﯽ(‬ ‫ﻧﻈﺮ ﺑﻪ ﻣﻨﺎﺳﺒﺎﺕ ﮔﺴﺘﺮﺩﻩ ﺍﻳﺮﺍﻥ ﻭ ﭼﻴﻦ‪،‬ﺷﺮﻕ ﺷﻨﺎﺳﺎﻥ‬ ‫ﺩﺭ ﻫﺎﻧﮓﭼﺌــﻮ ﺩﺭ ﻛﻨﺎﺭ ﺧﻠﻴــﺞ ﺯﺭﺩ ﻳﻚ ﻛﺘﻴﺒﻪ ﺑﻪ ﺯﺑﺎﻥ ﻭ‬ ‫ﺧﻂ ﻓﺎﺭﺳــﻲ ﻳﺎﻓﺘﻪﺍﻧﺪ ﻛﻪ ﻫﻨﻮﺯ ﻫﻢ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﻣﺸﺘﻤﻞ‬ ‫ﺑﺮ ﻗﺼﻴﺪﺓ ﻣﻔﺼﻠﻲ ﺍﺳــﺖ ﻛﻪ ﻧﺸــﺎﻥ ﻣﻲﺩﻫﺪ ﻣﺴــﺠﺪﻱ‬ ‫ﺗﻮﺳــﻂ ﻓﺨﺮﺍﻟﺪﻳــﻦ ﻋﻼﺀﺍﻟﺪﻳﻦ ﺗﺮﻣﺬﻱ ﺍﻳﺮﺍﻧــﻲ ﺩﺭ ﺯﻣﺎﻥ‬ ‫ﻣﻴﻨﻚ ﺧﺎﻗﺎﻥ ﭼﻴﻦ ﺳــﺎﺧﺘﻪ ﺷــﺪﻩ ﺍﺳــﺖ ﻭ ﺑﻨﺎﻱ ﺁﻥ ﺩﺭ‬ ‫‪ ٨٥٦‬ﻫﺠﺮﻱ ﭘﺎﻳﺎﻥ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺩﻭﺩﻣﺎﻥ ﻣﻴﻨﮓ‪ ،‬ﺁﻣﻮﺯﺵﻫﺎﻱ ﺭﺍﻳﺞ ﺍﻥ ﺯﻣﺎﻥ ﻣﺪﺭﺳﻪ‬ ‫ﻫــﻮﯼ ﻫﻮﯼﻫﺎ ﺑﻪ ﺯﺑﺎﻥ ﻓﺎﺭﺳــﯽ ﺍﻧﺠﺎﻡ ﻣﯽﺷــﺪ‪ .‬ﻓﺮﻫﻨﮓ‬ ‫ﻣﺪﺭﺳــﻪ ﻫﻮﯼ ﻫﻮﯼ ﻳﺎ ﻫﻤﺎﻥ ﻟﻐﺖﻧﺎﻣﻪ ﭼﻴﻨﯽ‪ -‬ﻓﺎﺭﺳــﯽ‬ ‫ﻣﺘﻌﻠﻖ ﺑﻪ ﺁﻥ ﺯﻣﺎﻥ ﺍﺳﺖ‪ .‬ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﭘﺲ ﺍﺯ ﺑﺮﺭﺳﯽ ﺍﻳﻦ‬ ‫ﮐﺘــﺎﺏ ﺍﻋﻼﻡ ﮐﺮﺩﻩﺍﻧﺪ ﮐﻪ ﺩﺭ ﺩﻭﺭﺍﻥ ﺳﻠﺴــﻠﻪﻫﺎﯼ ﻳﻮﺍﻥ ﻭ‬ ‫ﻣﻴﻨﮓ‪ ،‬ﺍﺭﺗﺒﺎﻁ ﭼﻴﻦ ﺑﺎ ﺍﻳﺮﺍﻥ ﺑﺴﻴﺎﺭ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﺭﺗﺒﺎﻁ ﭼﻴﻦ‬ ‫ﺑﺎ ﮐﺸــﻮﺭﻫﺎﯼ ﻋﺮﺑﯽ ﺑﻮﺩ ﻭ ﻫﺪﻑ ﺩﻭﻟــﺖ ﺍﺯ ﺗﺪﺭﻳﺲ ﺯﺑﺎﻥ‬ ‫ﻓﺎﺭﺳﯽ ﺩﺭ ﻣﺪﺭﺳــﻪ ﻫﻮﻳﯽ ﻫﻮﻳﯽﻫﺎ ﺑﻴﺸﺘﺮ ﺑﺮﺍﯼ ﻣﺒﺎﺩﻻﺕ‬ ‫ﺍﻗﺘﺼــﺎﺩﯼ ﻭ ﻓﺮﻫﻨﮕــﯽ ﻭ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﺑــﻮﺩﻩ‪ ،‬ﺩﺭ ﺣﺎﻟﯽ ﮐﻪ‬ ‫ﻣﺴــﻠﻤﺎﻧﺎﻥ ﻫﻮﯼ ﺍﺯ ﺗﺤﺼﻴﻞ ﻭ ﻣﻄﺎﻟﻌﻪ ﺯﺑﺎﻥ ﻓﺎﺭﺳﯽ ﺍﺻﻮﻻ‬ ‫ﻳﺎﺩﮔﻴﺮﯼ ﻋﻠﻮﻡ ﺍﺳﻼﻣﯽ ﺭﺍ ﭘﯽ ﻣﯽﮔﺮﻓﺘﻨﺪ‪.‬‬ ‫ﺩﺭ ﺳﻠﺴــﻠﻪﻫﺎﯼ ﻣﻴﻨﮓ ﻭ ﭼﻴﻨــﮓ‪ ،‬ﺁﻣﻮﺯﺵﻫﺎﯼ ﻋﻤﺪﻩ‬ ‫ﻣﺬﻫﺒﯽ ﺯﻧﺎﻥ ﻣﺴــﻠﻤﺎﻥ ﺩﺭ ﺍﻳﻦ ﻣﺪﺍﺭﺱ ﺑﻴﺸــﺘﺮ ﺑﻪ ﺯﺑﺎﻥ‬ ‫ﻓﺎﺭﺳــﯽ ﺻﻮﺭﺕ ﻣﯽﮔﺮﻓﺖ‪ .‬ﮐﺘﺎﺏﻫﺎﯼ ﺁﻣﻮﺯﺷــﯽ ﺁﻧﺎﻥ ﺩﺭ‬ ‫ﻣﺮﺍﺣﻞ ﺍﻭﻟﻴــﻪ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﺑﯽ ﻭ ﺑﻴﺸــﺘﺮ ﺩﺭ ﻣﻮﺭﺩ ﺻﺮﻑ ﻭ‬ ‫ﻧﺤﻮ ﻭ ﺩﺳﺘﻮﺭ ﺯﺑﺎﻥ ﻋﺮﺑﯽ ﺑﻮﺩ؛ ﻭﻟﯽ ﺩﺭ ﻣﺮﺍﺣﻞ ﺑﺎﻻﺗﺮ ﻫﻤﻪ‬ ‫ﮐﺘﺎﺏﻫﺎﯼ ﺩﺭﺳﯽ ﺑﻪ ﺯﺑﺎﻥ ﻓﺎﺭﺳﯽ ﺑﻮﺩ‪.‬‬ ‫ﺩﺭ ﺣﻮﺯﻩ ﺁﻣﻮﺯﺵ ﺩﻳﻨﻲ‪ ،‬ﮐﺘﺐ ﺩﻳﻨﯽ ﻓﺎﺭﺳﯽ ﺩﺭ ﺁﻣﻮﺯﺵ‬ ‫ﻋﻠﻮﻡ ﺍﺳﻼﻣﯽ ﭼﻴﻦ ﺑﺴــﻴﺎﺭ ﻣﻮﺛﺮ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺍﻧﺸﺠﻮﻳﺎﻥ‬ ‫ﻣــﺪﺍﺭﺱ ﻋﻠﻮﻡ ﺍﺳــﻼﻣﯽ ﻫﻤﭽﻨــﺎﻥ ﺍﺯ ﺗﻌــﺪﺍﺩﯼ ﺍﺯ ﮐﺘﺐ‬

‫ﻓﺎﺭﺳــﯽ ﺩﺭ ﺍﻣﺮ ﺁﻣﻮﺯﺵ ﺍﺳــﺘﻔﺎﺩﻩ ﻣﯽﮐﻨﻨﺪ‪ .‬ﺍﻳﻦ ﮐﺘﺎﺏﻫﺎ‬ ‫ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪ :‬ﺗﻔﺴــﻴﺮ ﺭﻭﺡﺍﻟﺒﻴﺎﻥ‪ ،‬ﺗﻔﺴﻴﺮ ﺣﺴﻴﻨﯽ‪ ،‬ﻣﺮﺍﺗﺐ‪،‬‬ ‫ﻣﺜﻨــﻮﯼ‪ ،‬ﻟﻮﺍﻳﺢ‪ ،‬ﺧﻄﻴﺐ‪ ،‬ﺍﺭﺑﻌﻮﻥ‪ ،‬ﻣﻘﺼﻮﺩ ﺍﺳــﻼﻡ‪ ،‬ﺩﻳﻮﺍﻥ‬ ‫ﺣﺎﻓﻆ‪ ،‬ﮔﻠﺴﺘﺎﻥ ﻭ‪....‬‬ ‫ﺍﻟﺒﺘﻪ ﮐﺘﺎﺏﻫﺎﯼ ﺩﺭﺳــﯽ ﺣﻮﺯﻩﻫﺎ ﻳﮑﺴﺎﻥ ﻧﺒﻮﺩﻧﺪ ﻭ ﻫﺮ‬ ‫ﻣﻨﻄﻘﻪ ﻭ ﻓﺮﻗﻪﺍﯼ ﮐﺘﺎﺏﻫﺎﯼ ﺧﺎﺹ ﺧﻮﺩ ﺭﺍ ﺩﺍﺷــﺘﻨﺪ؛ ﺍﻣﺎ‬ ‫ﺳــﻴﺰﺩﻩ ﮐﺘﺎﺏ ﺩﺭ ﻣﻴﺎﻥ ﻫﻤﻪ ﺁﻧﻬﺎ ﻣﺸــﺘﺮﮎ ﺍﺳﺖ ﮐﻪ ﺑﻪ‬ ‫ﺳﻴﺰﺩﻩ ﺟﻠﺪ ﺩﺭﺳــﯽ ﻣﻌﺮﻭﻑﺍﻧﺪ ﻭ ﺍﺯ ﭼﻨﺪﺻﺪ ﺳﺎﻝ ﭘﻴﺶ‬ ‫ﺩﺭ ﭼﻴــﻦ ﺍﻧﺘﺸــﺎﺭ ﻳﺎﻓﺘﻪﺍﻧﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺳــﻴﺰﺩﻩ ﺟﻠﺪ‪ ،‬ﺩﻭﺍﺯﺩﻩ‬ ‫ﻣﺼﺒﺎﺡ ﻧﻮﺷــﺘﻪ ﺍﺑﻮﺍﻟﻔﺘــﻮﺡ ﻧﺼﺮﺍﻟﺪﻳــﻦ ﺭﺍﺯﯼ )‪- ۱۲۱۳‬‬ ‫‪۱۱۴۳‬ﻡ( ﺩﺍﻧﺸــﻤﻨﺪ ﺍﻳﺮﺍﻧﯽ‪ ،‬ﺷﺮﺡﺍﻟﮑﺎﻓﻴﻪ ﺍﺛﺮ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ‬ ‫ﺟﺎﻣــﯽ )‪۱۳۷۹ - ۱۴۷۷‬ﻡ(‪ ،‬ﺑﻴﺎﻥ ﮐــﻪ ﺗﻠﺨﻴﺺ ﺍﻟﻤﻔﺘﺎﺡ‬ ‫ﻧﻴﺰ ﺧﻮﺍﻧﺪﻩ ﻣﯽﺷــﻮﺩ‪ ،‬ﺍﺯ ﺳــﻌﺪﺍﻟﺪﻳﻦ ﺗﻔﺘﺎﺯﺍﻧﯽ )‪- ۱۳۸۹‬‬ ‫‪۱۳۲۱‬ﻡ( ﺩﺍﻧﺸــﻤﻨﺪ ﻣﺸﻬﻮﺭ ﺧﺮﺍﺳﺎﻧﯽ‪،‬ﺧﻄﺒﺎﺕ ﮐﻪ ﮐﺘﺎﺑﯽ‬ ‫ﺍﺳــﺖ ﺑﻪ ﺯﺑﺎﻥ ﻓﺎﺭﺳﯽ ﺩﺭ ﺷﺮﺡ ﻭ ﺗﻔﺴﻴﺮ ﺑﺮ ﭼﻬﻞ ﺣﺪﻳﺚ‬ ‫ﻧﺒﻮﯼ ﺍﺭﺑﻌﻮﻥ ﻧﻮﺷــﺘﻪ ﺣﺴــﺎﻡﺍﻟﺪﻳﻦ ﺩﺭ ﺷــﺮﺡ ﻭ ﺗﻔﺴــﻴﺮ‬ ‫ﭼﻬﻞ ﺣﺪﻳﺚ ﻧﺒﻮﯼ‪ ،‬ﻣﺮﺻﺎﺩﺍﻟﻌﺒﺎﺩﮐﺘﺎﺑﯽ ﻓﻠﺴــﻔﯽ ﻋﺮﻓﺎﻧﯽ‬ ‫ﺩﺭ ﺗﻬﺬﻳﺐ ﻧﻔﺲ ﻧﻮﺷــﺘﻪ ﻧﺠﻢ ﺍﻟﺪﻳﻦ ﺭﺍﺯﯼ‪ ،‬ﺷﺮﺡ ﻟﻤﻌﺎﺕ‬ ‫ﻧﻮﺷــﺘﻪ ﻋﺒﺪﺍﻟﺮﺣﻤﻦ ﺟﺎﻣﯽ‪ ،‬ﻗﻮﺍﺋﻢ ﺍﻟﻨﻬﺞ ﺩﺭ ﺩﺳﺘﻮﺭ ﺯﺑﺎﻥ‬ ‫ﻓﺎﺭﺳﯽ ﻧﻮﺷــﺘﻪ ﭼﺎﻧﮓﺟﯽﻣﯽ ﻣﻠﻘﺐ ﺑﻪ ﺣﮑﻴﻢ ﺍﺻﻔﻬﺎﻧﯽ‪،‬‬ ‫ﮔﻠﺴﺘﺎﻥ ﺳﻌﺪﯼ‪ ،‬ﻫﻤﮕﯽ ﺑﻪ ﺯﺑﺎﻥ ﻓﺎﺭﺳﯽ ﻫﺴﺘﻨﺪ ﻭ ﺍﺯ ﺁﺛﺎﺭ‬ ‫ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﺍﻳﺮﺍﻧﯽ ﺑﻪ ﺷﻤﺎﺭ ﻣﯽﺁﻳﻨﺪ‪) .‬ﻫﻤﺎﻥ(‬ ‫ﮔﻔﺘﻨﯽ ﺍﺳﺖ ﮐﻪ ﮔﻠﺴﺘﺎﻥ ﺳﻌﺪﯼ ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ ﺩﻭﺩﻣﺎﻥ‬ ‫ﻣﻴﻨﮓ ﻭﺍﺭﺩ ﭼﻴﻦ ﺷــﺪ‪ ،‬ﺩﺭ ﭘﺎﻧﺼﺪ ﺳﺎﻝ ﮔﺬﺷﺘﻪ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﮐﺘﺎﺏ ﻣﻬﻢ ﺩﺭﺳــﯽ ﺯﺑﺎﻥ ﻓﺎﺭﺳــﯽ ﺩﺭ ﺁﻣﻮﺯﺵ ﺍﺳــﻼﻣﯽ‬ ‫ﻣﻄﺮﺡ ﺑﻮﺩﻩ ﺍﺳــﺖ ﻭ ﺑﻪﻋﻨﻮﺍﻥ ﻳﮏ ﮐﺘﺎﺏ ﻣﻘﺪﺱ ﺍﺳﻼﻣﯽ‬ ‫ﺗﻠﻘﯽ ﻣﯽﺷﻮﺩ‪) .‬ﻣﺮﺿﻴﻪ ﺩﺷﺘﮑﯽ‪(٨٦/٥/٢،‬‬ ‫ﻋﻼﻭﻩ ﺑﺮ ﺗﺎﺛﻴﺮ ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ ﺩﺭ ﺁﻣﻮﺯﺵ ﺩﻳﻨﻲ‪ ،‬ﺩﺭ ﻃﻮﻝ‬ ‫ﭼﻨﺪﻳﻦ ﻗﺮﻥ ﻛﺸــﺘﻲﻫﺎﻱ ﺑﺎﺯﺭﮔﺎﻧﻲ ﺍﻳــﺮﺍﻥ ﺑﻪﻃﻮﺭ ﻣﻨﻈﻢ‬ ‫ﺍﺯ ﺧﻠﻴﺞ ﻓﺎﺭﺱ ﻭﻛﺮﺍﻧﻪﻫﺎﻱ ﺷــﺮﻗﻲ ﺍﻓﺮﻳﻘﺎ ﻭ ﻫﻨﺪﻭﺳــﺘﺎﻥ‬ ‫ﺑﻪ ﺑﻨﺪﺭﻫﺎﻱ ﭼﻴــﻦ ﺁﻣﺪ ﻭ ﺭﻓﺖ ﻣﻲﻛﺮﺩﻧﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻧﻘﺶ‬ ‫ﺍﻓﺮﻳﻨﻲ ﺯﺑﺎﻥ ﻓﺎﺭﺳــﻲ ﺩﺭ ﺍﻣــﺮ ﺑﺎﺯﺭﮔﺎﻧﻲ ﺍﻣﺮ ﻏﻴﺮ ﻣﺤﺘﻤﻠﻲ‬ ‫ﻧﻴﺴﺖ‪.‬‬ ‫ﺑــﻪ ﮔﻔﺘﻪ ﭘﻠﻴﻮ)‪ (Pelliot‬ﺯﺑﺎﻥ ﺑﺎﺯﺭﮔﺎﻧﻲ ﻛﻪ ﺑﻪ ﻭﻳﮋﻩ ﺩﺭ‬ ‫ﺑﻨﺪﺭﻫﺎﻱ ﺧﺎﻭﺭ ﺩﻭﺭ ﺑﺎ ﺁﻥ ﺳــﺨﻦ ﻣﻲﺭﺍﻧﻨﺪ‪ ،‬ﻓﺎﺭﺳــﻲ ﺑﻮﺩﻩ‬ ‫ﺍﺳــﺖ‪ .‬ﺯﺑﺎﻥ ﻓﺎﺭﺳــﻲ ﺩﺭ ﺷﺮﻕ ﻭ ﺩﺭ ﺁﺳــﻴﺎﻱ ﻣﻴﺎﻧﻪ ﺭﻭﺍﺝ‬ ‫ﺩﺍﺷﺖ ﻭ ﺑﺎﺯﺭﮔﺎﻧﺎﻥ ﺩﺭ ﺑﻨﺪﺭﻫﺎ ﺑﺎ ﺁﻥ ﺁﺷﻨﺎ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺩﺭ ﺯﺍﺩﮔﺎﻩ ﻛﻨﻔﻮﺳــﻴﻮﺱ ﺩﺭ ﭘﺮﺳﺘﺸﮕﺎﻩ ﻳﻦﺗﺴﻮ )‪Yen‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٥٤‬‬

‫‪ (- tseu‬ﻛﺘﻴﺒﻪﻫﺎﻳﻲ ﺍﺳــﺖ ﻛﻪ ﺩﻭﺗﺎﻱ ﺁﻧﻬﺎ ﻧﻮﺷــﺘﻪﻫﺎﻳﻲ‬ ‫ﺑﻪ ﻓﺎﺭﺳــﻲ ﺩﺍﺭﺩ‪ .‬ﻳﻜﻲ ﺍﺯ ﺁﻧﻬﺎ ﺧﻴﻠﻲ ﻓﺮﺳــﻮﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‬ ‫ﻭ ﺩﻳﮕﺮﻱ ﺁﺛﺎﺭﻱ ﺍﺯ ﺟﻤﻠﻪﻫﺎﻱ ﻓﺎﺭﺳــﻲ ﺑﺮ ﺁﻥ ﻧﻘﺶ ﺑﺴﺘﻪ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﻋــﻼﻭﻩ ﺑﺮﺍﻳــﻦ ﻧﺒﺎﻳــﺪ ﺍﺯ ﻧﻘﺶ ﺯﺑــﺎﻥ ﻓﺎﺭﺳــﻲ ﺩﺭ ﺍﻣﺮ‬ ‫ﺣﻜﻮﻣﺘﺪﺍﺭﻱ ﺩﺭ ﭼﻴﻦ ﻧﻴﺰ ﻏﺎﻓﻞ ﺷــﺪ ﺑــﻪ ﻃﻮﺭﻱ ﻛﻪ‪ ،‬ﺩﺭ‬ ‫ﺷﺎﻥ ﺗُﻮﻧﮓ )‪ (Chan - tong‬ﺩﺭ ﻳﻚ ﭘﺮﺳﺘﺸﮕﺎﻩ ﺗﺎﺋﻮﺋﻲ‪،‬‬ ‫ﻛﺘﻴﺒــﺔ ﺩﻳﮕﺮﻱ ﺑﻪ ﭼﺸــﻢ ﻣﻲﺧﻮﺭﺩ ﻛﻪ ﻣﺸــﺎﺑﻬﺖ ﺑﺎ ﺍﻳﻦ‬ ‫ﻛﺘﻴﺒﻪ ﺩﺍﺭﺩ‪ .‬ﺑﺮ ﺍﻳﻦ ﻛﺘﻴﺒﻪ ﻳﻚ ﻓﺮﻣﺎﻥ ﻛﻮﺗﺎﻫﻲ ﺍﺯ ﺍﻭﮔﺘﺎﻱ‬ ‫ﻗﺎﺁﻥ ﻧﻮﺷــﺘﻪ ﺷــﺪﻩ ﻛﻪ ﺗﺎﺭﻳﺨﺶ ‪ ١٢٣٥‬ﺍﺳﺖ‪ .‬ﺩﺭ ﭘﺎﻳﺎﻥ‬ ‫ﻓﺮﻣﺎﻥ‪ ،‬ﻧﻮﺷﺘﻪﺍﻱ ﺑﻪ ﺧﻂ ﺍﺳﻼﻣﻲ ﺩﻳﺪﻩ ﻣﻲﺷﻮﺩ‪ .‬ﻣﻲﺩﺍﻧﻴﻢ‬ ‫ﻛﻪ ﺩﺭ ﻣﻬﺮﺩﺍﺭﺧﺎﻧﺔ ﭼﻨﮕﻴﺰﺧﺎﻥ ﻭ ﺍﻭﮔﺘﺎﻱ ﻗﺎﺁﻥ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻪ‬ ‫ﻛﺎﺭ ﺑﻮﺩﻧــﺪ ﻭ ﺍﺯ ﺍﻳﻦﺭﻭ‪ ،‬ﻭﺟﻮﺩ ﻳﻚ ﺧﻂ ﺩﺭ ﻓﺮﻣﺎﻥ ﺑﻪ ﺯﺑﺎﻥ‬ ‫ﻓﺎﺭﺳﻲ ﺷﮕﻔﺖﺁﻭﺭ ﻧﻴﺴﺖ‪.‬‬ ‫ﺍﺯ ﺍﻳــﻦ ﺭﻭ‪ ،‬ﻣﻲﺗﻮﺍﻧﻴﻢ ﺑﭙﺬﻳﺮﻳﻢ ﻛــﻪ ﺩﺭ ﺯﻣﺎﻥ ﻣﻐﻮﻝﻫﺎ‬ ‫ﻳﻚ ﻧﻮﻉ ﺧﻂ ﻛﺘﻴﺒﻪﺍﻱ ﭼﻴﻦ ﻭ ﺍﻳﺮﺍﻧﻲ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬ ‫)ﻋﻠﻴﻘﻠﻲ ﺍﻋﺘﻤﺎﺩ ﻣﻘﺪﻡ‪http://www. mehremi- ،‬‬ ‫‪(/han. ir/iranian-culture‬‬ ‫ﺍﺯ ﺍﻳــﻦ ﺭﻭ‪» ،‬ﺧﺪﻣــﺎﺕ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺩﺭ ﺯﻣﻴﻨﻪﻫﺎﯼ ﺩﺍﻧﺶ‬ ‫ﭘﺰﺷــﮑﯽ ﻭ ﺩﺍﺭﻭﻳﯽ ﭼﻴﻦ ﻧﻴﺰ ﺑﺴﻴﺎﺭ ﭼﺸﻤﮕﻴﺮ ﺑﻮﺩﻩ ﺍﺳﺖ‬ ‫ﻭ ﺑﻴﺸــﺘﺮ ﺩﺭ ﻣﻘﻮﻟﻪﻫﺎﯼ ﺗﻬﻴﻪ ﺩﺍﺭﻭ‪ ،‬ﺗﺠﻮﻳــﺰ ﺩﺍﺭﻭ‪ ،‬ﺍﻧﺘﻘﺎﻝ‬ ‫ﻋﻠﻮﻡ ﭘﺰﺷﮑﯽ ﻭ ﺩﺍﺭﻭﻳﯽ‪ ،‬ﻭﺭﻭﺩ ﮐﺘﺎﺑﻬﺎﯼ ﭘﺰﺷﮑﯽ ﻭ ﺩﺍﺭﻭﻳﯽ‬ ‫ﺗﺠﻠﯽ ﻳﺎﻓﺘﻪ ﺍﺳــﺖ‪ .‬ﻣﻮﺍﺩ ﺩﺍﺭﻭﻳﯽ ﺍﺯ ﻗﺒﻴﻞ ﮐﻨﺪﺭ‪ ،‬ﻣﺮﻣﮑﯽ‪،‬‬ ‫ﭘﺮﺳﻴﺎﻭﺷﺎﻥ‪ ،‬ﺭﻭﻏﻦ ﺻﻤﻎ ﺍﺳﺘﺮﺍﮎ)‪ ،(Storax‬ﮔﻞ ﺑﻠﻮﻁ‪،‬‬ ‫ﺧﺮﺩﻝ ﺑﻴﺎﺑﺎﻧﯽ‪ ،‬ﻣﻴﺨﮏ‪ ،‬ﺳﻨﮓ ﻣﺮ‪ ،‬ﭼﻮﺏ ﻣﻌﻄﺮ‪ ،‬ﻣﺎﺭﭼﻮﺑﻪ‪،‬‬ ‫ﻣﺮﺟﺎﻥ‪ ،‬ﻻﺟــﻮﺭﺩ‪ ،‬ﻣﺮﻭﺍﺭﻳﺪ‪ ،‬ﻋﺎﺝ‪ ،‬ﻧﺎﻓﻪﯼ ﺧﻮﮎﺁﺑﯽ‪ ،‬ﻋﻨﺒﺮ‪،‬‬ ‫ﻭ‪ . . .‬ﺍﺯ ﺍﻳــﺮﺍﻥ ﺑﺎﺳــﺘﺎﻥ ﺑــﻪ ﭼﻴﻦ ﺭﺍﻩ ﻳﺎﻓﺘﻪﺍﻧــﺪ‪ .‬ﮐﺘﺎﺑﻬﺎﯼ‬ ‫ﭘﺰﺷــﮑﯽ ﮐﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﺑﯽ ﻧﻮﺷــﺘﻪﺍﻧﺪ‪ ،‬ﺍﺯ ﻗﺒﻴﻞ‬ ‫ﻃﺐ ﻣﻨﺼﻮﺭ )ﻧﻮﺷﺘﻪ ﺭﺍﺯﯼ(‪ ،‬ﺟﺎﻣﻊ ﺩﺭ ﻃﺐ)ﻧﻮﺷﺘﻪ ﻋﻠﯽﺑﻦ‬ ‫ﻋﺒﺎﺱ ﻣﺠﻮﺳــﯽ )‪-۹۹۴‬؟(‪ ،‬ﻭ ﻗﺎﻧﻮﻥ)ﻧﻮﺷﺘﻪ ﺍﺑﻮﻋﻠﯽﺳﻴﻨﺎ(‬ ‫ﺑــﻪ ﭼﻴﻨﯽ ﺗﺮﺟﻤﻪ ﺷــﺪﻩ ﻭ ﻣﻮﺭﺩ ﺍﺳــﺘﻔﺎﺩﻩ ﭼﻴﻨﯽﻫﺎ ﻗﺮﺍﺭ‬ ‫ﮔﺮﻓﺘﻪﺍﻧﺪ‪) «.‬ﻣﺮﺿﻴﻪ ﺩﺷﺘﻜﻲ‪،‬ﭘﻴﺸﻴﻦ(‬ ‫ﺩﺭ ﺯﻣﻴﻨﻪ ﻫﻨﺮ ﺳﻔﺎﻟﮕﺮﻱ ﻧﻴﺰ ﺩﺭ ﺩﻭﺭﻩ ﻫﺎﻥ ﺩﺭ ﭼﻴﻦ)‪٢٠٦‬‬ ‫ﻗﺒﻞ ﺍﺯ ﻣﻴﻼﺩ ﺗﺎ‪٢٢٠‬ﻣﻴﻼﺩﻱ(ﻇﺮﻭﻓﻲ ﭘﻴﺪﺍ ﺷﺪﻩ ﻛﻪ ﺩﺍﺭﺍﻱ‬ ‫ﻟﻌﺎﺏ ﺳﺒﺰﺭﻧﮓ ﺍﺳﺖ ﻭ ﺍﺯ ﺑﺴﻴﺎﺭﻱ ﺟﻬﺎﻥ ﺷﺒﻴﻪ ﺑﻪ ﻇﺮﻭﻑ‬ ‫ﺳﻔﺎﻟﻴﻨﻪ ﺍﺷﻜﺎﻧﻴﺎﻥ ﻣﻲﺑﺎﺷﺪ‪ .‬ﻓﺮﺽ ﻣﺴﻠﻢ ﺍﻥ ﺍﺳﺖ ﻛﻪ ﺍﻳﻦ‬ ‫ﺻﻨﻌﺖ ﺍﺯ ﺍﻳﺮﺍﻥ ﺩﺭ ﺯﻣﺎﻥ ﺍﺷــﻜﺎﻧﻴﺎﻥ ﺑــﻪ ﭼﻴﻦ ﺭﻓﺘﻪ ﺯﻳﺮﺍ‬ ‫ﺭﻧﮕﺒﻨﺪﻱ ﺍﻥ ﻛﺎﻣﻼ ﻫﻤﺎﻥ ﺭﻧﮕﻲ ﺍﺳﺖ ﻛﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﭘﻴﺸﺘﺮ‬

‫ﺍﺳﺘﻔﺎﺩﻩ ﻣﻲﻛﺮﺩﻧﺪ‪ ،‬ﻫﻤﭽﻨﻴﻦ ﺭﮔﻪﻫﺎﻳﻲ ﺩﺭ ﻇﺮﻭﻑ ﭼﻴﻨﻲ‬ ‫ﺁﻥ ﺩﻭﺭﻩ ﺑﻪ ﭼﺸــﻢ ﻣﻴﺨﻮﺭﺩ ﻛﻪ ﺩﻗﻴﻘﺎ ﺷﺒﻴﻪ ﻟﻌﺎﺏ ﻛﺎﺭﻱ‬ ‫ﺍﺷﻜﺎﻧﻴﺎﻥ ﻣﻲﺑﺎﺷﺪ‪) .‬ﻋﺒﺎﺱ ﻗﺪﻳﺎﻧﻲ‪(١٩٥ :١٣٨١ ،‬‬ ‫ﺑﻲ ﺳﺒﺐ ﻧﻴﺴﺖ ﻛﻪ ﻣﺎﭘﻴﻨﮓ ﺍﺯ ﺁﮐﺎﺩﻣﯽ ﻋﻠﻮﻡ ﺍﺟﺘﻤﺎﻋﯽ‬ ‫ﻧﻴﻨﮓ ﺷــﻴﺎ ﺩﺭ ﻣﻘﺎﻟﻪ ﺧﺪﻣﺎﺕ ﺗﻤﺪﻥ ﺍﺳــﻼﻣﯽ ﻓﺎﺭﺱ ﺑﻪ‬ ‫ﺗﻤﺪﻥ ﺍﺳــﻼﻣﯽ ﭼﻴﻦ ﻭ ﺗﺎﺛﻴﺮ ﻋﻤﻴﻖ ﺁﻥ‪ ،‬ﺳــﺎﺧﺘﺎﺭ ﺗﻤﺪﻥ‬ ‫ﺍﺳﻼﻣﯽ ﭼﻴﻦ ﮐﻪ ﻣﺘﺸﮑﻞ ﺍﺯ ‪ ۳‬ﺗﻤﺪﻥ ﻳﻌﻨﯽ ﺗﻤﺪﻥ ﺍﺳﻼﻣﯽ‬ ‫ﻓﺎﺭﺱ‪ ،‬ﺗﻤﺪﻥ ﺍﺳﻼﻣﯽ ﻋﺮﺏ ﻭ ﺗﻤﺪﻥ ﺳﻨﺘﯽ ﭼﻴﻦ ﺑﻮﺩﻩ ﺭﺍ‬ ‫ﺗﺸﺮﻳﺢ ﻭ ﺑﺮ ﺧﺪﻣﺎﺕ ﺑﺮﺟﺴــﺘﻪ ﺗﻤﺪﻥ ﺍﺳﻼﻣﯽ ﻓﺎﺭﺱ ﺩﺭ‬ ‫ﺗﻤﺪﻥ ﺍﺳﻼﻣﯽ ﭼﻴﻦ ﻭ ﺗﺎﺛﻴﺮ ﻋﻤﻴﻖ ﺁﻥ ﺗﺎﮐﻴﺪ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﻫﻢ ﺯﻳﺴﺘﻲ ﻣﺴﺎﻟﻤﺖﺁﻣﻴﺰ ﺍﺳﻼﻡ ﻭ ﻛﻨﻔﻮﺳﻴﻮﺱ‬ ‫ﺩﺭ ﭼﻴﻦ‬ ‫ﺍﺯ ﺁﻧﺠﺎ ﮐﻪ ﺗﻌﺎﻟﻴﻢ ﮐﻨﻔﻮﺳــﻴﻮﺱ ﺗﺮﮐﻴﺒﯽ ﺑﻮﺩ ﺍﺯ ﺍﺻﻮﻝ‬ ‫ﺍﺧﻼﻗﯽ‪ ،‬ﺳﻴﺎﺳﺖ ﻣﺪﻥ ﻭ ﺑﺮﺧﯽ ﻣﺴﺎﺋﻞ ﺍﺧﻼﻗﻲ‪،‬ﺍﻳﻦ ﺁﻳﻴﻦ‬ ‫ﺩﺭ ﺑﺴــﻴﺎﺭﯼ ﺍﺯ ﻣﻮﺍﺭﺩ ﺑﺎ ﺩﻳﻦ ﺍﺳــﻼﻡ ﺳــﺎﺯﮔﺎﺭ ﺍﺳﺖ‪ .‬ﺍﻳﻦ‬ ‫ﺍﻣــﺮ ﺑﺨﺼﻮﺹ ﺩﺭ ﺗﺠﻮﻳــﺰ ﺩﻭ ﺁﻳﻴﻦ ﺑﻪ ﻣﻴﺎﻧﻪ ﺭﻭﯼ ﺩﺭ ﺍﻣﻮﺭ‬ ‫ﺷــﺨﺼﯽ ﻭ ﺍﺟﺘﻤﺎﻋﯽ ﻣﺸﻬﻮﺩ ﺍﺳــﺖ‪ .‬ﺑﯽﺳﺒﺐ ﻧﻴﺴﺖ ﮐﻪ‬ ‫ﮐﻨﻔﻮﺳــﻴﻮﺱ ﺩﺭ ﺍﻫﻤﻴــﺖ ﺍﻋﺘﺪﺍﻝ ﻣﻴﮕﻮﻳﺪ‪ :‬ﮐﺸــﻮﺭ ﻗﺎﺑﻞ‬ ‫ﺗﻘﺴﻴﻢ ﺍﺳﺖ‪ ،‬ﻣﻘﺎﻡ ﻭ ﺣﻖ ﺭﺍ ﻣﻴﺸﻮﺩ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩ‪ ،‬ﮐﻮﻫﯽ‬ ‫ﺍﺯ ﺷﻤﺸــﻴﺮﻫﺎ ﻗﺎﺑﻞ ﻋﺒﻮﺭ ﻫﺴــﺘﻨﺪ‪ ،‬ﻭﻟﯽ ﺭﺳﻴﺪﻥ ﺑﻪ ﻣﻴﺎﻧﻪ‬ ‫ﺭﻭﯼ ﻣﺸﮑﻞ ﺍﺳﺖ‪.‬‬ ‫ﺍﺯ ﺟﻤﻠــﻪ ﻧﮑﺎﺕ ﺍﺷــﺘﺮﺍﮎ ﺩﻭ ﺁﻳﻴﻦ ﻣﯽﺗــﻮﺍﻥ ﺑﻪ ﻗﺎﻳﻞ‬ ‫ﺑﻮﺩﻥ ﺩﻭ ﺁﻳﻴﻦ‪ ،‬ﺑﻪ ﻓﻄﺮﺕ ﭘﺎﮎ ﺍﻧﺴﺎﻥﻫﺎ ﺍﺷﺎﺭﻩ ﮐﺮﺩ‪ .‬ﺍﺯ ﺍﻳﻦ‬ ‫ﺭﻭ‪ ،‬ﺩﺭ ﮐﺘﺎﺏ ﻗﺪﻳﻢ ﭼﻴﻦ ﺁﻣﺪﻩ ﺍﺳــﺖ‪ :‬ﺁﺩﻡ ﺍﻭﻟﻴﻪ ﺧﺼﻠﺖ‬ ‫ﭘﺴــﻨﺪﻳﺪﻩ ﺩﺍﺷــﺘﻪ ﻭ ﺍﮔﺮ ﺁﻣﻮﺯﺵ ﻧﺒﻴﻨﺪ‪ ،‬ﺧﺼﻠﺖ ﺍﻭ ﺗﻐﻴﻴﺮ‬ ‫ﭘﻴﺪﺍ ﻣﯽﮐﻨﺪ‪ .‬ﺁﺩﻡ ﺩﺭ ﮐﻮﺩﮐﯽ ﻣﺮﺣﻠﻪ ﻣﻨﺎﺳــﺒﯽ ﺩﺭ ﺟﻬﺖ‬ ‫ﺍﺭﺗﻘﺎ ﺳﻄﺢ ﺍﺧﻼﻗﯽ ﺭﺍ ﻃﯽ ﻣﯽﮐﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﺍﺷﺘﺮﺍﮎ ﺩﺭ ﻣﻮﺍﺿﻊ ﺍﺻﻮﻟﯽ ﮐﻪ ﺑﻪ ﺍﺧﺘﺼﺎﺭ ﻳﺎﺩ ﺷﺪ‪،‬‬ ‫ﺳــﺒﺐ ﮔﺮﺩﻳﺪﻩ ﺩﻭ ﺁﻳﻴﻦ ﺳﺎﻟﻴﺎﻥ ﻣﺘﻤﺎﺩﯼ ﺑﺪﻭﻥ ﺗﻨﺶ ﺩﺭ‬ ‫ﮐﻨﺎﺭ ﻳﮑﺪﻳﮕﺮ ﺑﻪ ﻃﻮﺭ ﻣﺴﺎﻟﻤﺖ ﺁﻣﻴﺰ ﺭﻭﺯﮔﺎﺭ ﺳﭙﺮﯼ ﮐﻨﻨﺪ‪.‬‬ ‫ﺍﺯ ﺍﻳــﻦ ﺭﻭ‪،‬ﺩﺭ ﭼﻴﻦ ﻣﻨﺎﻃﻘﻲ ﻛﻪ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺩﺭ ﺁﻧﺠﺎ ﺍﺯ‬ ‫ﺍﻛﺜﺮﻳﺖ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﻮﺩﻧــﺪ ﺍﻧﺠﺎﻡ ﻓﺮﺍﻳﺾ ﺩﻳﻨﻲ ﺑﺎ ﻣﻤﺎﻧﻌﺖ‬ ‫ﻣﻘﺎﻣــﺎﺕ ﻣﺤﻠﻲ ﻣﻮﺍﺟﻪ ﻧﺒــﻮﺩ‪ .‬ﻋﻼﻭﻩ ﺑﺮﺍﻳﻦ‪ ،‬ﺑﺴــﻴﺎﺭﻱ ﺍﺯ‬ ‫ﻣﺴــﻠﻤﺎﻧﺎﻥ ﻧﻪ ﻓﻘﻂ ﺩﺭ ﻧﻈﺎﻡ ﻭ ﺩﺳﺘﮕﺎﻩ ﺳﻴﺎﺳﻲ ﭼﻴﻨﻲﻫﺎ‬ ‫ﺭﺍﻩ ﻳﺎﻓﺘﻨﺪ ﺑﻠﻜﻪ ﺑﻪ ﻣﻘﺎﻣﺎﺕ ﺑﺮﺟﺴــﺘﻪﺍﻱ ﺩﺭ ﺁﻥ ﺍﺭﺗﺶ ﻧﻴﺰ‬ ‫ﺭﺳــﻴﺪﻧﺪ‪ .‬ﻧﻤﻮﻧﻪﻫﺎﻳﻲ ﺍﺯ ﺍﻳﻦ ﺩﺳــﺖ‪ :‬ﺟﻨﮓ ﻫﻮ ﺩﺭﻳﺎﻧﻮﺭﺩ‬ ‫ﻭ ﻛﺎﺷــﻒ ﻣﺸــﻬﻮﺭ ﺩﻭﺭﻩ ﻣﻴﻨﮓ ﻛﻪ ﺣــﺪﻭﺩ ﺩﻭ ﻗﺮﻥ ﻗﺒﻞ‬

‫ﺍﺯ ﻛﺮﻳﺴــﺘﻒ ﻛﻠﻤﺐ ﻣﻲﺯﻳﺴﺖ‪ ،‬ﻣﺴﻠﻤﺎﻥ ﺑﻮﺩ‪ .‬ﺑﺴﻴﺎﺭﻱ ﺍﺯ‬ ‫ﻣﻘﺎﻣﺎﺕ ﺑﺮﺟﺴﺘﻪ ﻣﺴــﻠﻤﺎﻥ ﻣﻮﻓﻖ ﻣﻲﺷﺪﻧﺪ‪ ،‬ﭘﺲ ﺍﺯ ﻃﻲ‬ ‫ﻣﺮﺍﺣﻞ ﺁﺯﻣﺎﻳﺸــﻲ ﻭ ﺍﺛﺒﺎﺕ ﻟﻴﺎﻗﺖ ﺑﻪ ﺑﺮﺧﻲ ﺍﺯ ﭘﺴــﺘﻬﺎ ﺩﺭ‬ ‫ﺩﻭﻟﺖ ﭼﻴﻦ ﺩﺳﺖ ﻳﺎﺑﻨﺪ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﻣﺎﺷﻴﻦ‪-‬ﺍﻱ ﻛﻪ ﺗﻮﺍﻧﺴﺖ‬ ‫ﺩﺭ ﺳــﺎﻝﻫﺎﻱ ﺍﺧﺮ ﺣﻜﻮﻣﺖ ﭼﻴﻨﮓ ﺑﻪ ﻣﻔﺎﻡ ﺍﺳــﺘﺎﻧﺪﺍﺭﻱ‬ ‫ﺍﻳﺎﻟــﺖ ﻓﻮﮔﻴﻦ ﻭ ﺟﻴﮕﻴﺎﻧﮓ ﺑﺮﺳــﺪ‪ .‬ﺩﺭ ﺭﮊﻳــﻢ ﺟﻤﻬﻮﺭﻱ‬ ‫ﭼﻴﺎﻧﻜﺎﻳﺸــﻚ‪،‬ﺑﺎﻱ ﭼﻮﻧﮓ ﺷﻲ ﻛﻪ ﻣﺴــﻠﻤﺎﻥ ﺑﻮﺩ ﺳﺎﻝﻫﺎ‬ ‫ﺑﺎﻻﺗﺮﻳﻦ ﻣﻘﺎﻡ ﻧﻈﺎﻣﻲ ﻳﻌﻨﻲ ﺭﻳﺎﺳــﺖ ﺳﺘﺎﺩ ﺍﺭﺗﺶ ﺭﺍ ﻋﻬﺪﻩ‬ ‫ﺩﺍﺭ ﺑﻮﺩ‪.‬‬ ‫ﺭﺍﻩ ﻳﺎﺑــﻲ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺑﻪ ﺩﺭﺑﺎﺭ ﻭ ﻧﻈﺎﻡ ﺳﻴﺎﺳــﻲ ﻓﻘﻂ‬ ‫ﺷﺎﻣﻞ ﺣﺎﻝ ﻣﺮﺩﺍﻥ ﻧﺒﻮﺩ‪ ،‬ﺯﻧﻲ ﻣﺴﻠﻤﺎﻥ ﺑﻪ ﻧﺎﻡ ﺷﻴﺎﻧﮓ ﻓﻲ‬ ‫ﺍﺯ ﺯﻧﺎﻥ ﻣــﻮﺭﺩ ﻋﻼﻗﻪ ﺍﻣﭙﺮﺍﺗﻮﺭ ﭼﻲ ﻳﻦ ﻟﻮﻧﮓ ﺑﻮﺩ‪) .‬ﺭﺍﻓﺎﻳﻞ‬ ‫ﺍﻳﺰﺭﺍﺋﻴﻠﻲ‪(٨٩-٨٨ :١٣٦٨،‬‬ ‫ﺍﺳــﺘﺮﺍﺗﮋﻱ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺩﺭ ﭼﻴﻦ‪ ،‬ﻣﺼﺎﻟﺤــﻪ ﺑﺎ ﻓﺮﻫﻨﮓ‬ ‫ﭼﻴﻨﻲ ﻭ ﺍﺻﺎﻟﺖ ﺑﺨﺸــﻲ ﺑﻪ ﻓﺮﻫﻨﮓ ﺍﺳﻼﻣﻲ ﺑﻮﺩﻩ ﺍﺳﺖ ﺍﺯ‬ ‫ﺍﻳﻦ ﺭﻭ ﺩﺭ ﭼﻴﻦ ﺷﺎﻫﺪ ﺳــﺎﺯﺵ ﺍﺳﻼﻡ ﻭ ﻛﻨﻔﻮﺳﻴﻮﺱ ﺩﺭ‬ ‫ﺑﺴــﻴﺎﺭﻱ ﺍﺯ ﻣﻮﺍﺭﺩ ﻫﺴﺘﻴﻢ‪ .‬ﺑﻲﺳﺒﺐ ﻧﻴﺴﺖ ﻛﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ‬ ‫ﭼﻴﻦ ﺩﺭ ﺩﻭﺭﻩﺍﻱ ﻛﻪ ﻛﻨﻔﺴــﻴﻮﺱ ﺩﺭ ﺍﻥ ﺳــﺮﺯﻣﻴﻦ ﺭﻭﺍﺝ‬ ‫ﺩﺍﺷــﺖ ﻧﻪ ﺗﻤﺎﻳﻼﺕ ﺑﺎﺯﮔﺸــﺖ ﻃﻠﺐ ﺩﺭ ﺳﺮ ﺩﺍﺷﺘﻨﺪ ﻭ ﻧﻪ‬ ‫ﺗﻤﺎﻳﻼﺕ ﺍﻧﻘﻼﺑﻲ‪ ،‬ﭼﺎﺭﭼﻮﺏ ﺍﻋﺘﻘﺎﺩﻱ ﺍﻧﻬﺎ ﺍﺳــﻼﻡ ﺑﻮﺩ ﻭﻟﻲ‬ ‫ﺑﻪ ﻛﻨﻔﺴﻴﻮﺱ ﻧﻴﺰ ﺍﺣﺘﺮﺍﻡ ﻣﻲﮔﺬﺍﺷﺘﻨﺪ‪) .‬ﻫﻤﺎﻥ‪(١٠٣:‬‬ ‫ﺍﻟﺒﺘﻪ ﺑﺎﻳﺪ ﻣﺘﺬﻛﺮ ﺷــﺪ ﻛﻪ ﻣﺎ ﺩﺭ ﺗﺎﺭﻳﺦ ﭘﺮﻓﺮﺍﺯ ﻭ ﻧﺸﻴﺐ‬ ‫ﺍﺳﻼﻡ ﻭ ﭼﻴﻦ ﺷــﺎﻫﺪ ﺩﺭﮔﻴﺮﻳﻬﺎﻱ ﺧﻮﻧﺒﺎﺭﻱ ﺑﻮﺩﻩ ﺍﻳﻢ ﺍﻣﺎ‬ ‫ﺍﻳﻦ ﺩﺭﮔﻴﺮﻳﻬﺎ ﺭﻧﮓ ﻭﺑﻮﻳﻲ ﺳﻴﺎﺳﻲ ﺩﺍﺷﺘﻪ ﻭ ﺑﻪ ﻫﻴﭻ ﻭﺟﻪ‪،‬‬ ‫ﺭﻭﻳﺎﺭﻭﻳﻲ ﺗﻤﺪﻧﻲ ﺩﺭ ﺍﻳﻦ ﻛﺸﻮﺭ ﺭﺍ ﻧﻤﻲﺗﻮﺍﻥ ﺷﺎﻫﺪ ﺑﻮﺩ‪.‬‬

‫ﺭﻭﺍﺑﻂ ﭘﺎﻳﺪﺍﺭ ﺍﻳـﺮﺍﻥ ﻭ ﭼﻴﻦ ﺑﺮ ﻣﺒﻨﺎﻱ ﺍﺭﺗﺒﺎﻁ‬ ‫ﻓﺮﻫﻨﮕﻲ‪-‬ﺗﻤﺪﻧﻲ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٥٥‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺍﺯ ﭘﺮﺳــﺶﻫﺎﯼ ﺍﺳﺎﺳﯽ‪ ،‬ﮐﻪ ﺑﺎ ﭘﺎﺳﺦ ﺑﺪﺍﻥ ﻣﯽﺗﻮﺍﻧﻴﻢ ﺗﺎ‬ ‫ﺣﺪ ﺑﺴﻴﺎﺭ ﺯﻳﺎﺩﯼ ﺗﺪﻭﻳﻦ ﺳﻴﺎﺳﺖ ﺧﺎﺭﺟﯽ ﺑﺮﻣﺒﻨﺎﯼ ﺭﻭﺍﺑﻂ‬ ‫ﻓﺮﻫﻨﮕﯽ‪-‬ﺗﻤﺪﻧﯽ ﺭﺍ ﺑﺮﺭﺳﯽ ﮐﺮﺩ؛ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺍﺳﺖ ﮐﻪ ﺁﻳﺎ‬ ‫ﮐﻨﺸﮕﺮﺍﻥ ﺍﺯ ﻃﺮﻳﻖ ﺳﺎﺧﺘﺎﺭ ﺷﮑﻞ ﻣﻴﮕﻴﺮﻧﺪ ﻳﺎ ﺑﺮﻋﮑﺲ؟‬ ‫ﺑﺎ ﺗﻮﺟــﻪ ﺑﻪ ﻣﻨﻄﻖ ﻧﻮﺷﺘﺎﺭ)ﺳــﺎﺯﻩ ﺍﻧــﮕﺎﺭﯼ( ﻓﺮﺽ ﻣﺎ‬ ‫ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺳــﺎﺧﺘﺎﺭ ﻭ ﮐﺎﺭﮔﺰﺍﺭ ﺩﺭ ﻓﺮﺍﻳﻨﺪﯼ ﺗﻌﺎﻣﻠﯽ ﺑﻪ‬ ‫ﻳﮑﺪﻳﮕﺮ ﻗﻮﺍﻡ ﻣﻴﺪﻫﺪ‪.‬‬ ‫ﺳــﺎﺧﺘﺎﺭ ﺑــﻪ ﻣﻌﻨــﺎﻱ ﻭﺳــﻴﻊ ﻛﻠﻤــﻪ ﻋﺒﺎﺭﺕ ﺍﺳــﺖ‬ ‫ﺍﺯ‪:‬ﻣﺠﻤﻮﻋﻪﺍﻱ ﺍﺯ ﻋﻮﺍﻣﻞ ﻛﻪ ﻣﺤﻴﻂﻫﺎﻱ ﮔﻮﻧﺎﮔﻮﻥ ﺭﺍ ﺑﺮﺍﻱ‬ ‫ﻓﻌﺎﻟﻴﺖ ﻛﻨﺸﮕﺮﺍﻥ ﻣﻲﺳﺎﺯﺩ ﻭ ﺑﻪ ﮔﻮﻧﻪﺍﻱ ﻋﻤﻴﻖﺗﺮ ﺑﺎ ﺷﻜﻞ‬

‫ﺩﺍﺩﻥ ﺑﻪ ﺟﻬﺎﻥ ﺯﻳﺴــﺖ ﻣﺎ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺑﺎ ﺗﻌﻴﻴﻦ ﺳﺮﺷﺖ‬ ‫ﻣﺴﺎﻳﻞ ‪ ،‬ﺳﺮﺷﺖ ﺍﻧﺘﺨﺎﺏﻫﺎﻱ ﺑﺎﺯﻳﮕﺮﺍﻥ ﺭﺍ ﺗﻌﻴﻴﻦ ﻣﻲﻛﻨﺪ‪.‬‬ ‫ﺳﺎﺧﺘﺎﺭﻫﺎ ﺩﺭ ﻫﻤﻪ ﺳــﻄﻮﺡ ﺍﺯ ﺧﺎﻧﻮﺍﺩﻩ ﺗﺎ ﻧﻈﺎﻡ ﺑﻴﻦﺍﻟﻤﻠﻞ‬ ‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ ﺍﺷــﺘﺒﺎﻩ ﺍﺳــﺖ ﺍﮔﺮ ﮔﻤﺎﻥ ﻛﻨﻴﻢ ﺩﺭ ﺳﻴﺎﺳﺖ‬ ‫ﺧﺎﺭﺟــﻲ ﺳــﺎﺧﺘﺎﺭ ﻓﻘــﻂ ﻣﻌﻄــﻮﻑ ﺑﻪ ﻣﺤﻴــﻂ ﺧﺎﺭﺟﻲ‬ ‫ﺍﺳﺖ‪ .‬ﺳــﺎﺧﺘﺎﺭﻫﺎ ﻫﻤﺎﻧﻄﻮﺭ ﻛﻪ ﻋﻴﻨﻲ ﻫﺴﺘﻨﺪ‪،‬ﺫﻫﻨﻲ ﻧﻴﺰ‬ ‫ﻣﻲﺑﺎﺷﻨﺪ‪.‬‬ ‫ﺍﺯ ﺁﻧﺠــﺎ ﻛﻪ ﺳــﺎﺧﺘﺎﺭﻫﺎ ﭘﻴﻮﺳــﺘﻪ ﺍﺯ ﻛﻨﺸــﮕﺮﺍﻥ ﺗﺎﺛﻴﺮ‬ ‫ﻣﻲﭘﺬﻳﺮﻧﺪ ﻫﻤﻴﺸــﻪ ﺩﺭ ﺣﺎﻝ ﺗﻐﻴﻴﺮ ﻧﻴﺰ ﻣﻲﺑﺎﺷﻨﺪ ﻭﻧﺒﺎﻳﺪ‬ ‫ﺍﻧﻬﺎ ﺭﺍ ﺛﺎﺑﺖ ﺩﺍﻧﺴﺖ‪) .‬ﻛﺮﻳﺴﺘﻮﻓﺮ ﻫﻴﻞ‪(٥٣ :١٣٨٧،‬‬ ‫ﺍﻳﻦ ﻧﻮﻉ ﻧﮕﺮﺵ ﺑﻪ ﺳﻴﺎﺳﺖ ﺧﺎﺭﺟﻲ ﺍﺳﺘﻠﺰﺍﻣﺎﺕ ﻧﻈﺮﻱ‬ ‫ﻭ ﻋﻤﻠﻲ ﺧﺎﺻﻲ ﺑﻪ ﻫﻤﺮﺍﻩ ﺩﺍﺭﺩ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ ﻣﻮﺟﺐ ﻣﻲﮔﺮﺩﺩ‬ ‫ﻛــﻪ ﺗﻌﺮﻳﻒ ﺳﻴﺎﺳــﺖ‪ ،‬ﻧﻪ ﻣﻨﺤﺼﺮ ﺩﺭ ﺳــﻄﺢ ﻭ ﻣﺤﺪﻭﺩﻩ‬ ‫ﭘﺪﻳﺪﻩﺍﻱ ﺑﻪ ﻧﺎﻡ ﺩﻭﻟﺖ‪ ،‬ﺑﻠﻜــﻪ ﺑﻪ ﻣﺜﺎﺑﻪ ﭘﺪﻳﺪﻩﺍﻱ ﺩﺭ ﻫﻤﻪ‬ ‫ﺭﻭﺍﺑــﻂ‪ ،‬ﺟﻠﻮﻩﻫﺎ ﻭ ﻧﻬﺎﺩﻫﺎﻱ ﺍﺟﺘﻤﺎﻋﻲ ﺗﻌﺮﻳﻒ ﺷــﻮﺩ‪ .‬ﻫﻢ‬ ‫ﭼﻨﻴﻦ ﺗﻠﻘﻲ ﺳﻴﺎﺳــﺖ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﺣﺴﺎﺳﻴﺖ ﻓﺮﻫﻨﮕﻲ‬ ‫ﺗــﺎ ﻳﻚ ﻓﻌﺎﻟﻴــﺖ ﻧﻬﺎﺩﻣﻨﺪ‪ ،‬ﻭ ﺑﺎﻭﺭ ﺑﻪ ﺍﻳــﻦ ﻛﻪ ﻫﺮ ﭼﻴﺰﻱ‪،‬‬ ‫ﻓﺮﻫﻨﮕﻲ ﺍﺳﺖ؛ ﺑﻨﺎﺑﺮﺍﻳﻦ ﻫﻤﻮﺍﺭﻩ‪ ،‬ﻧﻈﻢ ﺍﺟﺘﻤﺎﻋﻲ ﺍﺯ ﻃﺮﻳﻖ‬ ‫ﻓﺮﻫﻨﮓ ﺳــﺎﺧﺘﻪ ﻣﻲﺷﻮﺩ‪ ،‬ﻣﻮﺭﺩ ﻣﺨﺎﻟﻔﺖ ﻗﺮﺍﺭ ﻣﻲﮔﻴﺮﺩ ﻭ‬ ‫ﺑﺎﺯ ﺗﻮﻟﻴﺪ ﻣﻲﺷــﻮﺩ‪ .‬ﺑﺮ ﺍﻳﻦ ﺍﺳﺎﺱ‪ ،‬ﭼﻬﺮﺓ ﺯﻣﺨﺖ ﺳﻴﺎﺳﺖ‬ ‫ﻭ ﻗﺪﺭﺕ‪ ،‬ﺑﻪ ﻭﺳﻴﻠﻪ ﺍﺑﺰﺍﺭﻫﺎ ﻭ ﺭﻭﺵﻫﺎﻱ ﻓﺮﻫﻨﮕﻲ‪ ،‬ﺗﻠﻄﻴﻒ‬ ‫ﻣﻲﺷﻮﺩ ﻭ ﺯﻳﺮﺳﺎﺧﺖﻫﺎﻱ ﻓﺮﻫﻨﮕﻲ‪ ،‬ﻣﻮﺟﺐ ﺳﺎﻣﺎﻥ ﺩﺍﺩﻥ‬ ‫ﺑﻪ ﻓﻌﺎﻟﻴﺖﻫﺎﻱ ﺳﻴﺎﺳــﻲ ﺩﺭ ﺳــﻄﺢ ﺳﻴﺎﺳــﺖ ﺩﺍﺧﻠﻲ ﻭ‬ ‫ﺳﻴﺎﺳﺖ ﺟﻬﺎﻧﻲ ﻣﻲﮔﺮﺩﺩ‪.‬‬ ‫ﺑﺎ ﭘﺬﻳﺮﺵ ﻣﻮﺍﺭﺩ ﻓﻮﻕ‪،‬ﻣﻬﻤﺘﺮﻳﻦ ﺍﻣﺮ ﺩﺭ ﺳﻴﺎﺳﺖ ﺧﺎﺭﺟﻲ‬ ‫ﺑﻪ ﻣﻨﻈﻮﺭ ﻣﻬﻨﺪﺳﻲ ﺭﻭﺍﺑﻂ ﭘﺎﻳﺪﺍﺭ ﺍﻳﺮﺍﻥ ﻭ ﭼﻴﻦ‪،‬ﺷﻨﺎﺳﺎﻳﻲ‬ ‫ﺳــﺎﺧﺘﺎﺭ ﺭﻭﺍﺑﻂ ﺩﻭ ﻛﺸــﻮﺭ ﻭ ﺗﻌﺮﻳﻒ ﻭ ﺑﺎﺗﻌﺮﻳﻒ ﺁﻧﻬﺎ ﺑﺮﺍﻱ‬ ‫ﺭﺳﻴﺪﻥ ﺑﻪ ﻫﻮﻳﺘﻲ ﺩﻭﺳﺘﺎﻧﻪ ﺩﻭ ﻛﻨﺸﮕﺮ ﺍﻳﺮﺍﻥ ﻭ ﭼﻴﻦ ﺍﺳﺖ‪.‬‬ ‫ﺑﺪﻳﻦ ﻣﻨﻈﻮﺭ ﺷﻨﺎﺳــﺎﻳﻲ ﺗﺎﺭﻳﺦ ﺭﻭﺍﺑﻂ ﺩﻭ ﻛﺸﻮﺭ‪ ،‬ﺭﻭﺍﺑﻂ‬ ‫ﻓﺮﻫﻨﮕﻲ‪-‬ﺗﻤﺪﻧــﻲ ﺍﻳﺮﺍﻥ ﻭ ﭼﻴﻦ ﻛﻪ ﺩﺭ ﺍﺑﺘﺪﺍ ﺷــﺮﺡ ﺩﺍﺩﻩ‬ ‫ﺷــﺪ‪ ،‬ﻣﻲﺗﻮﺍﻧﺪ ﻧﻘﺶ ﻣﻬﻤﻲ ﺩﺭ ﺗﻌﺮﻳﻒ ﻫﻮﻳﺖ ﻛﻨﺸــﮕﺮﻱ‬ ‫ﺍﻧﻬﺎ ﻭ ﻫﻤﭽﻨﻴﻦ ﺳﺎﺧﺘﺎﺭ ﺭﻭﺍﺑﻂ ﻓﻲ ﻣﺎﺑﻴﻦ ﺍﻳﻔﺎ ﻧﻤﺎﻳﺪ‪.‬‬ ‫ﺍﻳﻦ ﺍﻣﺮﺳــﺒﺐ ﺷﻮﺩ ﺩﻭ ﻛﺸــﻮﺭ ﻧﻪ ﺑﻪ ﻋﻨﻮﺍﻥ ﺩﻭ ﺩﻭﻟﺖ‪-‬‬ ‫ﻣﻠﺖ ﻣﺠﺰﺍ ﺍﺯ ﻫﻢ ﺗﻌﺮﻳﻒ ﺷــﻮﺩ ﻛﻪ ﻣﻨﺎﻓﻊ ﺟﺪﺍ ﺍﺯ ﻫﻢ ﻧﻴﺰ‬ ‫ﺩﺍﺭﻧﺪ ﺑﻠﻜﻪ ﺑﻪ ﻋﻨﻮﺍﻥ ﻛﻨﺸﮕﺮﺍﻧﻲ ﻛﻪ ﺑﺨﺶﻫﺎﻳﻲ ﺍﺯ ﺗﺎﺭﻳﺦ‪،‬‬ ‫ﻫﻮﻳﺖ‪ ،‬ﻓﺮﻫﻨﮓ‪ ،‬ﺗﻤﺪﻥ ﻳﻜﺪﻳﮕــﺮ ﺭﺍ ﺣﺪﺍﻗﻞ ﺩﺭ ﺯﻣﺎﻧﻬﺎﻳﻲ‬ ‫ﺷﻜﻞ ﺩﺍﺩﻩ ﺍﻧﺪ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﺷﻮﻧﺪ‪.‬‬ ‫ﭼﻨﻴﻦ ﺭﻭﻳﻜﺮﺩ ﺗﻤﺪﻧﻲ‪ -‬ﻓﺮﻫﻨﮕﻲ ﺩﻭ ﻛﺸــﻮﺭ ﻧﺴﺒﺖ ﺑﻪ‬

‫ﻛﺸــﻮﺭ ﺷــﺪ‪ .‬ﺑﻠﮑﻪ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺑﺎﻳﺪ ﺍﺯ ﺳﻄﺢ ﺟﻮﺍﻣﻌﻪ ﻣﺪﻧﯽ‬ ‫ﺩﻭ ﮐﺸﻮﺭ ﺁﻏﺎﺯ ﮔﺮﺩﺩ‪ ،‬ﺑﺎ ﻋﻤﻖ ﻭ ﺷﺪﺕ ﻳﺎﻓﺘﻦ ﺭﻭﺍﺑﻂ ﻣﻴﺎﻥ‬ ‫ﺩﻭ ﺟﺎﻣﻌﻪ‪ ،‬ﺩﻭﻟﺘﻬﺎ ﻧﻴﺰ ﮐﻪ ﺑﺮﺳــﺎﺧﺘﻪﻫﺎﻳﯽ ﻏﺮﺑﯽ ﻭ ﺑﻴﮕﺎﻧﻪ‬ ‫ﺑﺎ ﻓﺮﻫﻨﮓ ﺩﻭ ﮐﺸــﻮﺭ ﻫﺴــﺘﻨﺪ ﻧﻴﺰ ﺑﻪ ﺗﺒﻊ ﭘﺎﺳﺨﮕﻮﻳﯽ ﺑﻪ‬ ‫ﻣﻠﺘﻬــﺎ‪ ،‬ﻻﺟــﺮﻡ ﺩﺭ ﺗﺪﻭﻳﻦ ﺳﻴﺎﺳــﺖ ﺧﺎﺭﺟﯽ ﺧﻮﻳﺶ ﺩﺭ‬ ‫ﺭﻭﺍﺑــﻂ ﻓﯽ ﻣﺎﺑﻴــﻦ ﺭﻭﺍﺑﻄﻪ ﻓﺮﻫﻨﮕﯽ ﺗﻤﺪﻧــﯽ ﮐﻬﻦ ﻣﻴﺎﻥ‬ ‫ﺍﻳﺮﺍﻥ ﻭ ﭼﻴﻦ ﺭﺍ ﻟﺤﺎﻅ ﻧﻤﻮﺩﻩ ﺗﺎ ﺛﺒﺎﺕ ﺑﻴﺸــﺘﺮﯼ ﺩﺭ ﺭﻭﺍﺑﻂ‬ ‫ﺩﻭ ﮐﺸﻮﺭ ﻣﺸﺎﻫﺪﻩ ﮔﺮﺩﺩ‪.‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٥٦‬‬

‫ﻳﻜﺪﻳﮕﺮ ﺳﺒﺐ ﻣﻲﺷﻮﺩ ﺩﻭ ﻛﺸــﻮﺭ ﻳﻜﺪﻳﮕﺮ ﺭﺍ ﻛﻨﺸﮕﺮﺍﻧﻲ‬ ‫ﺑﺪﺍﻧﻨﺪ ﻛﻪ ﻫﻮﻳــﺖ ﻓﻌﻠﻲ ﺁﻧﻬﺎ ﻣﺪﻳــﻮﻥ ﺍﺭﺗﺒﺎﻁ ﻓﺮﻫﻨﮕﻲ‪-‬‬ ‫ﺗﻤﺪﻧﻲ ﮔﺬﺷﺘﻪ ﺁﻧﻬﺎ ﺑﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﻧﻬﺎﺩﻳﻨﻪ ﺷﺪﻥ ﺍﻳﻦ ﻧﮕﺎﻩ‬ ‫ﻣﻲﺑﺎﻳﺪ ﺍﺑﺘﺪﺍ ﺩﺭ ﺳﻄﺢ ﺟﺎﻣﻌﻪ ﻣﺪﻧﻲ ﻭ ﺍﺯ ﻃﺮﻳﻖ ﺍﺑﺰﺍﺭﻫﺎﻳﻲ‬ ‫ﻫﻤﭽﻮﻥ ﺳــﺎﺯﻣﺎﻧﻬﺎﻱ ﻣﺮﺩﻡ ﻧﻬﺎﺩ‪،‬ﺍﻧﺠﻤﻦﻫﺎﻱ ﺩﻭﺳﺘﻲ ﺩﻭ‬ ‫ﻛﺸــﻮﺭ‪ . . .‬ﺻﻮﺭﺕ ﮔﻴﺮﺩ ﻭ ﺳــﭙﺲ ﺑــﺎ ﻋﻤﻖﮔﻴﺮﻱ ﭼﻨﻴﻦ‬ ‫ﻫﻮﻳﺘﻲ ﺩﺭ ﺩﻭ ﻣﻠﺖ‪ ،‬ﺩﻭﻟﺖﻫﺎ ﻧﻴﺰ ﻛﻪ ﺩﺭ ﻓﻀﺎﻱ ﻓﻌﻠﻲ ﺑﺎﻳﺪ‬ ‫ﺑﻪ ﻣﻠﺖﻫﺎ ﭘﺎﺳــﺨﮕﻮ ﺑﺎﺷﻨﺪ ﺩﺭ ﺭﺍﺳــﺘﺎﻱ ﺗﻌﺎﻣﻞ ﻭ ﺍﺭﺗﺒﺎﻁ‬ ‫ﭘﺎﻳﺪﺍﺭﺗﺮﻱ ﺣﺮﻛﺖ ﻛﻨﻨﺪ‪.‬‬ ‫ﺷــﺎﻳﺪ ﺑﺘﻮﺍﻥ ﻣﺸــﺎﺑﻬﺖ ﺩﺭ ﺁﻣﻮﺯﻫﺎﻱ ﺳﻴﺎﺳﺖ ﺧﺎﺭﺟﻲ ﻣﻨﺎﺑﻊ‪:‬‬ ‫ﺩﻭ ﻛﺸﻮﺭ ﻣﺎﻧﻨﺪ‪ :‬ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺍﺳﺘﻌﻤﺎﺭ ﻭ ﺳﻠﻄﻪﮔﺮﻱ ﻏﺮﺏ‪ ،‬ﺭﺍﻓﺎﺋــﻞ ﺍﻳﺰﺭﺍﺋﻴﻠﻲ‪،‬ﻣﺘﺮﺟﻢ‪:‬ﺣﺴــﻦ ﺗﻘــﻲ ﺯﺍﺩﻩ ﻃﻮﺳــﻲ‪،‬‬ ‫ﻣﺴــﻠﻤﺎﻧﺎﻥ ﭼﻴــﻦ‪ :‬ﺭﻭﻳﺎﺭﻭﻳــﻲ ﺩﻭ ﻓﺮﻫﻨﮓ‪،‬ﺍﻧﺘﺸــﺎﺭﺍﺕ‬ ‫ﺣﻤﺎﻳﺖ ﺍﺯ ﺟﻨﺒﺶﻫﺎ ﻭ ﻧﻬﻀﺖﻫﺎﻱ ﺁﺯﺍﺩﻱﺑﺨﺶ‪ ،‬ﺗﻔﺴــﻴﺮ‬ ‫ﺁﺳﺘﺎﻥ ﻗﺪﺱ ﺭﺿﻮﻱ‪.١٣٦٨،‬‬ ‫ﻭ ﺩﻳﺪﮔﺎﻩ ﻣﺸﺘﺮﻙ ﺩﺭ ﻣﻘﻮﻟﻪ ﺟﻬﺎﻧﻲ ﺷﺪﻥ ﺭﺍ ﺩﻟﻴﻠﻲ ﺑﺮﺍﻱ‬ ‫ﻧﺰﺩﻳﻜﻲ ﻓﺮﻫﻨﮕﻲ ﺗﻤﺪﻧﻲ ﻭ ﻧﻮﻉ ﻧﮕﺎﻩ ﺩﻭ ﻣﻠﺖ ﺑﻪ ﻣﺴــﺎﻳﻞ ﺣﻤﻴﺮﺍ ﻣﺸــﻴﺮﺯﺍﺩﻩ‪ ،‬ﺗﺤﻮﻝ ﺩﺭ ﻧﻈﺮﻳــﺎﺕ ﺭﻭﺍﺑﻂ ﺑﻴﻦﺍﻟﻤﻠﻞ‪،‬‬ ‫ﺟﻬﺎﻥ ﺩﺍﻧﺴﺖ‪.‬‬ ‫ﺗﻬﺮﺍﻥ‪ :‬ﺳﻤﺖ‪١٣٨٧،‬‬ ‫ﻋﺒــﺎﺱ ﻗﺪﻳﺎﻧﻲ‪ ،‬ﺗﺎﺛﻴﺮ ﻓﺮﻫﻨــﮓ ﻭ ﺗﻤﺪﻥ ﺍﻳﺮﺍﻥ ﺩﺭ ﺟﻬﺎﻥ‪،‬‬ ‫ﻧﺘﻴﺠﻪﮔﻴﺮﻱ‪:‬‬ ‫ﺗﻬﺮﺍﻥ‪ :‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﻓﺮﻫﻨﮓ ﻣﻜﺘﻮﺏ‪١٣٨١،‬‬ ‫ﻫﺮ ﺩﻭ ﮐﺸــﻮﺭ ﺍﻳــﺮﺍﻥ ﻭ ﭼﻴــﻦ ﺩﺍﺭﺍﯼ ﺗﺎﺭﻳﺦ ﻭ ﻓﺮﻫﻨﮓ ﻛﺮﻳﺴــﺘﻮﻓﺮ ﻫﻴﻞ‪ ،‬ﻋﻠﻴﺮﺿﺎ ﻃﻴﺐ ﻭﻭﺣﻴــﺪ ﺑﺰﺭﮔﻲ‪،‬ﻣﺎﻫﻴﺖ‬ ‫ﺩﻳﺮﻳﻨﻪ ﺑﻮﺩﻩ ﻭ ﺗﻌﺎﻣﻞ ﺑﻴﻦ ﺩﻭ ﮐﺸــﻮﺭ ﺑﻪ ﺩﻭﺭﺍﻥ ﺑﺎﺳــﺘﺎﻥ‬ ‫ﻣﺘﺤﻮﻝ ﺳﻴﺎﺳﺖ ﺧﺎﺭﺟﻲ‪ ،‬ﺗﻬﺮﺍﻥ‪ :‬ﭘﮋﻭﻫﺸﻜﺪﻩ ﻣﻄﺎﻟﻌﺎﺕ‬ ‫ﺑﺮﻣﯽ ﮔﺮﺩﺩ‪ .‬ﺩﺭ ﻃﻮﻝ ﻫﺰﺍﺭﺍﻥ ﺳﺎﻝ‪ ،‬ﺭﻓﺖ ﻭ ﺁﻣﺪ ﺩﻭ ﮐﺸﻮﺭ‬ ‫ﺭﺍﻫﺒﺮﺩﻱ‪١٣٨٧ ،‬‬ ‫ﺍﺯ ﻃﺮﻳﻖ ﺟﺎﺩﻩ ﺍﺑﺮﻳﺸــﻢ ﺳــﺎﻝ ﺑﺴــﺎﻝ ﺯﻳﺎﺩﺗﺮ ﻭ ﻧﺰﺩﻳﮑﺘﺮ ﺭﺿــﺎ ﻣﻴﺮﺯﺍﻳﻲ ﺑﺮﺯﻛﻲ )ﺍﺳــﺘﺎﺩﻳﺎﺭ ﺯﺑﺎﻥ ﭼﻴﻨﻲ ﺩﺍﻧﺸــﮕﺎﻩ‬ ‫ﺷﻬﻴﺪ ﺑﻬﺸﺘﻲ(‪ ،‬ﺭﺍﺑﻄﻪ ﻓﺮﻫﻨﮕﻲ ﺍﻳﺮﺍﻥ ﻭ ﭼﻴﻦ‪ ،‬ﻳﻜﺸﻨﺒﻪ‬ ‫ﺷــﺪ‪ ،‬ﺍﻳﻦ ﻧﺰﺩﻳﮑﯽ ﻣﻮﺟﺒﺎﺕ ﺍﺭﺗﺒﺎﻃﯽ ﻓﺮﻫﻨﮕﯽ ﺗﻤﺪﻧﯽ ﺩﻭ‬ ‫‪ ٠٢‬ﻣﺮﺩﺍﺩ ‪،١٣٩٠‬ﺭﻭﺯﻧﺎﻣﻪ ﺟﺎﻡ ﺟﻢ‬ ‫ﮐﺸﻮﺭ ﺷﺪ‪ ،‬ﻭ ﺑﻪ ﺗﺒﻊ ﺁﻥ ﻫﻮﻳﺖ ﺍﻳﺮﺍﻧﯽ ﺭﺍ ﺑﺎ ﺷﺪﺕ ﻭ ﺿﻌﻒ‬ ‫ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﭼﻴﻦ ﻭﺍﺭﺩ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﻋﻠﻴﻘﻠﻲ ﺍﻋﺘﻤﺎﺩ ﻣﻘﺪﻡ‪ ،‬ﺩﺭ ﺩﺳــﺘﺮﺱ ﺩﺭ ﺳــﺎﻳﺖ ‪http://‬‬ ‫ﺫﺍﺕ ﺩﻭﻟﺖ‪-‬ﻣﻠﺘﻬــﺎ ﮐﻪ ﺍﺯ ‪١٦٧٨‬ﺑﻪ ﻋﻨــﻮﺍﻥ ﻭﺍﺣﺪﻫﺎﯼ‬ ‫‪www.‬‬ ‫‪mehremihan.‬‬ ‫‪ir/iranian‬‬‫ﺳﻴﺎﺳــﯽ ﺩﺭ ﭘﻬﻨﻪ ﮔﻴﺘﯽ ﻣﻄﺢ ﺷــﺪﻧﺪ‪ ،‬ﺑﺎ ﭘﻴﮕﻴﺮﯼ ﻣﻨﺎﻓﻊ‬ ‫‪farhangiran-chin. html-٩٧٩/culture‬‬ ‫ﺯﻭﺩﮔﺬﺭ ﻣﺎﺩﯼ ﮐﻪ ﺍﻧﻌﮑﺎﺳــﯽ ﺍﺯ ﻣﺎﻓــﻊ ﻃﺒﻘﺎﺕ ﺧﺎﺻﯽ ﺍﺯ ﻋﻠﻲ ﻣﻌﺮﻭﻓﻲ‪ ،‬ﺭﻭﺍﺑﻂ ﺍﻳﺮﺍﻥ ﻭﭼﻴﻦ‪ ،‬ﺩﺭ ﺩﺳﺘﺮﺱ ﺩﺭ ﺳﺎﻳﺖ‬ ‫ﺟﻮﺍﻣﻊ ﻣﯽﺑﺎﺷــﺪ‪ ،‬ﺳــﺒﺐ ﻭﺍﮔﺮﺍﻳﯽ ﻫﺮ ﭼﻪ ﺑﻴﺸــﺘﺮ ﻣﺮﺩﻡ‬ ‫‪http://www. icro. ir‬‬ ‫ﺟﻬﺎﻥ ﺍﺯ ﻳﮑﺪﻳﮕﺮ ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﺍﻣﺮﯼ ﮐــﻪ ﻣﺨﺼﻮﺻﺎ ﺩﺭ ﻋﻼﺀﺍﻟﺪﻳﻦ ﭘﺎﺯﺍﺭﮔﺎﺩﯼ‪ ،‬ﺗﺎﺭﻳﺦ ﺭﻭﺍﺑﻂ ﺍﻳﺮﺍﻥ ﻭ ﭼﻴﻦ‪ ،‬ﺗﻬﺮﺍﻥ‪:‬‬ ‫ﻣﻮﺭﺩ ﺗﻤﺪﻥﻫﺎﯼ ﮐﻬﻨﯽ ﻫﻤﭽﻮﻥ ﺍﻳﺮﺍﻥ ﻭ ﭼﻴﻦ ﺑﺎ ﭘﻴﺸﻴﻨﻪ‬ ‫ﺍﻣﻴﺮﮐﺒﻴﺮ‪ ،‬ﭼﺎﭖ ﺍﻭﻝ ‪۱۳۶۷٫‬‬ ‫ﺍﺭﺗﺒﺎﻁ ﻓﺮﻫﻨﮕﯽ ﺗﻤﺪﻧﯽ ﻏﻨﯽ ﺑﺴــﻴﺎﺭ ﻧﺎﻣﻨﺎﺳــﺐ ﺍﺳــﺖ ﻭ ﻣﺮﺿﻴﻪ ﺩﺷــﺘﻜﻲ‪،‬ﺟﻠﻮﻩﻫﺎﻱ ﺗﻤﺪﻥ ﻓﺎﺭﺳــﻲ ﺩﺭ ﭼﻴﻦ‪ ،‬ﺩﺭ‬ ‫ﺩﺳــﺘﺮﺱ ﺩﺭ ﺳــﺎﻳﺖ ‪http://www. rasekhoon.‬‬ ‫ﻟﺰﻭﻡ ﺑﺎﺯﺗﻌﺮﻳﻒ ﻫﻮﻳﺖ ﮐﻨﺸــﮕﺮﯼ ﺩﻭ ﮐﺸــﻮﺭ ﻭ ﺳــﺎﺧﺘﺎﺭ‬ ‫‪net/article/show‬‬‫ﺭﻭﺍﺑــﻂ ﺁﻧﻬﺎ ﺑﺮ ﻣﺒﻨﺎﯼ ﺭﻭﺍﺑــﻂ ﻓﺮﻫﻨﮕﯽ ﺗﻤﺪﻧﯽ ﺭﺍ ﺑﻴﺶ ﺍﺯ‬ ‫ﻣﺤﺴــﻦ ﺷــﺮﻳﻌﺘﯽ ﻧﻴﺎ‪ ،‬ﺩﺭﺁﻣﺪﯼ ﺑﺮ ﺭﻭﺍﺑﻂ ﺍﻳﺮﺍﻥ ﻭ ﭼﻴﻦ‪،‬‬ ‫ﭘﻴﺶ ﻻﺯﻡ ﻣﯽﺳﺎﺯﺩ‪.‬‬ ‫ﻣﺮﮐﺰ ﺗﺤﻘﻴﻘﺎﺕ ﺍﺳﺘﺮﺍﺗﮋﻳﮏ ﻣﺠﻤﻊ ﺗﺸﺨﻴﺺ ﻣﺼﻠﺤﺖ‬ ‫ﺑﺮﺍﯼ ﭘﻴﮕﻴﺮﯼ ﺍﻳﻦ ﻣﻬﻢ‪ ،‬ﺑﻪ ﺩﻟﻴﻞ ﻧﻬﺎﺩﻳﻨﻪ ﺷﺪﻥ ﻣﻨﺎﻓﻊ‬ ‫ﻣﻠﻲ ﺩﻭﻟــﺖ ﻣﻠﺘﻬﺎ ﻛﻪ ﻟﺰﻭﻣﺎ ﻣﻨﺎﻓﻊ ﻣﻠﺘﻬﺎ ﻧﻴﺰ ﻧﻤﻲﺑﺎﺷــﺪ‪،‬‬ ‫ﻧﻈﺎﻡ ﻭ ﺩﻓﺘﺮ ﮔﺴﺘﺮﺵ ﺗﻮﻟﻴﺪ ﻋﻠﻢ ﻭ ﻣﺮﮐﺰ ﭼﺎﭖ ﻭ ﻧﺸﺮ‬ ‫ﻧﻤﻴﺘــﻮﺍﻥ ﻳﻜﺒﺎﺭﻩ ﻣﺪﻋﻲ ﺳــﺎﺧﺘﺎﺭ ﺷــﮑﻨﯽ ﺩﺭ ﺭﻭﺍﺑﻂ ﺩﻭ‬

‫ﺑﻴﺪﺍﺭﯼ ﺍﺳﻼﻣﯽ‪ ،‬ﭼﺎﻟﺶﻫﺎ‪،‬‬ ‫ﻣﻮﺿﻊ ﮔﻴﺮﯼﻫﺎ ﻭ ﭼﺸﻢ ﺍﻧﺪﺍﺯﻫﺎ‬ ‫ﻧﻮﻳﺴﻨﺪﻩ‪ :‬ﺳﺎﺭﺍ ﺳﻴﻠﻮﺳﺘﺮﯼ ‪ /‬ﺍﺳﺘﺎﺩ ﺩﺍﻧﺸﮕﺎﻩ ﮐﻤﺒﺮﻳﺞ ﺍﻧﮕﻠﺴﺘﺎﻥ‬ ‫ﺗﺮﺟﻤﻪ‪:‬ﻃﺎﻫﺮﻩ ﺟﻬﺎﻥ ﭘﺮﻭﺭ‬ ‫ﻣﻨﺒﻊ‪Mediterranean Politics :‬‬ ‫‪۴۰۵-۳۸۵ ,۳ .No ,۱۰ .Vol‬‬ ‫ﭼﮑﻴﺪﻩ‬

‫ﺩﺭ ﺍﻳﻦ ﻧﻮﺷﺘﺎﺭ‪ ،‬ﺍﺳﻼﻡ ﻭ ﺑﻴﺪﺍﺭﯼ ﺍﺳﻼﻣﯽ ﺑﺮﺍﯼ ﺍﺗﺤﺎﺩﻳﻪ‬ ‫ﺍﺭﻭﭘﺎ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﻔﺮﻭﺽ ﺳﺮﻧﻮﺷــﺖ ﺳﺎﺯ ﺩﺍﺧﻠﯽ ﻭ ﺧﺎﺭﺟﯽ‬ ‫ﺟﻬﺖ ﻫﻤﺮﺍﻩ ﺷــﺪﻥ ﺑﺎ ﺗﻐﻴﻴﺮﺍﺕ ﺍﻳــﻦ ﻗﺮﻥ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ‬ ‫ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ‪ ،‬ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﺑﻪ ﺑﺮﺭﺳﯽ ﻧﮕﺮﺵﻫﺎﯼ‬ ‫ﺍﺧﻴــﺮ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻭ ﺍﻗﺪﺍﻣﺎﺕ ﺁﻥ ﻧﺴــﺒﺖ ﺑﻪ ﺍﺳــﻼﻡ ﻭ‬ ‫ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺑﺎ ﺗﻤﺮﮐﺰ ﺑﺮ ﻃﺮﺡ ﻣﺸــﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ ﻭ ﻣﺪﻳﺘﺮﺍﻧﻪ‬ ‫)‪ (EMP‬ﻣﯽﭘﺮﺩﺍﺯﺩ‪.‬‬ ‫ﻣﻘﺪﻣﻪ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٥٨‬‬

‫ﺩﺍﻧﺸــﻤﻨﺪﺍﻥ ﻋﻠﻮﻡ ﺍﺟﺘﻤﺎﻋﯽ ﻣﻌﺘﻘﺪﻧﺪ ﮐﻪ ﺑﺎ ﭘﺎﻳﺎﻥ ﻗﺮﻥ‬ ‫ﺑﻴﺴﺘﻢ‪ ،‬ﺍﺳــﻼﻡ ﻭﻳﮋﮔﯽ ﺑﺮﺟﺴﺘﻪ ﺟﺎﻣﻌﻪ ﺍﺭﻭﭘﺎ ﺧﻮﺍﻫﺪ ﺷﺪ‬ ‫ﻭ ﻣﺎﻫﻴﺖ ﻓﺮﺍﻣﻠﯽ ﺟﻤﻌﻴﺖ ﻣﺴﻠﻤﺎﻥ ﺍﺭﻭﭘﺎ ﻧﻘﺶ ﻣﻬﻤﯽ ﺩﺭ‬ ‫ﺭﻭﻧﺪ ﻳﮑﭙﺎﺭﭼﮕﯽ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ )‪Allievi,‬‬ ‫‪2003; Cesari, 2003; Nielsen, 1999; Roy,‬‬ ‫‪.(2004‬‬ ‫ﻭﻟﯽ ﺭﻭﺍﺑﻂ ﻣﺎ ﺑﺎ ﺍﺳﻼﻡ ﻭ ﻣﻴﺰﺍﻥ ﺷﻨﺎﺧﺖ ﻣﺎ ﺍﺯ ﺍﺳﻼﻡ ﺩﺭ‬ ‫ﺩﺍﺧﻞ ﻭ ﺧﺎﺭﺝ ﺍﺯ ﺍﺭﻭﭘﺎ ﺍﺯ ﺩﻭ ﺑﻌﺪ ﺩﺍﺧﻠﯽ ﻳﺎ ﻣﻠﯽ ﻭ ﺧﺎﺭﺟﯽ‬

‫ﻳﺎ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﮐﺎﻣﻞ ﻧﻴﺴــﺖ‪(Allievi, 2003: 451) .‬‬ ‫ﺩﺭ ﺳــﻄﺢ ﻣﻠﯽ‪ ،‬ﺍﻫﻤﻴﺖ ﺍﺳﻼﻡ ﻭ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﻗﺎﺑﻞ ﺩﺭﮎ‬ ‫ﺍﺳــﺖ ﻭﻟﯽ ﺑﺮﺧﯽ ﻣﻌﺘﻘﺪﻧﺪ‪ ،‬ﺍﺳــﻼﻡ ﺩﺭ ﺍﺑﻌﺎﺩ ﻓﺮﻫﻨﮕﯽ ﻭ‬ ‫ﺳﻴﺎﺳﯽ ﺗﻬﺪﻳﺪﯼ ﺑﺮﺍﯼ ﻫﻮﻳﺖ ﻭ ﺍﻧﺴﺠﺎﻡ ﺍﺭﻭﭘﺎﻳﯽ ﻣﺤﺴﻮﺏ‬ ‫ﻣﯽﺷــﻮﻧﺪ‪ .‬ﭼﺎﻟﺶ ﺍﺭﻭﭘﺎ ﻭ ﻏﺮﺏ ﺩﺭ ﻣﻮﺍﺟﻪ ﺑﺎ ﺍﺳــﻼﻡ ﭘﺲ‬ ‫ﺍﺯ ﻭﺍﻗﻌﻪ ﻳﺎﺯﺩﻩ ﺳــﭙﺘﺎﻣﺒﺮ )ﻭ ﺑﻌﺪ‪ ،‬ﺑﻤﺐ ﮔﺬﺍﺭﯼﻫﺎﯼ ﺳــﺎﻝ‬ ‫‪ ٢٠٠٤‬ﻣﺎﺩﺭﻳﺪ ﻭ ﺳﺎﻝ ‪ ٢٠٠٥‬ﻟﻨﺪﻥ(‪ ،‬ﺯﻣﺎﻧﯽ ﮐﻪ ﺍﺻﻄﻼﺡ‬ ‫ﻣﺴــﻠﻤﺎﻥ ‪ -‬ﺗﺮﻭﺭﻳﺴﺖ ﺗﻮﺳﻂ ﺑﺴﻴﺎﺭﯼ ﻣﻄﺮﺡ ﺷﺪ‪ ،‬ﺷﺪﺕ‬ ‫ﮔﺮﻓﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺭﺍﺳــﺘﺎ‪ ،‬ﭘﺎﺳــﺦ ﺭﺳــﻤﯽ ﺍﻳﺎﻻﺕ ﻣﺘﺤﺪﻩ ﺑﻪ‬ ‫ﺣﻤــﻼﺕ ﺗﺮﻭﺭﻳﺴــﺘﯽ ﺩﺭ ﺩﺭﺟﻪ ﺍﻭﻝ ﻧﻈﺎﻣﯽ ﻭ ﺑﺮ ﺍﺳــﺎﺱ‬ ‫ﮔﻔﺘﻤــﺎﻥ ﻣﺎﻧﻮﯼ ﺧﻮﺏ ﻣﻄﻠﻖ ﺩﺭ ﻣﻘﺎﺑﻞ ﺷــﺮ ﻣﻄﻠﻖ ﺑﻮﺩ‪،‬‬ ‫ﺍﻣــﺎ ﺩﺭ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺭﻭﻳﮑﺮﺩ ﮔﻔﺖ ﻭﮔﻮ ﺑﻴﻦ ﻓﺮﻫﻨﮓﻫﺎ ﻭ‬ ‫ﺟﻮﺍﻣﻊ ﺑﻪ ﺗﺼﻮﻳﺐ ﺭﺳﻴﺪ‪.‬‬ ‫ﺭﺍﻫﺒﺮﺩ ﺍﺗﺤﺎﺩﻳــﻪ ﺍﺭﻭﭘﺎ ‪ -‬ﮔﻔﺖ ﻭﮔﻮﯼ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ‪-‬‬ ‫ﺭﻭﻳﮑﺮﺩ ﺍﺻﻠﯽ ﻃﺮﺡ ﻣﺸــﺎﺭﮐﺖ ﺍﺭﻭﭘــﺎ ‪ -‬ﻣﺪﻳﺘﺮﺍﻧﻪ ﻭ ﻳﮑﯽ‬ ‫ﺍﺯ ﻧﻮﺁﻭﺭﯼﻫﺎﯼ ﺍﺳﺎﺳــﯽ ﺩﺭ ﺭﻭﺍﺑﻂ ﺍﺭﻭﭘﺎ ‪ -‬ﻣﺪﻳﺘﺮﺍﻧﻪ ﺍﺳﺖ‪.‬‬ ‫)‪ (Pace and Schumacher, 2004: 122‬ﻃــﺮﺡ‬ ‫ﻣﺸﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ ‪ -‬ﻣﺪﻳﺘﺮﺍﻧﻪ ﺍﻟﮕﻮ ﺭﻭﺍﺑﻂ ﭼﻨﺪ ﺟﺎﻧﺒﻪ ﻭ ﻳﺎ ﺳﺎﺯ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٥٩‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻭ ﮐﺎﺭ ﻣﻨﻄﻘﻪﺍﯼ ﺍﺳــﺖ ﮐﻪ ﺍﺗﺤﺎﺩﻳــﻪ ﺍﺭﻭﭘﺎ ﺁﻥ ﺭﺍ ﺩﺭ ﺯﻣﺎﻥ‬ ‫ﺭﻳﺎﺳــﺖ ﺩﻭﺭﻩﺍﯼ ﺍﺳﭙﺎﻧﻴﺎ ﻭ ﺑﺎ ﻣﺸﺎﺭﮐﺖ ‪ ١٢‬ﮐﺸﻮﺭ ﺟﻨﻮﺏ‬ ‫ﻣﺪﻳﺘﺮﺍﻧﻪ )ﻣﺘﺸﮑﻞ ﺍﺯ ﮐﺸــﻮﺭﻫﺎﯼ ﺍﻟﺠﺰﺍﻳﺮ‪ ،‬ﻗﺒﺮﺱ‪ ،‬ﻣﺼﺮ‪،‬‬ ‫ﺍﺳﺮﺍﺋﻴﻞ‪ ،‬ﺍﺭﺩﻥ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻣﺎﻟﺖ‪ ،‬ﻣﺮﺍﮐﺶ‪ ،‬ﻓﻠﺴﻄﻴﻦ‪ ،‬ﺳﻮﺭﻳﻪ‪،‬‬ ‫ﺗﻮﻧــﺲ ﻭ ﺗﺮﮐﻴﻪ( ﺭﺍﻩ ﺍﻧﺪﺍﺯﯼ ﻧﻤﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻃﺮﺡ‪،‬‬ ‫ﺍﺗﺤﺎﺩﻳــﻪ ﺍﺭﻭﭘﺎ ﺍﻋﻀﺎﯼ ﺧﻮﺩ ﺭﺍ ﻣﺘﻌﻬﺪ ﺑﻪ ﻫﺪﺍﻳﺖ ﻭ ﺗﻘﻮﻳﺖ‬ ‫ﮔﻔﺖ ﻭ ﮔﻮﯼ ﺳﻴﺎﺳﯽ ﺩﺭ ﻓﻮﺍﺻﻞ ﻣﻨﻈﻢ ﻧﻤﻮﺩ‪ .‬ﺍﻳﺠﺎﺩ ﻃﺮﺡ‬ ‫ﻣﺸــﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ‪ -‬ﻣﺪﻳﺘﺮﺍﻧﻪ ﻃﯽ ﺑﻴﺎﻧﻴﻪ ﺑﺎﺭﺳــﻠﻮﻧﺎ ﺩﺭ ﺷﻬﺮ‬ ‫ﮐﺎﺗــﺎﻻﻥ‪ ،‬ﺍﻭﻟﻴﻦ ﺗﻼﺵ ﺗﺎﺭﻳﺨﯽ ﺍﻋﻀﺎ ﺑــﺮﺍﯼ ﺍﻳﺠﺎﺩ ﺭﻭﺍﺑﻂ‬ ‫ﻣﻮﺛــﺮ ﻭ ﺑﺎﺩﻭﺍﻡ ﺗﻮﺍﻡ ﺑﺎ ﺻﻠﺢ ﻭ ﺛﺒﺎﺕ ﺳﻴﺎﺳــﯽ ﻭ ﺍﻗﺘﺼﺎﺩﯼ‬ ‫ﻣﻴــﺎﻥ ﺩﻭ ﻣﻨﻄﻘﻪ ﻣﺪﻳﺘﺮﺍﻧﻪ ﺑﻮﺩ‪ .‬ﻫﺪﻑ ﺍﺯ ﻃﺮﺡ ﻣﺸــﺎﺭﮐﺖ‬ ‫ﺍﺭﻭﭘﺎ‪-‬ﻣﺪﻳﺘﺮﺍﻧــﻪ‪ ،‬ﺍﻫــﺪﺍﻑ ﺳــﻪ ﮔﺎﻧﻪ ﺯﻳﺮ ﺍﺳــﺖ)‪Euro-‬‬ ‫‪:(Mediterranean Conference, 1995‬‬ ‫‪ é‬ﺍﻓﺰﺍﻳــﺶ ﺭﻓــﺎﻩ ﻭ ﻣﺒﺎﺩﻻﺕ ﺍﻗﺘﺼﺎﺩﯼ ﺑﻪ ﻭﺍﺳــﻄﻪ ﺍﻳﺠﺎﺩ‬ ‫ﻣﻨﻄﻘﻪ ﺁﺯﺍﺩ ﺗﺠﺎﺭﯼ ﺩﺭ ﻣﻨﻄﻘﻪ ﻣﺪﻳﺘﺮﺍﻧﻪ‪.‬‬ ‫‪ é‬ﺗﻌﺮﻳﻒ ﻣﻨﻄﻘﻪ ﻣﺸﺘﺮﮎ ﺻﻠﺢ ﻭ ﺛﺒﺎﺕ ﺳﻴﺎﺳﯽ ﺍﺯ ﻃﺮﻳﻖ‬ ‫ﺭﻭﺍﺑﻂ ﺳﻴﺎﺳﯽ ﻭ ﻫﻤﮑﺎﺭﯼ ﺩﺭ ﻣﺴﺎﺋﻞ ﺍﻣﻨﻴﺘﯽ‪.‬‬ ‫‪ é‬ﺗﺸــﻮﻳﻖ ﺗﻔﺎﻫﻢ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮓﻫﺎ ﻭ ﻣﺒــﺎﺩﻻﺕ ﺟﻮﺍﻣﻊ‬ ‫ﻣﺪﻧﯽ )ﺑــﻪ ﺍﺻﻄﻼﺡ ﮔﻔﺖ ﻭ ﮔﻮﯼ ﺑﻴــﻦ ﻓﺮﻫﻨﮕﯽ( ﮐﻪ‬ ‫ﺟﻮﺍﻣﻊ ﺭﺍ ﻣﻨﺴﺠﻢﺗﺮ ﻭ ﺩﻣﻮﮐﺮﺍﺗﻴﮏﺗﺮ ﺧﻮﺍﻫﺪ ﮐﺮﺩ‪.‬‬ ‫ﮔﻔــﺖ ﻭﮔــﻮ ﺍﺯ ﺟﻬﺎﺕ ﺳﻴﺎﺳــﯽ ﻭ ﻓﺮﻫﻨﮕــﯽ ﺍﺻﻄﻼﺡ‬ ‫ﮐﻠﻴــﺪﯼ ﺍﻋﻼﻣﻴﻪ ﺑﺎﺭﺳﻠﻮﻧﺎﺳــﺖ‪ .‬ﺩﺭ ﻓﺼﻞ ﺳــﻮﻡ ﺍﻋﻼﻣﻴﻪ‬ ‫ﺳــﺎﺧﺘﺎﺭ‪ ،‬ﻧﺤﻮﻩ ﮔﻔﺖ ﻭ ﮔﻮ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕﯽ ﻭ ﺑﻴﻨﺎﻣﺬﻫﺒﯽ‬ ‫ﭼﻨﻴﻦ ﺁﻣﺪﻩ ﺍﺳﺖ‪:‬‬ ‫»ﺍﻓﺰﺍﻳــﺶ ﺩﺭﮎ ﻣﻴﺎﻥ ﺍﺩﻳﺎﻥ ﺑــﺰﺭﮒ ﺟﻬﺎﻥ ﺩﺭ ﻣﻨﻄﻘﻪ‬ ‫ﺍﺭﻭﭘﺎ‪-‬ﻣﺪﻳﺘﺮﺍﻧــﻪ‪ ،‬ﺗﻔﺎﻫــﻢ ﻭ ﻫﻤﮑﺎﺭﯼ ﻣﺘﻘﺎﺑﻞ ﺭﺍ ﺗﺴــﻬﻴﻞ‬ ‫ﻣﯽﮐﻨــﺪ‪ .‬ﻧﺸﺴــﺖﻫﺎﯼ ﺩﻭﺭﻩﺍﯼ ﻧﻤﺎﻳﻨــﺪﮔﺎﻥ ﻭ ﻧﻬﺎﺩﻫﺎﯼ‬ ‫ﻣﺬﻫﺒــﯽ ﻭ ﻫﻤﭽﻨﻴــﻦ ﺭﻫﺒــﺮﺍﻥ ﺩﻳﻨﯽ‪ ،‬ﺩﺍﻧﺸــﮕﺎﻫﻴﺎﻥ ﻭ‬ ‫ﺳﺎﻳﺮﻳﻦ ﺑﺎ ﻫﺪﻑ ﻏﻠﺒﻪ ﺑﺮ ﺟﻬﻞ‪ ،‬ﺗﻌﺼﺐ ﻭ ﺗﺮﻭﻳﺞ ﻫﻤﮑﺎﺭﯼ‬ ‫ﺩﺭ ﺳــﻄﻮﺡ ﻣﺮﺩﻣﯽ ﭘﺸــﺘﻴﺒﺎﻧﯽ ﺧﻮﺍﻫﺪ ﺷــﺪ‪Euro-)«.‬‬ ‫‪(Mediterranean Conference, 1995‬‬ ‫ﮐﺎﺭﺍﻳــﯽ ﻭ ﺍﺛﺮﺑﺨﺸــﯽ ﺍﻳﻦ ﺍﻣﺮ ﺍﻏﻠﺐ ﺑــﻪ ﺩﻟﻴﻞ ﺍﺑﻬﺎﻣﺎﺕ‬ ‫ﻣﻔﻬﻮﻣــﯽ )‪ (Pace and Schumacher, 2004‬ﻭ‬ ‫ﻋﺪﻡ ﻫﻤﺎﻫﻨﮕﯽ ﺭﻭﻳﮑــﺮﺩ ﭼﻨﺪ ﺟﺎﻧﺒﻪ ﺩﺭ ﺗﻄﺒﻴﻖ ﮔﻔﺘﻤﺎﻥ‬ ‫ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﮔﻔﺖ ﻭﮔﻮﻫﺎﯼ ﻓﺮﻫﻨﮕﯽ ﻭ ﺍﺟﺘﻤﺎﻋﯽ ﻣﻮﺭﺩ‬ ‫ﺍﻧﺘﻘﺎﺩ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳــﺖ‪ .‬ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ‪ ،‬ﺑﻌﺪ ﺍﺯ ﻭﺍﻗﻌﻪ ﻳﺎﺯﺩﻩ‬ ‫ﺳــﭙﺘﺎﻣﺒﺮ ﻭ ﺟﻨﮓ ﻋﻠﻴﻪ ﺗﺮﻭﺭ‪ ،‬ﺑﺮﻧﺎﻣﻪ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﻃﺮﺡ‬ ‫ﻣﺸﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ ‪ -‬ﻣﺪﻳﺘﺮﺍﻧﻪ ﺟﺎﻣﻊﺗﺮﻳﻦ ﭘﺎﺳﺦ ﺟﻬﺖ ﺑﻬﺒﻮﺩ‬

‫ﺭﻭﺍﺑــﻂ ﻭ ﺍﻳﺠﺎﺩ ﺍﻋﺘﻤﺎﺩ ﻣﻴﺎﻥ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻭ ﺷــﻬﺮﻭﻧﺪﺍﻥ‬ ‫ﻣﺴﻠﻤﺎﻥ ﻣﯽﺑﺎﺷﺪ‪.‬‬ ‫ﺍﺳــﻼﻡ ﺩﺭ ﻋﺮﺻﻪﻫﺎﯼ ﻣﺨﺘﻠﻒ ﻭ ﺳﻴﺎﺳــﺖﻫﺎﯼ ﮐﻨﻮﻧﯽ‬ ‫ﺍﺭﻭﭘﺎﺋﻴــﺎﻥ ﺩﺭﻫــﻢ ﺗﻨﻴﺪﻩ ﺷــﺪﻩ ﺍﺳــﺖ)ﺑﻪ ﻋﻨــﻮﺍﻥ ﻣﺜﺎﻝ‬ ‫ﻣﻬﺎﺟﺮﺕ ﺍﺯ ﮐﺸــﻮﺭﻫﺎﯼ ﻣﺴــﻠﻤﺎﻥ‪ ،‬ﺍﺩﻏﺎﻡ ﺗــﺎﺯﻩ ﻭﺍﺭﺩﺍﻥ‪،‬‬ ‫ﺍﺷــﺘﻐﺎﻝ‪ ،‬ﺍﻧﺴــﺠﺎﻡ ﺍﺟﺘﻤﺎﻋــﯽ‪ ،‬ﻫﻮﻳــﺖ‪ ،‬ﺁﺯﺍﺩﯼ ﻣﺬﻫﺐ‪،‬‬ ‫ﺣﻤﺎﻳــﺖ ﺍﺯ ﺍﻗﻠﻴﺖﻫﺎ‪ ،‬ﺭﻭﺍﺑﻂ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺑﺎ ﮐﺸــﻮﺭﻫﺎﯼ‬ ‫ﺍﺳــﻼﻣﯽ(‪ ،‬ﺑﻨﺎﺑﺮﺍﻳﻦ‪ ،‬ﺟﺎﻣﻌﻪ ﺍﺭﻭﭘﺎ ﻭ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻧﻴﺎﺯﻣﻨﺪ‬ ‫ﻫﻤﺎﻫﻨﮓ ﮐﺮﺩﻥ ﻭﺍﮐﻨﺶ ﺧﻮﺩ ﺑﻪ ﺣﻀﻮﺭ ﺍﺳﻼﻡ ﺩﺭ ﺳﺎﺧﺘﺎﺭ‬ ‫ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺧﺎﺭﺝ ﺍﺯ ﺍﻳﻦ ﺍﺗﺤﺎﺩﻳﻪ‬ ‫ﺍﺳــﺖ‪ .‬ﻫﺮ ﭼﻨﺪ ﻧﺎﻫﻤﮕﻮﻧﯽ ﺫﺍﺗﯽ ﻣﻮﺟﺐ ﻣﺤﺪﻭﺩﻳﺖﻫﺎﯼ‬ ‫ﺳــﺎﺧﺘﺎﺭﯼ ﻣﯽﺷــﻮﺩ ﻭ ﺻﻼﺣﻴﺖ ﺍﺗﺤﺎﺩﻳــﻪ ﺍﺭﻭﭘﺎ ﺭﺍ ﺑﺮﺍﯼ‬ ‫ﺭﺳــﻴﺪﮔﯽ ﺑﻪ ﺍﻣــﻮﺭ ﻣﺬﻫﺒﯽ ﺳــﻠﺐ ﻣﯽﻧﻤﺎﻳــﺪ‪) .‬ﭘﻴﻤﺎﻥ‬ ‫ﺁﻣﺴﺘﺮﺩﺍﻡ‪،١٩٩٧ ،‬ﭘﻴﻤﺎﻥ ﺍﻳﺠﺎﺩ ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳﯽ ﺑﺮﺍﯼ ﺍﺭﻭﭘﺎ‪،‬‬ ‫‪،(٢٠٠٤‬ﻭﻟﯽ ﺍﺳــﻼﻡ ﺑﻪ ﻟﺤﺎﻅ ﺍﺟﺘﻤﺎﻋﯽ ﻭ ﺳﻴﺎﺳﯽ ﺑﻪ ﻳﮏ‬ ‫ﻣﺴﺌﻠﻪ ﺑﺴــﻴﺎﺭ ﺣﺴﺎﺱ ﺗﺒﺪﻳﻞ ﺷﺪﻩ ﺍﺳــﺖ ﻭ ﺑﻌﻴﺪ ﺍﺳﺖ‬ ‫ﮐــﻪ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺭﻭﺍﺑﻂ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺍﺳــﻼﻡ ﻭ ﻣﺴــﻠﻤﺎﻧﺎﻥ‬ ‫ﮔﺴﺘﺮﺵ ﺩﻫﺪ‪.‬‬ ‫)‪(Spencer, 1997; Allievi, 2003, 469‬‬ ‫ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ‪ ،‬ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺷــﻴﻮﻩﻫﺎﯼ ﻏﻴﺮ ﺭﺳــﻤﯽ ﺭﺍ ﺑﻪ‬ ‫ﻋﻨﻮﺍﻥ ﺳﻴﺎﺳــﺖﻫﺎﯼ ﻣﻮﺛﺮ ﺑﺮ ﺍﺳــﻼﻡ ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺳﺎﮐﻦ‬ ‫ﺩﺭ ﻣﻨﻄﻘــﻪ ﺍﺭﻭﭘﺎ ‪ -‬ﻣﺪﻳﺘﺮﺍﻧﻪ ﺑﺮﮔﺰﻳﺪﻩ ﺍﺳــﺖ‪ .‬ﺍﺑﺘﮑﺎﺭﻋﻤﻞ‬ ‫ﺩﺭ ﺣــﻮﺯﻩ ﻣﻬﺎﺟﺮﺕ‪ ،‬ﺍﻣﻮﺭ ﺍﺟﺘﻤﺎﻋــﯽ ﻭ ﺭﻭﺍﺑﻂ ﺧﺎﺭﺟﯽ)ﺑﻪ‬ ‫ﺧﺼــﻮﺹ ﺩﺭ ﻣﻨﻄﻘــﻪ ﻣﺪﻳﺘﺮﺍﻧــﻪ( ﻭ ﻫﻤﭽﻨﻴــﻦ ﺑﺮﺧﯽ ﺍﺯ‬ ‫ﻓﻌﺎﻟﻴﺖﻫــﺎﯼ ﻣﻘﻄﻌﯽ)ﮔﻔــﺖ ﻭ ﮔﻮﯼ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕﯽ ﻭ‬ ‫ﻣﻴﺎﻥ ﻣﺬﻫﺒﯽ( ﺍﺯ ﺳــﻮﯼ ﻧﻬﺎﺩﻫﺎ ﻭ ﻣﺴﻮﻟﻴﻦ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‬ ‫ﺍﺯ ﺁﻥ ﺟﻤﻠــﻪ ﺍﻗﺪﺍﻣﺎﺕ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺩﺭ ﺍﻳﻦ ﺭﺍﺳــﺘﺎ ﺗﻌﺒﻴﺮ‬ ‫ﻣﯽﺷــﻮﺩ‪ .‬ﺑﺎ ﻭﺟﻮﺩ ﺍﻳﻦ‪ ،‬ﻫﻴﭻ ﻃﺮﺡ ﺟﺎﻣﻊ ﻭ ﺭﻭﺷﻨﯽ ﺑﻪ ﺟﺰ‬ ‫ﻃﺮﺡ ﻣﺸــﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ ‪ -‬ﻣﺪﻳﺘﺮﺍﻧﻪ ﺩﺭ ﭘﺸﺖ ﺍﻗﺪﺍﻣﺎﺕ ﺩﻳﺪﻩ‬ ‫ﻧﻤﯽﺷﻮﺩ‪.‬‬ ‫ﺗﻼﺵ ﻣﯽﺷــﻮﺩ‪ ،‬ﺑﻪ ﻃﻮﺭ ﺧﻼﺻﻪ ﭼﮕﻮﻧﮕﯽ ﺍﺑﺘﮑﺎﺭ ﻋﻤﻞ‬ ‫ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺩﺭ ﺑﺮﻗﺮﺍﺭﯼ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺍﺳــﻼﻡ ﻭ ﺷــﻬﺮﻭﻧﺪﺍﻥ‬ ‫ﻣﺴﻠﻤﺎﻥ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷﻮﺩ‪ .‬ﺑﻮﻳﮋﻩ‪ ،‬ﺗﻮﺿﻴﺢ ﭘﻴﺎﻣﺪﻫﺎﯼ ﺍﻳﻦ‬ ‫ﻓﻌﺎﻟﻴﺖﻫﺎ ﻣﺎﻧﻨﺪ ﮐﻨﻔﺮﺍﻧﺲﻫﺎ ﻭ ﻧﺸﺴــﺖﻫﺎﯼ ﺳﺎﺯﻣﺎﻧﺪﻫﯽ‬ ‫ﺷــﺪﻩ ﺗﻮﺳــﻂ ﻭﺍﺣﺪ ﻣﻄﺎﻟﻌﺎﺕ ﮐﻤﻴﺴــﻴﻮﻥ ﺍﺭﻭﭘــﺎ‪ ،‬ﮔﺮﻭﻩ‬ ‫ﻣﺸــﺎﻭﺭﺍﻥ ﺳﻴﺎﺳــﯽ ﮐﻪ ﺑﻪ ﺗﻮﺳــﻌﻪ ﮔﻔﺖ ﻭﮔﻮ ﺑﺎ ﺍﺳﻼﻡ ﺍﺯ‬ ‫ﻃﺮﻳــﻖ ﮔﻔﺖ ﻭ ﮔﻮﯼ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕــﯽ ﻭ ﺑﻴﻨﺎﻣﺬﻫﺒﯽ ﺩﺭ‬ ‫ﭼﺎﺭﭼﻮﺏ ﻃﺮﺡ ﻣﺸﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ ‪ -‬ﻣﺪﻳﺘﺮﺍﻧﻪ ﻣﯽﭘﺮﺩﺍﺯﻧﺪ‪.‬‬

‫ﺑــﺪﻭﻥ ﺷــﮏ‪ ،‬ﭘﻴﻤــﺎﻥ ﺣﺮﺍﺳــﺖ ﺍﺯ ﺁﺯﺍﺩﯼ ﻣﺬﻫﺒﯽ ﺑﻪ‬ ‫ﺩﺭﺧﻮﺍﺳــﺖ ﻣﺴــﻠﻤﺎﻧﺎﻧﯽ ﮐــﻪ ﺩﺭ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘــﺎ ﺯﻧﺪﮔﯽ‬ ‫ﻣﯽﮐﻨﻨﺪ‪ ،‬ﺻﺎﺩﺭ ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﺑﻴﺎﻧﻴﻪ ﺷــﻤﺎﺭﻩ ‪ ١١‬ﭘﻴﻤﺎﻥ‬ ‫ﺁﻣﺴــﺘﺮﺩﺍﻡ )‪ (١٩٩٧‬ﻭ ﻣــﺎﺩﻩ ‪ ٥٢‬ﭘﻴﻤﺎﻥ ﻗﺎﻧﻮﻥ ﺍﺳﺎﺳــﯽ‬ ‫ﺍﺗﺤﺎﺩﻳــﻪ ﺍﺭﻭﭘﺎ‪ ،‬ﺑﺮ ﺟﺪﺍﻳﯽ ﺗﻮﺍﻧﺎﻳﯽﻫــﺎ ﻭ ﻇﺮﻓﻴﺖﻫﺎﯼ ﺑﻴﻦ‬ ‫ﺩﻭﻟﺖﻫــﺎ ﻭ ﻧﻬﺎﺩﻫﺎﯼ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺩﺭ ﺍﻣﻮﺭ ﻣﺬﻫﺒﯽ ﺗﺎﮐﻴﺪ‬ ‫ﺩﺍﺭﺩ‪ .‬ﻫﻤﭽﻨﻴــﻦ ﺑﺮﻗﺮﺍﺭﯼ ﺭﻭﺍﺑﻂ ﺭﺳــﻤﯽ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺑﺎ‬ ‫ﺟﻮﺍﻣــﻊ ﻣﻌﻨﻮﯼ ﺩﺭ ﻗﺎﻟﺐ ﻣﺸــﺎﻭﺭﻩ ﻳﺎ ﺟﻠﺴــﺎﺕ ﻣﻨﻈﻢ ﺍﺯ‬ ‫ﺟﻤﻠﻪ ﭘﻴﺸــﻨﻬﺎﺩﺍﺕ ﺍﺳــﺖ‪ .‬ﻋﻼﻭﻩ ﺑﺮ ﺍﺻﻮﻝ ﮐﻠﯽ ﻭ ﺳــﺎﺯ‬ ‫ﻭﮐﺎﺭﻫــﺎﯼ ﻣﺮﺑﻮﻁ ﺑــﻪ ﻓﻀﺎﯼ ﻣﺬﻫﺒــﯽ ﺩﺭ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‪،‬‬ ‫ﺍﻳﻦ ﺍﺗﺤﺎﺩﻳﻪ ﺑﺎﺭﻫﺎ ﻭ ﺑﺎﺭﻫﺎ ﺑﺎ ﺍﺳــﻼﻡ ﻭ ﻣﺮﺩﻡ ﻣﺴﻠﻤﺎﻥ‪ ،‬ﻫﺮ‬ ‫ﭼﻨﺪ ﺑﻪ ﻃﻮﺭ ﻏﻴﺮ ﻣﺴــﺘﻘﻴﻢ ﻭ ﻏﻴﺮ ﺭﺳــﻤﯽ‪ ،‬ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ‬ ‫ﺭﻭﻳﮑﺮﺩﻫــﺎﯼ ﺧــﺎﺹ ﻭ ﺑﺎ ﺗﻮﺟﻪ ﺑــﻪ ﺍﻭﻟﻮﻳﺖﻫﺎﯼ ﻣﺨﺘﻠﻒ‬ ‫ﺗﻌﺎﻣﻞ ﺩﺍﺷــﺘﻪ ﺍﺳــﺖ‪ .‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺜﺎﻝ‪ ،‬ﺣﺪﺍﻗﻞ ﺳﻪ ﺣﻮﺯﻩ‬ ‫ﺳﻴﺎﺳــﯽ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘــﺎ ﺭﺍ ﻣﯽﺗﻮﺍﻥ ﻣﻌﺮﻓــﯽ ﮐﺮﺩ ﮐﻪ ﺩﺭ‬ ‫ﺳﻄﻮﺡ ﻭ ﺍﺷﮑﺎﻝ ﻣﺨﺘﻠﻒ ﺑﻪ ﺍﺳﻼﻡ ﻣﺮﺑﻮﻁ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ‬ ‫ﺣﻮﺯﻩ ﻫﺎﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪:‬‬ ‫)‪ (١‬ﻋﺪﺍﻟﺖ ﻭ ﺧﺎﻧﻮﺍﺩﻩ‪،‬‬ ‫)‪ (٢‬ﻣﺴﺎﻳﻞ ﺍﺟﺘﻤﺎﻋﯽ‪،‬‬ ‫)‪ (٣‬ﺭﻭﺍﺑﻂ ﺍﺭﻭﭘﺎ ﻭ ﻣﺪﻳﺘﺮﺍﻧﻪ )ﺑﻮﻳﮋﻩ ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺑﻨﺪ ﺳﻮﻡ‬ ‫ﮔﻔﺖ ﻭ ﮔﻮﯼ ﺍﺟﺘﻤﺎﻋﯽ ﻭ ﻓﺮﻫﻨﮕﯽ(‪.‬‬ ‫ﻋﺪﺍﻟﺖ ﻭ ﺧﺎﻧﻮﺍﺩﻩ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٦٠‬‬

‫ﺣﻮﺯﻩ ﻋﺪﺍﻟﺖ ﻭ ﺧﺎﻧﻮﺍﺩﻩ ﺩﺭ ﭘﺎﻳﺎﻥ ﺳﺎﻝ ‪ ٢٠٠٤‬ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﮔﺴﺘﺮﻩ ﺁﺯﺍﺩﯼ‪ ،‬ﺍﻣﻨﻴﺖ ﻭ ﻋﺪﺍﻟﺖ ﺗﻐﻴﻴﺮ ﻧﺎﻡ ﺩﺍﺩ )‪.(AFSJ‬‬ ‫ﺍﻳﻦ ﺣﻮﺯﻩ ﺷــﺎﻣﻞ ﻃﻴﻒ ﻭﺳﻴﻌﯽ ﺍﺯ ﻓﻌﺎﻟﻴﺖﻫﺎ‪ ،‬ﻣﻬﺎﺟﺮﺕ ﻭ‬ ‫ﮐﻨﺘﺮﻝ ﻣﺮﺯﻫﺎ ﺗﺎ ﺗﻮﺳــﻌﻪ ﺍﻣﻨﻴﺖ ﻭ ﺍﻗﺪﺍﻣﺎﺕ ﺿﺪ ﺗﺮﻭﺭﻳﺴﻢ‬ ‫ﺭﺍ ﺩﺭﺑﺮﻣﯽ ﮔﻴﺮﺩ‪ .‬ﺟﺎﻟﺐ ﺍﺳــﺖ ﺑﻪ ﻳﺎﺩ ﺩﺍﺷــﺘﻪ ﺑﺎﺷﻴﺪ ﮐﻪ‬ ‫ﭼﮕﻮﻧــﻪ ﻋﻨﻮﺍﻥ ﺟﺪﻳﺪ ﺑﺮ ﺍﺭﺗﺒﺎﻁ ﻣﻴﺎﻥ ﺟﻨﺒﺶﻫﺎﯼ ﺁﺯﺍﺩﯼ‬ ‫ﺧﻮﺍﻫﺎﻧــﻪ ﻭ ﺍﻣــﻮﺭ ﺍﻣﻨﻴﺘــﯽ ﺗﺎﮐﻴﺪ ﻣﯽﮐﻨــﺪ‪ .‬ﺩﺭ ﻧﮕﺎﻩ ﺍﻭﻝ‬ ‫ﻣﻤﮑﻦ ﺍﺳــﺖ ﻓﮑﺮ ﮐﻨﻴﻢ ﮐﻪ ﺍﻳﻦ ﺍﻣﺮ ﻧﺎﺷــﯽ ﺍﺯ ﺳﻴﺎﺳﺖﻫﺎ‬ ‫ﻭ ﮔﻔﺘﻤﺎﻥﻫــﺎﯼ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺩﺭ ﭘﺎﺳــﺦ ﺑــﻪ ﻭﻗﺎﻳﻊ ﻳﺎﺯﺩﻩ‬ ‫ﺳــﭙﺘﺎﻣﺒﺮ ﺍﺳــﺖ‪ .‬ﺩﺭ ﻭﺍﻗﻊ‪ AFSJ ،‬ﺑﻪ ﺳــﺎﺩﮔﯽ ﻧﺸــﺎﻥ‬ ‫ﻣﯽﺩﻫﺪ ﮐﻪ ﭘﺸﺖ ﭘﺮﺩﻩ ﭘﻴﻤﺎﻥ ﺁﻣﺴﺘﺮﺩﺍﻡ ﺳﺎﻝ ‪ ١٩٧٧‬ﭼﻪ‬ ‫ﺑﻮﺩﻩ ﺍﺳﺖ‪ :‬ﻣﺎﺩﻩ ‪ ٢‬ﭘﻴﻤﺎﻥ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ )ﺑﻪ ﻋﻨﻮﺍﻥ ﺗﺠﺪﻳﺪ‬ ‫ﻧﻈــﺮ ﭘﺲ ﺍﺯ ﻣﻌﺎﻫﺪﻩ ﺁﻣﺴــﺘﺮﺩﺍﻡ( ﺍﺫﻋﺎﻥ ﺩﺍﺭﺩ ﮐﻪ ﻳﮑﯽ ﺍﺯ‬ ‫ﺍﻫﺪﺍﻑ ﺍﺗﺤﺎﺩﻳﻪ‪ ،‬ﺣﻔﻆ ﻭ ﺗﻮﺳﻌﻪ ﺍﺗﺤﺎﺩﻳﻪ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﻨﻄﻘﻪ‬ ‫ﺁﺯﺍﺩ‪ ،‬ﺩﺍﺭﺍﯼ ﺍﻣﻨﻴﺖ ﻭ ﻋﺪﺍﻟﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺟﻨﺒﺶﻫﺎﯼ ﺍﻓﺮﺍﺩ‬

‫ﺑﺎ ﺍﻗﺪﺍﻣﺎﺕ ﻣﻨﺎﺳــﺐ ﻭ ﺣﻔﻆ ﺍﺣﺘــﺮﺍﻡ ﺑﻪ ﮐﻨﺘﺮﻝ ﻣﺮﺯﻫﺎﯼ‬ ‫ﺩﺍﺧﻠﯽ‪ ،‬ﭘﻨﺎﻫﻨﺪﮔﯽ‪ ،‬ﻣﻬﺎﺟﺮﺕ‪ ،‬ﭘﻴﺸﮕﻴﺮﯼ ﻭ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺟﺮﻡ‬ ‫ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﺑﻮﻳﺰﻩ‪ ،‬ﻣﺎﺩﻩﻫــﺎﯼ ‪ ٦١‬ﻭ ‪٦٣‬‬ ‫ﻣﻌﺎﻫﺪﻩ ﺗﺸــﮑﻴﻞ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ)ﻧﺴــﺨﻪ ﺻﺎﺩﺭ ﺷﺪﻩ ﭘﺲ‬ ‫ﺍﺯ ﻣﻌﺎﻫﺪﻩ ﺁﻣﺴــﺘﺮﺩﺍﻡ( ﻧﺎﻇﺮ ﺍﺳــﺖ ﺑﺮ ﺍﻳﻨﮑــﻪ ﺑﻪ ﻣﻨﻈﻮﺭ‬ ‫ﺍﻳﺠﺎﺩ ﻣﻨﻄﻘــﻪ ﺍﻣﻦ ﺁﺯﺍﺩ ﻭ ﺑﯽﻃﺮﻑ‪ ،‬ﻣﻮﺿﻮﻉ ﭘﻨﺎﻫﻨﺪﮔﯽ ﻭ‬ ‫ﺳﻴﺎﺳﺖﻫﺎﯼ ﻣﻬﺎﺟﺮﺗﯽ ﻃﯽ ﭘﻨﺞ ﺳﺎﻝ ﺍﺯ ﺯﻣﺎﻥ ﻻﺯﻡ ﺍﻻﺟﺮﺍ‬ ‫ﺷﺪﻥ ﻣﻌﺎﻫﺪﻩ ﺁﻣﺴﺘﺮﺩﺍﻡ ﺑﺎﻳﺪ ﺗﺎ ﺳﺎﻝ ‪ ٢٠٠٤‬ﺍﺟﺮﺍ ﺷﻮﺩ‪.‬‬ ‫ﺍﮔﺮ ﺳــﺎﮐﻨﺎﻥ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺭﺍ ﺑﻪ ﺩﻭ ﺩﺳﺘﻪ ﺷﻬﺮﻭﻧﺪﺍﻥ ﻭ‬ ‫ﻣﻬﺎﺟﺮﺍﻥ ﺗﻘﺴــﻴﻢ ﮐﻨﻴﻢ‪ ،‬ﻣﺘﻮﺟﻪ ﺧﻮﺍﻫﻴﺪ ﺷﺪ ﮐﻪ ﺍﮐﺜﺮﻳﺖ‬ ‫ﺟﻤﻌﻴﺖ ﻣﺴــﻠﻤﺎﻥ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘــﺎ ﺍﺯ ﻣﻬﺎﺟﺮﺍﻥ ﻭ ﻓﺮﺯﻧﺪﺍﻥ‬ ‫ﻣﻬﺎﺟﺮﺍﻥ ﺗﺸﮑﻴﻞ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ‪ ،‬ﮐﻨﺘﺮﻝ ﻳﺎ ﻣﺤﺪﻭﺩ‬ ‫ﮐﺮﺩﻥ ﻣﻬﺎﺟﺮﺕ ﺑﻪ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‪ ،‬ﺗﻼﺵ ﺑﺮﺍﯼ ﺍﻳﺠﺎﺩ ﻣﺎﻧﻊ‬ ‫ﻓﺮﻫﻨﮕﯽ ﺑﻴﻦ ﮐﺴﺎﻧﯽ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺍﺭﻭﭘﺎ ﺯﻧﺪﮔﯽ ﻣﯽﮐﻨﻨﺪ ﻭ‬ ‫»ﺩﻳﮕﺮﯼ« ﺍﺳﺖ‪ ،‬ﻳﻌﻨﯽ ﺩﻭ ﻗﺸﺮ ﻣﻬﺎﺟﺮﺍﻥ ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ)‪cf.‬‬ ‫‪.(Zolberg and Litt Woon, 1999‬‬ ‫ﺍﻓﺰﺍﻳﺶ ﮐﻨﺘﺮﻝ ﻣﻬﺎﺟﺮﺕ ﻭ ﺍﻗﺪﺍﻣﺎﺕ ﺍﻣﻨﻴﺘﯽ ﻫﻤﭽﻨﻴﻦ‬ ‫ﺭﺍﻫﯽ ﺑﺮﺍﯼ ﻧﻈﺎﺭﺕ ﺑﺮ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺑﻪ ﻣﻨﻈﻮﺭ ﺷﻨﺎﺳــﺎﻳﯽ ﻭ‬ ‫ﺟﺪﺍﺳــﺎﺯﯼ ﺑﻪ ﺍﺻﻄــﻼﺡ ﻣﻴﺎﻧﻪ ﺭﻭﻫﺎ ﺍﺯ ﺍﻓــﺮﺍﻁ ﮔﺮﺍﻳﺎﻥ ﺑﻪ‬ ‫ﺧﺼــﻮﺹ ﺑﻌﺪ ﺍﺯ ﻭﺍﻗﻌﻪ ﻳﺎﺯﺩﻩ ﺳــﭙﺘﺎﻣﺒﺮ ﺑﻪ ﺩﻟﻴﻞ ﺗﺮﺱ ﺍﺯ‬ ‫ﺍﻗﺪﺍﻣﺎﺕ ﺧﺸﻮﻧﺖ ﺁﻣﻴﺰ ﮔﺮﻭﻩﻫﺎﯼ ﺗﺮﻭﺭﻳﺴﺘﯽ )ﺟﻨﺒﺶ ﺍﻟﻬﺎﻡ‬ ‫ﺑﺨﺶ ﺍﺯ ﻭﻫﺎﺑﯽﻫﺎ ﻭ ﺳــﻠﻔﯽﻫﺎ ﺑﻪ ﻧﺎﻡ ﺍﻟﻘﺎﻋﺪﻩ( ﺑﺎﻋﺚ ﺷﺪﻩ‬ ‫ﺍﺳــﺖ ﮐﻪ ﺩﻭﻟﺖﻫﺎﯼ ﺍﺭﻭﭘﺎﻳﯽ ﺗﻮﺟﻪ ﺧﺎﺻﯽ ﺑﻪ ﮔﺮﻭﻩﻫﺎﯼ‬ ‫ﺍﺳــﻼﻣﯽ ﺩﺭ ﮐﺸﻮﺭ ﺧﻮﺩ ﻭ ﻳﺎ ﻣﻨﺎﻃﻖ ﻣﺠﺎﻭﺭ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ‬ ‫ﺑﺎﺷــﺪ‪ .‬ﺁﻧﻬﺎ ﺑﻪ ﺩﻧﺒﺎﻝ ﺍﻓﺘﺮﺍﻕ ﻋﻨﺎﺻﺮ ﺧﻄﺮﻧﺎﮎ ﺍﺳــﻼﻡ ﮔﺮﺍ‬ ‫ﺍﺯ ﻣﺮﺩﻡ ﻋﺎﺩﯼ ﻭ ﺑﯽﮔﻨﺎﻫﯽ ﮐﻪ ﻓﻘﻂ ﺑﻪ ﺷﻌﺎﺋﺮ ﺩﻳﻦ ﺍﺳﻼﻡ‬ ‫ﻋﻤﻞ ﻣﯽﮐﻨﺪ‪ ،‬ﻫﺴــﺘﻨﺪ‪ .‬ﺑــﺎ ﺍﻳﻦ ﺣﺎﻝ ﺍﻳﻦ ﮐﺎﺭ ﺳــﺎﺩﻩﺍﯼ‬ ‫ﻧﻴﺴــﺖ‪ .‬ﻣﺨﺎﻟﻔﺖ ﺑﺴــﻴﺎﺭﯼ ﺍﺯ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﻭ ﺍﻧﺠﻤﻦﻫﺎﯼ‬ ‫ﻣﺮﺩﻣﯽ ﻭ ﺍﻓﺸــﺎﮔﺮﯼ ﺩﺭ ﻣﻮﺭﺩ ﺷــﻴﻮﻩﻫﺎﯼ ﺗﺒﻌﻴﺾ ﺁﻣﻴﺰ ﻭ‬ ‫ﻧﻘﺾ ﺣﻘﻮﻕ ﻣﺪﻧﯽ ﻭ ﺁﺯﺍﺩﯼﻫﺎﯼ ﺍﺳﺎﺳــﯽ ﻣﻘﺎﻣﺎﺕ ﺩﻭﻟﺘﯽ‬ ‫ﺩﺭ ﺳﺮﺍﺳﺮ ﺍﺭﻭﭘﺎ ﻣﺎﻧﻊ ﺍﺟﺮﺍﯼ ﺍﻳﻦ ﺭﻭﻧﺪ ﺍﺳﺖ‪.‬‬ ‫ﻧﮕﺮﺍﻧﯽﻫــﺎﯼ ﻧﺎﺷــﯽ ﺍﺯ ﺗﺮﻭﺭﻳﺴــﻢ ﻭ ﻣﻬﺎﺟــﺮﺕ ﺩﺭ‬ ‫ﻃــﺮﺡ ﻣﺸــﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ ‪ -‬ﻣﺪﻳﺘﺮﺍﻧــﻪ ﺍﺯ ﺁﻏﺎﺯ ﺍﻳــﻦ ﻓﺮﺍﻳﻨﺪ‬ ‫ﺑــﻪ ﭼﺸــﻢ ﻣﯽﺧــﻮﺭﺩ)‪ (Volpi, 2004: 156‬ﺑﺎ ﻭﺟﻮﺩ‬ ‫ﺍﻳــﻦ‪ ،‬ﻭﺍﻗﻌﻪ ﻳﺎﺯﺩﻫﻢ ﺳــﭙﺘﺎﻣﺒﺮ ﺑﺮ ﺍﺭﺗﺒﺎﻁ ﻣﺴــﺘﻘﻴﻢ ﻣﻴﺎﻥ‬ ‫ﻣﻬﺎﺟــﺮﺕ ﻭ ﺧﻄــﺮﺍﺕ ﺍﻣﻨﻴﺘﯽ ﻭ ﺍﻳﺠﺎﺩ ﺗﻨــﺶ ﺩﺭ ﺍﺟﺮﺍﯼ‬ ‫ﻃﺮﺡ ﻣﺸــﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ ‪ -‬ﻣﺪﻳﺘﺮﺍﻧﻪ‪ ،‬ﺍﺯ ﻳــﮏ ﻃﺮﻑ‪ ،‬ﺗﺮﻭﻳﺞ‬ ‫ﺩﻣﻮﮐﺮﺍﺳــﯽ ﻭ ﺁﺯﺍﺩﺳﺎﺯﯼ ﺩﺭ ﺳــﺎﺣﻞ ﺟﻨﻮﺑﯽ ﻣﺪﻳﺘﺮﺍﻧﻪ ﻭ‬

‫ﺍﺯ ﺩﻳﮕﺮﺳــﻮ‪ ،‬ﺩﻗﺖ ﻧﻈﺎﺭﺕ ﺑﺮ ﻋﻨﺎﺻﺮ ﺑﺎﻟﻘﻮﻩ ﺗﺮﻭﺭﻳﺴﺘﯽ ﻳﺎ‬ ‫ﺟﻨﺒﺶﻫﺎﯼ ﺳﻴﺎﺳــﯽ ﺧﺮﺍﺑﮑﺎﺭﺍﻧﻪ ﺗﺎﮐﻴﺪ ﻣﯽﮐﻨﺪ‪Gil-) .‬‬ ‫‪ (lespie, 2003;Volpi, 2004‬ﺍﻳــﻦ ﺩﺭ ﺣﺎﻟــﯽ‬ ‫ﺍﺳــﺖ ﮐــﻪ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺟﻬــﺖ ﺗﻀﻤﻴﻦ ﺍﻣﻨﻴــﺖ ﮐﻮﺗﺎﻩ‬ ‫ﻣــﺪﺕ ﺩﺭ ﻣﻨﻄﻘﻪ ﺍﺭﻭﭘﺎ ﻣﺪﻳﺘﺮﺍﻧﻪ‪ ،‬ﺩﺭ ﺗﻮﺳــﻌﻪ ﺍﺟﺘﻤﺎﻋﯽ ﻭ‬ ‫ﺳﻴﺎﺳــﯽ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﻭ ﺷﻤﺎﻝ ﺁﻓﺮﻳﻘﺎ )‪ (MEDA‬ﺩﺧﺎﻟﺖ‬ ‫ﭼﻨﺪﺍﻧﯽ ﻧــﺪﺍﺭﺩ ﻭ ﺍﻳﻦ ﺍﻣﺮ ﺭﺍ ﺑﺮ ﻋﻬﺪﻩ ﻗﺪﺭﺕ ﺍﺳــﺘﺒﺪﺍﺩﯼ‬ ‫ﺭﮊﻳﻢﻫــﺎﯼ ﻣﺤﻠﯽ ﻭﺍﮔــﺬﺍﺭ ﮐﺮﺩﻩ ﺍﺳــﺖ )‪Brumberg,‬‬ ‫‪ (2000‬ﺍﻣــﺎ ﺍﺯ ﺁﻧﺠــﺎ ﮐــﻪ ﺩﺭ ﺟﻨﻮﺏ ﺩﺭﻳــﺎﯼ ﻣﺪﻳﺘﺮﺍﻧﻪ‪،‬‬ ‫ﺍﻧﺠﻤﻦﻫﺎﯼ ﺍﺳــﻼﻣﯽ ﺳــﺘﻮﻥ ﻓﻘﺮﺍﺕ ﻓﻌﺎﻟﻴﺖﻫﺎﯼ ﻧﻮﻋﯽ‬ ‫ﺟﺎﻣﻌﻪ ﺷــﻬﺮﯼ ﻭ ﻏﻴﺮ ﺩﻭﻟﺘﯽ ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﯽﺩﻫﺪ‪ ،‬ﻫﺮﮔﻮﻧﻪ‬ ‫ﺍﻗﺪﺍﻡ ﺿﺪ ﺍﺳــﻼﻣﯽ ﮐﻪ ﻧﺘﻴﺠﻪ ﺳــﺮﮐﻮﺏ ﺑﺎﻟﻘــﻮﻩ ﺟﺮﻳﺎﻥ‬ ‫ﺩﻣﻮﮐﺮﺍﺳــﯽ ﺍﺳــﺖ ﻫﺪﻑ ﻭ ﺗﺎﺛﻴﺮ ﻃﺮﺡ ﻣﺸــﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ‬ ‫ﻣﺪﻳﺘﺮﺍﻧﻪ ﺭﺍ ﺑﻪ ﺧﻄﺮ ﻣﯽﺍﻧﺪﺍﺯﺩ‪.‬‬‫ﺣﻮﺯﻩ ﺍﺟﺘﻤﺎﻋﯽ‬

‫ﺭﻭﺍﺑﻂ ﺍﺳﻼﻡ ﻭ ﺣﻮﺯﻩ ﺍﺭﻭﭘﺎ ‪-‬ﻣﺪﻳﺘﺮﺍﻧﻪ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫ﺍﺯ ﺁﻧﺠﺎ ﮐﻪ ﺭﺳﻮﻡ ﺍﺳﻼﻣﯽ ﻧﻤﻮﺩ ﻓﺮﻫﻨﮕﯽ ﺷﻤﺎﻝ ﺁﻓﺮﻳﻘﺎ‬ ‫ﻭ ﮐﺸﻮﺭﻫﺎﯼ ﻣﻨﻄﻘﻪ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺩﺭﮔﻴﺮ ﺩﺭ ﻓﺮﺍﻳﻨﺪ ﺑﺎﺭﺳﻠﻮﻧﺎ‬ ‫ﺍﺳﺖ‪ ،‬ﺍﺭﮐﺎﻥ ﮔﻔﺖ ﻭ ﮔﻮﯼ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﻃﺮﺡ ﻣﺸﺎﺭﮐﺖ‬ ‫ﺍﺭﻭﭘﺎ ﻣﺪﻳﺘﺮﺍﻧﻪ ﺑﻪ ﻭﺿﻮﺡ ﻧﺸﺎﻥ ﻣﯽﺩﻫﺪ ﮐﻪ ﻃﺮﺡ ﻣﺸﺎﺭﮐﺖ‬ ‫ﺍﺭﻭﭘﺎ ‪ -‬ﻣﺪﻳﺘﺮﺍﻧﻪ ﺩﺭ ﺑﻬﺒﻮﺩ ﺍﺭﺗﺒﺎﻁ ﻣﻴﺎﻥ ﺍﺭﻭﭘﺎ ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ‬ ‫)ﺩﺭ ﻣﻔﻬﻮﻡ ﻭﺳــﻴﻊ‪ :‬ﺟﻨﺒﻪﻫﺎﯼ ﻣﺬﻫﺒــﯽ ﻭ ﻧﻴﺰ ﻓﺮﻫﻨﮕﯽ ﻭ‬ ‫ﺍﺟﺘﻤﺎﻋﯽ ﺳﻨﻦ( ﻣﻮﺛﺮ ﺍﺳــﺖ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺣﻀﻮﺭ ﺍﻳﻤﺎﻥ ﺩﺭ‬ ‫ﺳــﺒﺪ ﻓﺮﻫﻨﮕﯽ ﺍﻳﻦ ﺣﻮﺯﻩ ﺑﻪ ﺻﺮﺍﺣﺖ ﺩﺭ ﺑﻴﺎﻧﻴﻪ ﺑﺎﺭﺳﻠﻮﻧﺎ‬ ‫ﺗﺸــﻮﻳﻖ ﻭ ﺑﺎﺭﻫﺎ ﻭ ﺑﺎﺭﻫﺎ ﺍﺯ ﺳﻮﯼ ﻣﺴﺌﻮﻟﻴﻦ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‬ ‫ﺗﺼﻮﻳﺐ ﺷﺪﻩ ﺍﺳﺖ‪) .‬ﻣﺸــﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ ﻣﺪﻳﺘﺮﺍﻧﻪ ﭼﺎﺭﭼﻮﺏ‬ ‫ﺍﺻﻠﯽ ﺑﺮﺍﯼ ﺭﻭﺍﺑﻂ ﺳﻴﺎﺳــﯽ‪ ،‬ﺍﻗﺘﺼﺎﺩﯼ ﻭ ﺍﺟﺘﻤﺎﻋﯽ ﻭ ﻧﻴﺰ‬

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‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺩﺭ ﺣﻮﺯﻩ ﺍﺟﺘﻤﺎﻋــﯽ ﺗﻤﺮﮐﺰ ﺑﺮ ﻋﺪﻡ ﺗﺒﻌﻴﺾ ﺍﺯ ﺍﻫﻤﻴﺖ‬ ‫ﺑﺴــﻴﺎﺭ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍﺳﺖ‪ .‬ﺍﮔﺮ ﭼﻪ ﻣﺎﺩﻩ ‪ ١٣‬ﻣﻌﺎﻫﺪﻩ ﺗﺸﮑﻴﻞ‬ ‫ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻣﺒﻨﯽ ﺑﺮ ﺭﻭﺍﺑﻂ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺑﺎ ﺍﺳﻼﻡ ﺑﺮ ﺍﺻﻞ‬ ‫ﻋﺪﻡ ﺗﺒﻌﻴﺾ ﺗﺎﮐﻴﺪ ﺩﺍﺭﺩ‪)،‬ﺑﺮ ﺍﺳــﺎﺱ ﺟﻨﺲ‪ ،‬ﺭﻳﺸﻪ ﻧﮋﺍﺩﯼ‬ ‫ﻳــﺎ ﻗﻮﻣﯽ‪ ،‬ﻣﺬﻫﺐ ﻳــﺎ ﻋﻘﻴﺪﻩ‪ ،‬ﻣﻌﻠﻮﻟﻴﺖ‪ ،‬ﺳــﻦ ﻳﺎ ﮔﺮﺍﻳﺶ‬ ‫ﺟﻨﺴﯽ( ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‪ ،‬ﺗﺒﻌﻴﺾ ﻣﺬﻫﺒﯽ ﺭﺍ ﺑﺎ ﺻﺪﻭﺭ ﻣﺘﻤﻢ‬ ‫ﺳــﺎﻝ ‪ ٢٠٠٠‬ﻣﺒﻨﯽ ﺑﺮ ﻣﻨﻊ ﺗﺒﻌﻴﺾ ﺩﺭ ﺍﺷﺘﻐﺎﻝ ﺑﺮ ﺍﺳﺎﺱ‬ ‫ﻣﺬﻫﺐ ﻭ ﺍﻋﺘﻘﺎﺩ‪ ،‬ﻣﻌﻠﻮﻟﻴﺖ‪ ،‬ﺳــﻦ ﻭ ﺟﻨﺴــﻴﺖ ﺭﺍ ﻣﻤﻨﻮﻉ‬ ‫ﮐــﺮﺩ‪cf. Council of the European Uni-) .‬‬ ‫‪(on,2000; Margiotta-Broglio, 2003‬‬ ‫ﺍﻳــﻦ ﺑﺨــﺶ ﺍﺯ ﻗﺎﻧﻮﻥ ﺑــﻪ ﻣﻨﻈﻮﺭ ﺣﺮﺍﺳــﺖ ﺍﺯ ﺣﻘﻮﻕ‬ ‫ﺍﻗﻠﻴﺖﻫﺎﯼ ﻣﺬﻫﺒﯽ ﺍﺯ ﺟﻤﻠﻪ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺩﺭ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‬ ‫ﺍﻳﺠــﺎﺩ ﮔﺮﺩﻳﺪﻩ ﺍﺳــﺖ‪ .‬ﺑﺎ ﺍﻳــﻦ ﺣﺎﻝ‪ ،‬ﻣﻮﺿﻮﻉ ﺍﺳــﻼﻡ ﺩﺭ‬ ‫ﺍﺭﺗﺒــﺎﻁ ﺑﺎ ﺗﺒﻌﻴﺾ ﻭ ﻧﮋﺍﺩﭘﺮﺳــﺘﯽ ﺑﯽﺩﺭﻧــﮓ ﭘﺲ ﺍﺯ ﻭﻗﻊ‬ ‫ﺣﺎﺩﺛﻪ ﻳﺎﺯﺩﻩ ﺳــﭙﺘﺎﻣﺒﺮ ﻇﺎﻫﺮ ﺷــﺪ‪ ،‬ﻣﺮﮐﺰ ﻧﻈﺎﺭﺕ ﺍﺭﻭﭘﺎ ﺑﺮ‬ ‫ﻧﮋﺍﺩﭘﺮﺳﺘﯽ ﻭ ﺑﻴﮕﺎﻧﻪ ﻫﺮﺍﺳــﯽ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ )‪(EUMC‬‬ ‫ﻣﺠﻤﻮﻋﻪﺍﯼ ﺍﺯ ﮔﺰﺍﺭﺵﻫﺎﯼ ﻣﻨﻄﻘﻪﺍﯼ ﺍﺯ ﻭﺍﮐﻨﺶﻫﺎﯼ ﺿﺪ‬ ‫ﺍﺳﻼﻣﯽ ﭘﺲ ﺍﺯ ﻋﻤﻠﻴﺎﺕ ﺗﺮﻭﺭﻳﺴﻴﺘﯽ ﻋﻠﻴﻪ ﺍﻳﺎﻻﺕ ﻣﺘﺤﺪﻩ‬ ‫ﺁﻣﺮﻳﮑﺎ ﺭﺍ ﺩﺭ ﮐﻤﻴﺴﻴﻮﻥ ﻣﻄﺮﺡ ﻧﻤﻮﺩ‪(٢٠٠١,EUMC) .‬‬ ‫ﺍﻭﻟﻴﻦ ﺑﺎﺭ ﺍﻳﻦ ﮔﺰﺍﺭﺵ ﺩﺭ ﺳــﺎﻝ ‪ ٢٠٠١‬ﻭ ﺳــﭙﺲ ﺧﻼﺻﻪ‬ ‫ﮔﺰﺍﺭﺵ ﺍﺳــﻼﻡ ﻫﺮﺍﺳﯽ ﺩﺭ ﻣﺎﻩ ﻣﻪ ﺳــﺎﻝ ‪ ٢٠٠٢‬ﻣﻨﺘﺸﺮ‬ ‫ﺷﺪ)‪.(٢٠٠٢ ,Allen & Nielsen‬‬

‫ﺯﻣﺴﺘﺎﻥ ﺳــﺎﻝ ﺑﻌﺪ‪ ،‬ﮐﻤﻴﺴﺮ ﺍﺳــﺘﺨﺪﺍﻣﯽ ﻭ ﺍﺟﺘﻤﺎﻋﯽ‬ ‫ﺍﺭﻭﭘﺎ‪ ،‬ﺁﻧﺎ ﺩﻳﺎﻣﺎﻧﺘﻮﭘﻮﻟﻮ‪ ،‬ﺑﺮﺍﯼ ﻫﻤﮑﺎﺭﯼ ﺑﺎ ‪ ،EUMC‬ﺳــﻪ‬ ‫ﮐﺎﺭﮔﺎﻩﻫﺎﯼ ﺁﻣﻮﺯﺷﯽ ﺭﺍ ﺗﺮﺗﻴﺐ ﺩﺍﺩ ﻭ ﺩﺭ ﺁﻥ ﺩﺍﻧﺸﮕﺎﻫﻴﺎﻥ‪،‬‬ ‫ﻣﺘﺨﺼﺼﺎﻥ ﻭ ﺳﻴﺎﺳــﺖ ﮔﺬﺍﺭﺍﻥ ﻣﻮﺿﻮﻉ ﺗﺒﻌﻴﺾ ﻗﻮﻣﯽ ﻭ‬ ‫ﻣﺬﻫﺒﯽ ﺭﺍ ﺩﺭ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺑﻪ ﺑﺤﺚ ﮔﺬﺍﺭﺩﻧﺪ‪ .‬ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺑﻪ‬ ‫ﻃﻮﺭ ﺧﺎﺹ ﺑﺮ ﺿﺪﺳﺎﻣﯽ )ﺩﺳﺎﻣﺒﺮ ‪ ،(٢٠٠٢‬ﺍﺳﻼﻡ ﻫﺮﺍﺳﯽ‬ ‫)ﻓﻮﺭﻳــﻪ ‪ (٢٠٠٣‬ﻭ ﮔﻔﺖ ﻭ ﮔﻮﯼ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕﯽ )ﻣﺎﺭﺱ‬ ‫‪ (٢٠٠٣‬ﻣﺘﻤﺮﮐﺰ ﺑﻮﺩ )‪see European Commissi-‬‬ ‫‪ .(on, 2002 and 2003‬ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ‪ ،‬ﺍﻳﻦ ﺟﻠﺴــﺎﺕ ﭘﺮ‬ ‫ﺯﺭﻕ ﻭ ﺑﺮﻕ ﻭ ﮐﻤﻴﺴــﻴﻮﻥ ﺍﺭﻭﭘﺎﻳﯽ ﺣﺎﻣﯽ ﮐﻤﻴﺴﻴﻮﻥ ﻧﺴﻞ‬ ‫ﺟﻮﺍﻥ‪ ،‬ﻫﻮﻳﺖﻫﺎﯼ ﻓﺮﺍ ﻣﻠﯽ ﻭ ﺍﺳﻼﻡ ﻫﺮﺍﺳﯽ ﮐﻨﻔﺮﺍﻧﺲ ﻣﺎﻩ‬ ‫ﻣــﻪ‪(European Commission, 2003c) ٢٠٠٣‬‬ ‫ﺭﺍﻫﻨﻤﺎﻳﯽ ﻣﻔﻴﺪﯼ ﺭﺍ ﺑﺮﺍﯼ ﺳﻴﺎﺳــﺖ ﮔﺬﺍﺭﺍﻥ ﺩﺭ ﺧﺼﻮﺹ‬ ‫ﻣﻮﺿــﻮﻉ ﻋــﺪﻡ ﺗﺒﻌﻴﺾ ﺍﺭﺍﺋــﻪ ﻧﮑﺮﺩ‪ .‬ﻫﺮﭼﻨــﺪ ﺁﻧﭽﻪ ﻣﻬﻢ‬ ‫ﺍﺳــﺖ‪ ،‬ﻃﺮﺡﻫﺎﯼ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺑــﺮﺍﯼ ﺑﺮﺍﻧﮕﻴﺨﺘﻦ ﺁﮔﺎﻫﯽ‬ ‫ﺩﺭ ﻣﻮﺭﺩ ﻣﺸــﮑﻼﺕ ﻭ ﭼﺎﻟﺶﻫﺎﻳﯽ ﺍﺳــﺖ ﮐﻪ ﺍﺭﻭﭘﺎ ﺑﺎ ﺁﻥ‬ ‫ﻣﻮﺍﺟﻪ ﺍﺳــﺖ‪ .‬ﻫﻤﭽﻨﻴﻦ ﻫﺪﻑ ﺩﻳﮕﺮ ﺍﺗﺤﺎﺩﻳﻪ ﻣﺸــﺎﺭﮐﺖ‬ ‫ﺍﮐﺜﺮﻳﺘــﯽ ﮔﺮﻭﻩﻫﺎﯼ ﻣﺨﺘﻠــﻒ ﺷــﻬﺮﻭﻧﺪﺍﻥ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‬ ‫)ﺳــﺎﮐﻨﺎﻥ ﻭ ﻣﻬﺎﺟﺮﺍﻥ( ﺩﺭ ﺣﺎﮐﻤﻴﺖ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺍﺳﺖ‪.‬‬ ‫)‪.(cf. European Commission, 2001a‬‬ ‫ﺍﻳــﻦ ﻣﻮﺿﻮﻉ ﻧﻤﻮﻧــﻪﺍﯼ ﺍﺯ ﺍﻗﺪﺍﻡ ﺍﺗﺤﺎﺩﻳــﻪ ﺍﺭﻭﭘﺎ ﺑﺮﻏﻢ‬ ‫ﻋــﺪﻡ ﺍﻧﺴــﺠﺎﻡ ﻭ ﻧﺎﮐﺎﺭﺁﻣــﺪﯼ ﻧﻬﺎﺩﯼ ﺁﻥ ﺍﺳــﺖ ﮐﻪ ﻗﺎﺩﺭ‬ ‫ﺍﺳــﺖ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﮏ ﻗﺪﺭﺕ ﻭ ﻣﺸﺎﺭﮐﺖ ﮐﻨﻨﺪﻩ ﺑﺮﺍﯼ ﺻﻠﺢ‬ ‫ﺟﻬﺎﻧــﯽ ﻭ ﺣﮑﻮﻣﺖ ﺑﻬﺘﺮ ﺩﺭ ﺷــﺮﺍﻳﻂ ﺟﻨﮓ ﺑﺮﻧﺎﻣﻪ ﺭﻳﺰﯼ‬ ‫ﻧﻤﺎﻳﺪ)‪.(Pace, 2006‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٦٢‬‬

‫ﮔﻔــﺖ ﻭﮔﻮ ﻭ ﻫﻤﮑﺎﺭﯼﻫﺎﯼ ﻣﻨﻄﻘﻪﺍﯼ ﺩﺭ ﺩﺭﻳﺎﯼ ﻣﺪﻳﺘﺮﺍﻧﻪ‬ ‫ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﻣﺸﺎﺭﮐﺖ ﻓﺮﺁﻳﻨﺪ ﺑﺎﺭﺳــﻠﻮﻧﺎ ﻧﺎﻣﻴﺪﻩ ﻣﯽﺷﻮﺩ ﻭ‬ ‫ﺷــﺎﻣﻞ ‪ ٣٨‬ﻋﻀﻮ‪ ٢٥ :‬ﮐﺸﻮﺭﻋﻀﻮ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‪ ،‬ﺳﻪ ﻧﺎﻣﺰﺩ‬ ‫ﺑﺮﺍﯼ ﻋﻀﻮﻳﺖ ﺩﺭ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻭ ﺩﻩ ﮐﺸﻮﺭ ﺷﻨﺎﺧﺘﻪ ﺷﺪﻩ‬ ‫ﺩﻳﮕﺮ ﺑﻪ ﻋﻨﻮﺍﻥ ﺷــﺮﮐﺎﯼ ﺩﺭﻳﺎﯼ ﻣﺪﻳﺘﺮﺍﻧﻪ ﺍﺳﺖ‪ .‬ﻣﺸﺎﺭﮐﺖ‬ ‫ﺍﺭﻭﭘــﺎ ﺩﺭ ﺩﺭﻳــﺎﯼ ﻣﺪﻳﺘﺮﺍﻧﻪ ﻓﻀﺎﯼ ﺍﻋﺘﻤــﺎﺩ ﺭﺍ ﺩﺭ ﻣﻨﻄﻘﻪ‬ ‫ﺍﻳﺠﺎﺩ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﻣﺸــﺎﺭﮐﺖ ﻓﻌﺎﻝ ﺍﺳﺮﺍﺋﻴﻞ ﻭ ﺗﺸﮑﻴﻼﺕ‬ ‫ﺧﻮﺩﮔﺮﺩﺍﻥ ﻓﻠﺴــﻄﻴﻦ ﻣﺼﺪﺍﻕ ﺑﺎﺭﺯ ﺍﻳﻦ ﻇﺮﻓﻴﺖ ﻳﮑﭙﺎﺭﭼﻪ‬ ‫ﺳﺎﺯﯼ ﺍﺳﺖ‪(.‬‬ ‫ﺍﻭﻟﻴﻦ ﮐﻨﻔﺮﺍﻧﺲ ﻭﺯﻳﺮﺍﻥ ﺧﺎﺭﺟﻪ ﺑﺎﺭﺳﻠﻮﻧﺎ ﺩﺭ ﺳﺎﻝ ‪١٩٩٥‬‬ ‫ﺑﺮﮔﺰﺍﺭ ﺷﺪ‪ ،‬ﻧﻘﻄﻪ ﺷﺮﻭﻉ‪ ،‬ﺍﺭﺗﺒﺎﻁ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻭ ﮐﺸﻮﺭﻫﺎﯼ‬ ‫ﻣﻨﻄﻘﻪ ﻣﺪﻳﺘﺮﺍﻧﻪ ﺑﻮﺩ‪ .‬ﺩﺭ ﻃﻮﻝ ﺩﻩ ﺳﺎﻝ ﮔﺬﺷﺘﻪ‪ ،‬ﻣﺸﺎﺭﮐﺖ‬ ‫ﺍﺭﻭﭘﺎ ﻣﺪﻳﺘﺮﺍﻧﻪ ﺑﻪ ﺍﻫﺪﺍﻑ ﺑﺴــﻴﺎﺭﯼ ﺩﺳــﺖ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﺯ‬ ‫ﺟﻨﺒﻪ ﺳﻴﺎﺳــﯽ ﺗﺮﻭﻳﺞ ﮔﻔﺖ ﻭﮔــﻮ ﻭ ﻫﻤﮑﺎﺭﯼ ﺑﺮﺍﯼ ﺛﺒﺎﺕ‬ ‫ﻭ ﺍﻣﻨﻴﺖ ﺑﻴﺸــﺘﺮ ﺩﺭ ﻣﻨﻄﻘﻪ ﻣﺪﻳﺘﺮﺍﻧﻪ ﺍﻳﺠﺎﺩ ﺷﺪ‪ .‬ﺍﺯ ﻟﺤﺎﻅ‬ ‫ﺍﻗﺘﺼﺎﺩﯼ‪ ،‬ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘــﺎ ﺑﻮﺩﺟﻪ ﺣﺪﻭﺩ ‪ ٠٠٠ .٩‬ﻣﻴﻠﻴﻮﻥ‬ ‫ﻳــﻮﺭﻭ ﺑﺮﺍﯼ ﺑﺮﻧﺎﻣﻪ ﻫﻤﮑﺎﺭﯼ ‪ MEDA‬ﻭ ﺑﻪ ﻫﻤﻴﻦ ﻣﻴﺰﺍﻥ‬ ‫ﻭﺍﻡﻫــﺎﯼ ﺑﺎﻧﮏ ﺳــﺮﻣﺎﻳﻪ ﮔﺬﺍﺭﯼ ﺑــﺮﺍﯼ ﺣﻤﺎﻳﺖ ﺍﺯ ﺑﺨﺶ‬ ‫ﺧﺼﻮﺻﯽ ﻭ ﺍﻧﻮﺍﻉ ﭘﺮﻭﮊﻩﻫﺎ ﺍﺯ ﺟﻤﻠﻪ ﺯﻳﺮﺳﺎﺧﺖﻫﺎﯼ ﺁﺏ ﺩﺭ‬ ‫ﺍﺭﺩﻥ ﻭ ﮐﻨﺘﺮﻝ ﭘﺪﻳﺪﻩ ﺑﻴﺎﺑﺎﻥ ﺯﺍﻳﯽ ﺩﺭ ﻣﻨﻄﻘﻪ ﻭ ﺑﺮﻧﺎﻣﻪﻫﺎﯼ‬ ‫ﺑﺴﻴﺎﺭﯼ ﺍﺯﺍﻳﻦ ﺩﺳﺖ ﺭﺍ ﺗﺼﻮﻳﺐ ﻧﻤﻮﺩ‪ .‬ﮔﺎﻡﻫﺎﯼ ﻣﻬﻤﯽ ﻧﻴﺰ‬ ‫ﺑﺎ ﻫﺪﻑ ﺍﻳﺠﺎﺩ ﻣﻨﻄﻘﻪ ﺁﺯﺍﺩ ﺗﺠﺎﺭﯼ )‪ (EMFTA‬ﺩﺭ ﺳﺎﻝ‬ ‫‪ ٢٠١٠‬ﺑﺮﺩﺍﺷــﺘﻪ ﺷﺪﻩ ﺍﺳــﺖ‪ .‬ﻣﻮﺍﻓﻘﺖ ﻧﺎﻣﻪﻫﺎﯼ ﺍﺭﻭﭘﺎﻳﯽ‪،‬‬ ‫ﻣﺠﻤﻊ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻣﺪﻳﺘﺮﺍﻧﻪ ﻭ ﺗﻘﺮﻳﺒﺎ ﺗﻤﺎﻡ ﮐﺸــﻮﺭﻫﺎﯼ‬ ‫ﺳﻮﺍﺣﻞ ﺟﻨﻮﺑﯽ ﺑﻪ ﭘﻴﺸﺮﻓﺖﻫﺎﯼ ﻋﻤﺪﻩﺍﯼ ﺩﺭ ﺁﺯﺍﺩ ﺳﺎﺯﯼ‬ ‫ﺗﺠﺎﺭﺕ ﻭ ﺍﻓﺰﺍﻳﺶ ﺣﺠﻢ ﻣﺒﺎﺩﻻﺕ ﺗﺠﺎﺭﯼ ﺩﺭ ﻣﻨﻄﻘﻪ ﻧﺎﺋﻞ‬ ‫ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻣﺸــﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ ﻣﺪﻳﺘﺮﺍﻧﻪ ﻧﻴﺰ ﺑﺎ ﺍﻳﺠﺎﺩ ﻣﺤﻠﯽ‬ ‫ﺑﺮﺍﯼ ﻣﺸــﻮﺭﺕ ﻣﺎﻧﻨﺪ ﻣﺠﻤﻊ ﭘﺎﺭﻟﻤﺎﻧﯽ ﺍﺭﻭﭘﺎ ﻣﺪﻳﺘﺮﺍﻧﻪ‪ ،‬ﮐﻪ‬ ‫ﺑــﻪ ﺻــﻮﺭﺕ ﺩﻭﺭﻩﺍﯼ ‪ ٢٤٠‬ﻗﺎﻧﻮﻧﮕﺬﺍﺭ ﺭﺍ ﺍﺯ ﻫﺮ ﺩﻭ ﺳــﺎﺣﻞ‬ ‫ﮔﺮﺩﻫــﻢ ﻣﯽﺁﻭﺭﺩ‪ .‬ﺭﺍﻩ ﺍﻧﺪﺍﺯﯼ ﺑﻨﻴــﺎﺩ ﺍﺭﻭﭘﺎ ﻣﺪﻳﺘﺮﺍﻧﻪﺍﯼ ﺁﻧﺎ‬ ‫ﻟﻴﻨــﺪﺍ ﺑــﺮﺍﯼ ﮔﻔﺖ ﻭﮔــﻮﯼ ﺑﻴﻦ ﻓﺮﻫﻨﮓﻫﺎ ﮐﻪ ﺩﺭ ﺳــﺎﻝ‬ ‫‪ ٢٠٠٥‬ﺩﺭ ﺍﺳــﮑﻨﺪﺭﻳﻪ ﺍﻓﺘﺘﺎﺡ ﺷﺪ‪ ،‬ﻧﺸﺎﻥ ﺩﻫﻨﺪﻩ ﭘﻴﺸﺮﻓﺖ‬ ‫ﺗﻮﺳــﻌﻪ ﻣﺒﺎﺩﻻﺕ ﻓﺮﻫﻨﮕﯽ ﺩﺭ ﺩﺭﻳــﺎﯼ ﻣﺪﻳﺘﺮﺍﻧﻪ ﺍﺯ ﻃﺮﻳﻖ‬ ‫ﻣﺸﺎﺭﮐﺖ ﻓﻌﺎﻝ ﺳﺎﺯﻣﺎﻥﻫﺎﯼ ﺟﺎﻣﻌﻪ ﻣﺪﻧﯽ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﻣﺎﻩ ﮊﻭﺋﻦ ﺳﺎﻝ ‪ ،٢٠٠٤‬ﻣﺸﺎﺭﮐﺖ ﺭﺍﻫﺒﺮﺩﯼ ﺍﺗﺤﺎﺩﻳﻪ‬ ‫ﺍﺭﻭﭘــﺎ‪ ،‬ﻣﺪﻳﺘﺮﺍﻧــﻪ ﻭ ﺧﺎﻭﺭ ﻣﻴﺎﻧــﻪ )‪European Com-‬‬ ‫‪ (mission, 2004a‬ﺍﻳــﻦ ﺍﻳــﺪﻩ ﺭﺍ ﺗﻘﻮﻳــﺖ ﻧﻤــﻮﺩ ﮐﻪ‬ ‫ﺍﺗﺤﺎﺩﻳﻪ ﻣﺼﻤﻢ ﺍﺳﺖ ﺭﻭﺍﺑﻂ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﻣﻨﺎﻃﻖ ﻓﺮﻫﻨﮕﯽ ﻭ‬

‫ﺍﺟﺘﻤﺎﻋﯽ ﺑﺎ ﻣﺤﻮﺭﻳﺖ ﺳــﻨﺖ ﻭ ﺗﺎﺭﻳﺦ ﺍﺳﻼﻡ ﺗﻘﻮﻳﺖ ﻧﻤﺎﻳﺪ‬ ‫ﻭ ﺑﻪ ﻧﻈﺮ ﻣﯽﺭﺳــﺪ ﻫﺪﻑ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﮔﻔﺖ ﻭ ﮔﻮﯼ ﭼﻨﺪ‬ ‫ﺟﺎﻧﺒﻪ ﺑﺎ ﺟﻬﺎﻥ ﺍﺳــﻼﻡ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﻧﺸﺎﻥ ﺩﻫﻨﺪﻩ ﻗﺪﺭﺕ‬ ‫ﺍﺗﺤﺎﺩﻳــﻪ ﺍﺭﻭﭘــﺎ ﺩﺭ ﮔﻔﺖ ﻭ ﮔﻮ‪ ،‬ﮔــﻮﺵ ﺩﺍﺩﻥ ﻭ ﻣﺬﺍﮐﺮﻩ ﺑﺎ‬ ‫»ﺩﻳﮕﺮﯼ« ﺍﺳﺖ‪.‬‬ ‫ﻫﻤــﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﮔﻔﺘﻪ ﺷــﺪ‪ ،‬ﭘﻴﭽﻴﺪﮔﯽﻫﺎﯼ ﺷــﺮﺍﻳﻂ‬ ‫ﺍﺟﺘﻤﺎﻋﯽ ﻭ ﺳﻴﺎﺳﯽ ‪ MEDA‬ﻭ ﻫﻤﭽﻨﻴﻦ ﺗﻬﺪﻳﺪ ﺟﻬﺎﻧﯽ‬ ‫ﺗﺮﻭﺭﻳﺴﻢ ﻣﺎﻧﻊ ﻃﺮﺡ ﻣﺸــﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ ‪-‬ﻣﺪﻳﺘﺮﺍﻧﻪ ﻣﯽﺷﻮﺩ‪.‬‬ ‫ﻫﻤﺎﻧﮕﻮﻧﻪ ﮐﻪ ﺿﻴﺎ ﺍﻭﻧﻴﺲ ﻭ ﻓﺎﻭﺕ ﮐﻴﻤﺎﻥ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﻧﺪ‪:‬‬ ‫»ﺩﺭ ﺣﺎﻟﯽ ﮐﻪ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ ﺑﺮ ﮔﺴﺘﺮﺵ ﺁﺯﺍﺩﯼ ﻣﺬﻫﺒﯽ‬ ‫ﺻﺤﻪ ﻣﯽﮔﺬﺍﺭﺩ‪ ،‬ﺍﺭﻭﭘﺎ ﺍﺯ ﺑﻨﻴﺎﺩﮔﺮﺍﻳﯽ ﻣﺬﻫﺒﯽ ﻭ ﮔﺮﻭﻩﻫﺎﯼ‬ ‫ﺳﻴﺎﺳﯽ ﺍﺳــﻼﻡ ﮔﺮﺍﯼ ﻣﺸﮑﻮﮎ ﮔﺮﻳﺰﺍﻧﻨﺪ‪see Pace,)«.‬‬ ‫‪(thiscollection‬‬ ‫ﺗﻬﺪﻳــﺪﺍﺕ ﺍﻣﻨﻴﺘــﯽ ﮐﻮﺗــﺎﻩ ﻣﺪﺕ ﻣﻨﺠﺮ ﺑﻪ ﺳــﻮﺀ ﻇﻦ‬ ‫ﻣﯽﺷــﻮﺩ ﻭ ﺍﻋﻀﺎﯼ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻣﺠﺒﻮﺭ ﺑﻪ ﻋﻘﺐ ﻧﺸﻴﻨﯽ‬ ‫ﺷــﺪﻩ ﻭ ﻓﻀــﺎ ﺭﺍ ﺑﺮﺍﯼ ﺳــﺮﮐﻮﺏ ﻓﻮﺭﯼ ﺗﻬﺪﻳﺪ ﺍﺯ ﺳــﻮﯼ‬ ‫ﺭﮊﻳﻢﻫﺎﯼ ﺩﻳﮑﺘﺎﺗﻮﺭ ﻓﺮﺍﻫﻢ ﻣﯽﺁﻭﺭﺩ‪.‬‬ ‫ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ‪ ،‬ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻣﯽﺩﺍﻧﺪ ﮐﻪ ﺍﺳــﻼﻡ ﮔﺮﺍﻳﯽ‬ ‫ﺩﺭ ﺩﺭﺟﻪ ﺍﻭﻝ ﻣﺤﺼﻮﻝ ﺳﻴﺴــﺘﻢﻫﺎﯼ ﺍﺟﺘﻤﺎﻋﯽ‪ ،‬ﺳﻴﺎﺳﯽ‬ ‫ﻭ ﺍﻗﺘﺼــﺎﺩﯼ ﺑﻴﻤﺎﺭ ﺍﺳــﺖ ﮐﻪ ﺑﺮﺍﯼ ﺷــﻔﺎ ﻧﻴﺎﺯﻣﻨﺪ ﻓﺮﺍﻳﻨﺪ‬ ‫ﻃﻮﻻﻧﯽ ﻣﺪﺕ ﻣﯽﺑﺎﺷــﺪ‪ .‬ﻋﻼﻭﻩ ﺑﺮ ﺍﻳﻦ‪ ،‬ﺩﺭ ﻣﻨﻄﻘﻪ ﺟﻨﻮﺑﯽ‬ ‫ﻣﺪﻳﺘﺮﺍﻧﻪ‪ ،‬ﺍﺳــﻼﻡ ﮔﺮﺍﻳﯽ ﻳﮏ ﺍﺣﺴــﺎﺱ ﻧﺎﺳﻴﻮﻧﺎﻟﻴﺴــﺘﯽ‬ ‫ﻗﺪﻳﻤﯽ ﻭ ﺑﺮﭼﺴــﺐ ﺟﻬﺎﻥ ﺳــﻮﻣﯽ ﻭ ﻧﻤﺎﻳــﺶ ﻣﺨﺎﻟﻔﺎﻥ‬ ‫ﺷــﻤﺎﻝ ﻭ ﺟﻨﻮﺏ ﺍﺳــﺖ ﮐــﻪ ﺍﺯ ﮔﻔﺖ ﻭﮔﻮﯼ ﺣﻞ ﻧﺸــﺪﻩ‬ ‫ﺟﻬﺎﻧﯽ ﺩﺭ ﻳﮏ ﺳــﻮ ﻭ ﺟﺴــﺘﺠﻮ ﺑﺮﺍﯼ ﻫﻮﻳﺖ ﻭ ﺍﺻﺎﻟﺖ ﺍﺯ‬ ‫ﺳﻮﯼ ﺩﻳﮕﺮ ﻧﺸﺎﺕ ﻣﯽﮔﻴﺮﺩ‪(Aliboni, 1996: 58) .‬‬ ‫ﺩﺭ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﻭ ﺷــﻤﺎﻝ ﺁﻓﺮﻳﻘﺎ‪ ،‬ﺳﻴﺎﺳــﺖﻫﺎﯼ ﺩﻭﻟﺖ‪،‬‬ ‫ﺧﺪﻣﺎﺕ ﺍﺟﺘﻤﺎﻋﯽ‪ ،‬ﺟﺮﻳﺎﻥ ﺩﻣﻮﮐﺮﺍﺳــﯽ ﻭ ﻣﺪﺭﻧﻴﺰﺍﺳﻴﻮﻥ‬ ‫ﺗﻼﺷــﯽ ﺍﻏﻠﺐ ﻧﺎﻣﻮﻓﻖ ﻫﺴــﺘﻨﺪ‪ ،‬ﺍﺳــﻼﻡ ﺳﻴﺎﺳــﯽ ﺑﺮﺍﯼ‬ ‫ﺣﺮﮐــﺖ ﺁﺭﺍﻡ ﺑــﺎ ﺧــﻼﺀ ﺭﻭﺑﺮﻭﺳــﺖ‪ :‬ﻋﺪﻡ ﮐﻨﺘﺮﻝ ﺭﺷــﺪ‬ ‫ﺟﻤﻌﻴﺖ‪ ،‬ﺑﺪﻫﯽﻫﺎﯼ ﻣﻠﯽ ﻋﻈﻴﻢ‪ ،‬ﻓﺴــﺎﺩ ﻭ ﺑﺮﻭﮐﺮﺍﺳﯽ ﺩﺭ‬ ‫ﺍﺭﺍﺋﻪ ﺧﺪﻣﺎﺕ ﺁﺳــﻴﺐ ﭘﺬﻳﺮﯼ ﺳــﺎﮐﻨﺎﻥ ﻣﻨﻄﻘــﻪ ﺭﺍ ﺑﺮﺍﯼ‬ ‫ﮔﺮﺍﻳﺶ ﺑﻪ ﺍﺳﻼﻡ ﺑﻴﺸﺘﺮ ﻣﯽﮐﻨﺪ)‪.(Biad, 1996: 42‬‬ ‫ﺑﻪ ﺍﻳﻦ ﺩﻟﻴﻞ ﺍﺳــﺖ ﮐــﻪ ﺗﺮﻭﻳﺞ ﺩﻣﻮﮐﺮﺍﺳــﯽ ﻭ ﺣﻀﻮﺭ‬ ‫ﺩﺭ ﺟﺎﻣﻌﻪ ﻣﺪﻧﯽ ﺍﺯ ﺳــﻮﯼ ﺷﺮﮐﺎﯼ ﺍﺭﻭﭘﺎﻳﯽ‪ -‬ﻣﺪﻳﺘﺮﺍﻧﻪﺍﯼ‬ ‫ﻣﻮﺛﺮﺗﺮﻳﻦ ﺭﺍﻩ ﺑﺮﺍﯼ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺍﺳﻼﻡ‪ ،‬ﻓﺴﺎﺩ ﻭ ﺩﻭﻟﺖﻫﺎﯼ‬ ‫ﻣﺴﺘﺒﺪ ﻣﻄﺮﺡ ﺷﺪﻩ ﺍﺳﺖ‪cf. Volpi, 2004;Pane-) .‬‬ ‫‪.(bianco and Attina, 2004‬‬

‫ﺍﺯ ﺍﻳﻦ ﺭﻭ‪ ،‬ﺗﻼﺵ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺑﺮﺍﯼ ﺟﺮﻳﺎﻥ ﺩﻣﻮﮐﺮﺍﺳﯽ‬ ‫ﺩﺭ ﻣﻨﻄﻘــﻪ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﻭ ﺷــﻤﺎﻝ ﺁﻓﺮﻳﻘﺎ ﺑﺎ ﺍﻳﺠﺎﺩ ﺍﺭﺗﺒﺎﻁ ﺑﺎ‬ ‫ﺟﺎﻣﻌﻪ ﻣﺪﻧﯽ ﻭ ﺑﻪ ﺩﻧﺒﺎﻝ ﺁﻥ ﺩﺭﮎ ﻗﺪﺭﺕ ﻫﻮﻳﺖ ﺍﺳﻼﻣﯽ‬ ‫ﻭ ﺳــﻨﺖ ﺗﺮﮐﻴﺐ ﺷﺪﻩ ﺍﺳــﺖ‪ .‬ﻧﮕﺮﺍﻧﯽ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻧﺸﺎﻥ‬ ‫ﺩﻫﻨﺪﻩ ﺍﻳﻦ ﻭﺍﻗﻌﻴﺖ ﺍﺳــﺖ ﮐﻪ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻓﺮﺻﺖﻫﺎﯼ‬ ‫ﻓﺰﺍﻳﻨــﺪﻩﺍﯼ ﺭﺍ ﺑﺮﺍﯼ ﺭﻭﻳﺎﺭﻭﻳﯽ ﺳﻴﺎﺳــﺖ ﮔﺬﺍﺭﺍﻥ ﺍﺗﺤﺎﺩﻳﻪ‬ ‫ﺍﺭﻭﭘــﺎ ﻭ ﺭﻫﺒــﺮﺍﻥ ﺩﻳﻨﯽ ﺑﻪ ﻣﻨﻈﻮﺭ ﮐﺸــﻒ ﻇﺮﻓﻴﺖ ﮔﻔﺖ‬ ‫ﻭﮔــﻮ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﻭ ﻣﻴﺎﻥ ﻣﺬﻫﺒــﯽ ﺟﻬﺖ ﺍﻳﺠﺎﺩ ﺻﻠﺢ‪،‬‬ ‫ﺑﺮﺩﺑﺎﺭﯼ ﻭ ﺍﻧﺴــﺠﺎﻡ ﺟﺎﻣﻌﻪ ﺍﺭﻭﭘﺎ ﻭ ﻣﺪﻳﺘﺮﺍﻧﻪ ﻓﺮﺍﻫﻢ ﺁﻭﺭﺩﻩ‬ ‫ﺍﺳــﺖ‪ .‬ﺑﺮﺧﯽ ﺍﺯ ﺍﺑﺘﮑﺎﺭﺍﺕ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺍﺯ ﻗﺒﻴﻞ ﮐﺎﺭﮔﺎﻩﻫﺎ‬ ‫ﻭ ﺟﻠﺴــﺎﺕ ﮐﺎﺭﺷﻨﺎﺳﯽ ﺍﺯ ﺳــﻮﯼ ﻭﺍﺣﺪ ﻣﻄﺎﻟﻌﺎﺕ ﭘﻴﺸﺮﻭ‬ ‫ﮐﻤﻴﺴــﻴﻮﻥ ﺍﺭﻭﭘﺎ ﻭ ﮔﺮﻭﻩ ﻣﺸــﺎﻭﺭﺍﻥ ﺳﻴﺎﺳﯽ ﺑﻪ ﺷﺮﺡ ﺯﻳﺮ‬ ‫ﺁﻭﺭﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪:‬‬ ‫ﮔﻔﺖ ﻭﮔﻮﯼ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﻭ ﺑﻴﻦ ﺍﺩﻳﺎﻥ ﻃﺮﺡ ﻣﺸﺎﺭﮐﺖ‬ ‫ﺍﺭﻭﭘﺎ ‪-‬ﻣﺪﻳﺘﺮﺍﻧﻪ‬

‫ﺩﺭ ﺑﺨــﺶ ﭘﺎﻳﺎﻧــﯽ ﺍﻫﻤﻴــﺖ ﺭﻭ ﺑــﻪ ﺭﺷــﺪ ﮔﻔــﺖ ﻭ‬ ‫ﮔــﻮﯼ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕــﯽ ﻭ ﮔﻔﺖ ﻭﮔــﻮﯼ ﺍﺩﻳﺎﻥ ﻧــﻪ ﺗﻨﻬﺎ‬ ‫ﺩﺭ ﭼﺎﺭﭼــﻮﺏ ﮔﻔــﺖ ﻭﮔﻮﻫــﺎﯼ ﻓﺮﻫﻨﮕــﯽ ﻭ ﺍﺟﺘﻤﺎﻋــﯽ‬ ‫ﻃﺮﺡ ﻣﺸــﺎﺭﮐﺖ ﺍﺭﻭﭘــﺎ ‪-‬ﻣﺪﻳﺘﺮﺍﻧــﻪ ﺑﻠﮑــﻪ ﺩﺭ ﭼﺎﺭﭼﻮﺏ‬ ‫ﺑﻴﻦﺍﻟﻤﻠﻠــﯽ ﺍﺳــﺖ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺍﻗﺪﺍﻣــﺎﺕ ﺍﺗﺤﺎﺩﻳــﻪ ﺍﺭﻭﭘﺎ‬ ‫ﺍﮔﺮﭼﻪ ﺑﻪ ﺻﺮﺍﺣﺖ ﺑﻪ ﻋﻨﻮﺍﻥ ﺭﮐﻨﯽ ﺍﺯ ﻃﺮﺡ ﻣﺸﺎﺭﮎ ﺍﺭﻭﭘﺎ‬ ‫ﻣﺪﻳﺘﺮﺍﻧﻪ ﺗﻌﺮﻳﻒ ﻧﺸﺪﻩ ﺍﺳﺖ‪ ،‬ﺍﻣﺎ ﺩﺭﺗﺎﻳﻴﺪ ﻭ ﺗﺤﮑﻴﻢ ﮔﻔﺖ‬ ‫ﻭ ﮔﻮﯼ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺗﺎﺛﻴﺮﮔﺬﺍﺭ ﺍﺳﺖ‪.‬‬ ‫ﺭﻭﺍﺑﻂ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺑﺎ ﺍﺳﻼﻡ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٦٣‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺍﺑﺘــﮑﺎﺭ ﻗﺎﺑﻞ ﺗﻮﺟﻪ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺩﺭ ﺣﻤﺎﻳﺖ ﺍﺯ ﺍﺩﻳﺎﻥ ﻭ‬ ‫ﮔﻔﺖ ﻭﮔﻮ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﻭ ﮔﺴــﺘﺮﺵ ﺁﮔﺎﻫﯽ ﻭ ﻣﺸﺎﺭﮐﺖ‬ ‫ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ ﺩﺭ ﺳــﺎﻝ ‪ ،٢٠٠٣‬ﻣﻨﺠﺮ ﺑﻪ ﺗﺼﻤﻴﻢ ﺭﺳﻤﯽ‬ ‫ﺑــﺮﺍﯼ ﺭﺍﻩ ﺍﻧﺪﺍﺯﯼ ﺑﻨﻴﺎﺩ ﺍﺭﻭﭘﺎﻳــﯽ‪ -‬ﻣﺪﻳﺘﺮﺍﻧﻪﺍﯼ ﺑﻪ ﻣﻨﻈﻮﺭ‬ ‫ﺗﺮﻭﻳﺞ ﮔﻔﺖ ﻭﮔﻮ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮓﻫﺎ ﻭ ﺗﻤﺪﻥﻫﺎ ﺷــﺪ‪Eu-) .‬‬ ‫‪(ropean Commission, 2003d‬‬ ‫ﭘﻴﺸــﻨﻬﺎﺩ ﺍﺻﻠﯽ ﺍﻳﻦ ﺑﻨﻴﺎﺩ ﮐﻪ ﺩﺭ ﻓﻮﺭﻳﻪ ﺳــﺎﻝ ‪٢٠٠٢‬‬ ‫ﺩﺍﺩﻩ ﺷﺪ‪ ،‬ﺩﺭ ﻃﺮﺡ ﮔﻔﺖ ﻭﮔﻮ ﺑﻴﻦ ﻓﺮﻫﻨﮓﻫﺎ ﻭ ﺗﻤﺪﻥﻫﺎﯼ‬ ‫ﻭﺍﻟﻨﺴــﻴﺎ‪ ،‬ﻫﻢ ﺯﻣﺎﻥ ﺑﺎ ﺭﻳﺎﺳــﺖ ﺍﺳــﭙﺎﻧﻴﺎ ﺑﺮ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‬ ‫ﺩﺭ ﺩﺳــﺘﻮﺭ ﮐﺎﺭ ﮐﻨﻔﺮﺍﻧــﺲ ﺍﺭﻭﭘــﺎ ‪-‬ﻣﺪﻳﺘﺮﺍﻧﻪ ﮐــﻪ ﺩﺭ ﻣﺎﻩ‬ ‫ﺁﻭﺭﻳﻞ ‪ ٢٠٠٢‬ﺩﺭ ﻭﺍﻟﻨﺴﻴﺎ ﺑﺮﮔﺰﺍﺭ ﮔﺮﺩﻳﺪ‪ ،‬ﻗﺮﺍﺭ ﮔﺮﻓﺖ)‪see‬‬ ‫‪.(Commission, 2002; Gillespie, 2003‬‬

‫ﺍﻫﻤﻴــﺖ ﮐﻨﻔﺮﺍﻧﺲ ﻭﺍﻟﻨﺴــﻴﺎ ﻭ ﻃﺮﺡﻫﺎﯼ ﺁﻥ ﺑــﺎ ﺗﮑﻴﻪ ﺑﺮ‬ ‫ﺗﻘﻮﻳــﺖ ﻃــﺮﺡ ﺍﺭﻭﭘﺎ ‪ -‬ﻣﺪﻳﺘﺮﺍﻧــﻪ ﺩﺭ ﺩﻭ ﺟﻬــﺖ ﻣﺘﻀﺎﺩ‪:‬‬ ‫ﻋﺪﺍﻟــﺖ ﻭ ﻃــﺮﺡ ﺧﺎﻧﻮﺍﺩﻩ‪ ،‬ﻣﻬﺎﺟﺮﺕ ﻭ ﻣﺴــﺎﺋﻞ ﻣﺮﺑﻮﻁ ﺑﻪ‬ ‫ﺍﻣﻨﻴﺖ ﻭ ﺍﻳﺠﺎﺩ ﺭﻭﺍﺑﻂ ﺣﺴﻨﻪ ﺩﺭ ﻓﻀﺎﯼ ﻓﺮﻫﻨﮕﯽ ﺗﺼﻮﻳﺐ‬ ‫ﺷــﺪ)‪ (Gillespie, 2003: 34 - 45‬ﻋﻼﻭﻩ ﺑﺮ ﻣﺒﺎﺣﺚ‬ ‫ﻃﻮﻻﻧﯽ ﻭ ﺍﻧﺸﻌﺎﺑﺎﺕ ﮐﺸﻮﺭﯼ‪ ،‬ﻣﻨﺎﺑﻊ ﻣﺎﻟﯽ ﻭ ﺳﺎﺧﺘﺎﺭ ﺑﻨﻴﺎﺩ‬ ‫ﻭ ﺗﺎﺳــﻴﺲ ﻧﻬﺎﺩﯼ ﺩﺭ ﻣﺎﻩ ﻣﻪ ﺳﺎﻝ ‪ ٢٠٠٤‬ﺑﻪ ﻋﻨﻮﺍﻥ ﺑﻨﻴﺎﺩ‬ ‫ﺍﺭﻭﭘﺎ‪-‬ﻣﺪﻳﺘﺮﺍﻧــﻪﯼ ﺁﻧﺎ ﻟﻴﻨﺪ ﺑﺮﺍﯼ ﮔﻔﺖ ﻭ ﮔﻮﯼ ﻣﻴﺎﻥ ﺍﺩﻳﺎﻥ‬ ‫ﺭﺳــﻤﻴﺖ ﻳﺎﻓﺖ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺗﺼﻤﻴﻢ ﺑﺮ ﺍﻳﻦ ﺷﺪ ﺗﺎ ﺷﺒﮑﻪﺍﯼ‬ ‫ﺍﺯ ﺷﺒﮑﻪﻫﺎﯼ ﻣﻠﯽ ﺷــﺎﻣﻞ ﺩﻓﺘﺮ ﻣﺮﮐﺰﯼ ﺁﻥ ﺩﺭ ﮐﺘﺎﺑﺨﺎﻧﻪ‬ ‫ﺍﺳﮑﻨﺪﺭﻳﻪ ﻣﺼﺮ ﻭ ﻣﻮﺳﺴﻪ ﺳﻮﺋﺪﯼ ﺍﺳﮑﻨﺪﺭﻳﻪ ﺍﻳﺠﺎﺩ ﺷﻮﺩ‪.‬‬ ‫)‪Euro-Mediterranean Mid-Term Mee-‬‬ ‫‪.(ting, 2004: 13‬‬ ‫ﻣﻮﺳﺴﻪ ﺳﻮﺋﺪﯼ ﺍﺳﮑﻨﺪﺭﻳﻪ ﺑﺎ ﺣﻀﻮﺭ ﻭﺯﻳﺮ ﺍﻣﻮﺭ ﺧﺎﺭﺟﻪ‬ ‫ﺍﺳﺒﻖ ﺳﻮﺋﺪ‪،‬ﺁﻧﺎ ﻟﻴﻨﺪ‪ ،‬ﺩﺭ ﺳﻮﻡ ﺍﮐﺘﺒﺮ ﺳﺎﻝ ‪ ٢٠٠٠‬ﺩﺭﻣﺼﺮ‬ ‫ﺍﻓﺘﺘﺎﺡ ﺷﺪ ﻭ ﺍﻳﻦ ﺧﻮﺩ ﻣﺒﻴﻦ ﺣﻤﺎﻳﺖ ﺳﻴﺎﺳﯽ ﻳﮏ ﮐﺸﻮﺭ‬ ‫ﺷﻤﺎﻟﯽ ﺍﺭﻭﭘﺎ ﻣﺎﻧﻨﺪ ﺳﻮﺋﺪ ﺍﺯ ﻃﺮﺡ ﺑﺎﺭﺳﻠﻮﻧﺎ ﺑﻮﺩ‪Schu-) .‬‬ ‫‪(٢٠٠١ ,macher‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺭﺍﺳــﺘﺎ‪ ،‬ﺷــﻮﻣﺎﺧﺮ ﺑﻪ ﭼﻬﺎﺭ ﻣﻔﻬﻮﻡ ﺍﺻﻠﯽ ﺍﺷﺎﺭﻩ‬ ‫ﻣﯽﮐﻨﺪ ﮐﻪ ﺑﻪ ﺗﺎﺳــﻴﺲ ﺍﻳﻦ ﻣﻮﺳﺴــﻪ ﻣﺮﺑﻮﻁ ﻣﯽﺷــﻮﺩ‪.‬‬ ‫ﻧﺨﺴــﺖ‪ ،‬ﺳــﻮﺋﺪ ﻋﻼﻗﻪ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﻣﻨﻄﻘﻪ ﺍﻳﯽ ﮐﻪ ﺑﻪ ﻃﻮﺭ‬ ‫ﻣﻌﻤﻮﻝ ﺩﻭﺭ ﺍﺯ ﻣﻨﺎﻓﻊ ﺳﻴﺎﺳﯽ ﺧﺎﺭﺟﯽ ﻭ ﺑﻪ ﺍﺻﻄﻼﺡ ﺣﻖ‬ ‫ﻣﺠــﺎﻭﺭﺕ ﺑﻮﺩ‪ ،‬ﻧﺸــﺎﻥ ﺩﺍﺩ‪ .‬ﺩﻭﻡ‪ ،‬ﻗﺪﺭﺕ ﻧــﺮﻡ ﻓﺮﻫﻨﮓ ﺩﺭ‬ ‫ﻣﻨﻄﻘﻪ ﺷــﻨﺎﺧﺘﻪ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﺳﻮﻡ‪ ،‬ﺳــﻮﺋﺪ ﺑﻪ ﺩﻧﺒﺎﻝ ﺭﺍﻫﯽ‬ ‫ﺟﺪﻳــﺪ ﺑﺮﺍﯼ ﻭﺭﻭﺩ ﺑﻪ ﻃﺮﺡ ﻣﺸــﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ ‪-‬ﻣﺪﻳﺘﺮﺍﻧﻪ ﺑﺎ‬ ‫ﺍﻳﺠﺎﺩ ﺍﻧﺠﻤﻨﯽ ﺑﺮﺍﯼ ﺗﺴــﻬﻴﻞ ﻣﺒﺎﺩﻻﺕ ﻓﺮﻫﻨﮕﯽ ﻭ ﻓﮑﺮﯼ‬ ‫ﻣﻴﺎﻥ ﺟﻮﺍﻣﻊ ﺍﺭﻭﭘﺎﻳﯽ ﻭ ﻣﻨﻄﻘﻪ ﺧﺎﻭﺭ ﻣﻴﺎﻧﻪ ﻭ ﺷﻤﺎﻝ ﺁﻓﺮﻳﻘﺎ‬ ‫ﺧــﺎﺭﺝ ﺍﺯ ﺭﻭﻳﻪ ﻣﻌﻤﻮﻝ ﻭ ﺑﺎ ﺭﻭﻳﮑﺮﺩﯼ ﺍﺯ ﺑﺎﻻ ﺑﻪ ﭘﺎﻳﻴﻦ ﺑﻮﺩ‪.‬‬ ‫ﺩﺭ ﻧﻬﺎﻳﺖ‪ ،‬ﺗﺮﻭﻳﺞ ﻧﻮﻉ ﮔﻔﺖ ﻭﮔﻮ ﺍﺯ ﺳــﻮﯼ ﺳﻮﺋﺪ ﺩﺭ ﺧﺎﺭﺝ‬ ‫ﺍﺯ ﮐﺸــﻮﺭ ﺑﻪ ﻭﺍﺳﻄﻪ ﺍﻳﻦ ﻣﻮﺳﺴﻪ ﺑﻪ ﻃﻮﺭ ﻣﺴﺘﻘﻴﻢ ﺑﻪ ﻧﻔﻊ‬ ‫ﺍﻧﺴﺠﺎﻡ ﺩﺍﺧﻠﯽ ﺍﻳﻦ ﮐﺸﻮﺭ ﻧﻴﺰ ﻫﺴﺖ‪ .‬ﺍﮔﺮ ﺩﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻳﻢ‬ ‫ﮐﻪ ﺑﺨﺶ ﻋﻈﻴﻤﯽ ﺍﺯ ﺟﻤﻌﻴﺖ ﻓﻌﻠﯽ ﺳــﻮﺋﺪ ﻣﺘﺸــﮑﻞ ﺍﺯ‬ ‫ﻣﻬﺎﺟــﺮﺍﻥ ﻣﻨﻄﻘــﻪ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﻭ ﺷــﻤﺎﻝ ﺁﻓﺮﻳﻘﺎ ﺑﺎﺷــﺪ‪،‬‬ ‫ﺗﻨﺶﻫﺎﯼ ﺍﺟﺘﻤﺎﻋﯽ ﻭ ﻓﺮﻫﻨﮕﯽ ﻣﻌﻤﻮﻝ ﺳﻮﺍﺣﻞ ﻣﺪﻳﺘﺮﺍﻧﻪ‬ ‫)ﺷــﻤﺎﻝ ‪ /‬ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺩﺭ ﻣﻘﺎﺑﻞ ﺟﻨﻮﺏ‪/‬ﮐﺸﻮﺭﻫﺎﯼ ﻏﻴﺮ‬ ‫ﻋﻀﻮ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ( ﺩﺭ ﺟﺎﻣﻌﻪ ﺳــﻮﺋﺪ ﺗﮑﺮﺍﺭ ﻣﯽﺷﻮﺩ‪ .‬ﺍﻳﻦ‬ ‫ﻧﺸــﺎﻥ ﻣﯽﺩﻫﺪ ﭼﺮﺍ ﺣﺘﯽ ﻗﺒﻞ ﺍﺯ ﺗﻌﻬﺪ ﺁﺷــﮑﺎﺭﺍ ﺑﻪ ﻃﺮﺡ‬ ‫ﻓﺮﻫﻨﮕﯽ ﻭ ﺍﺟﺘﻤﺎﻋﯽ ﻣﺸــﺎﺭﮐﺖ ﺍﺭﻭﭘــﺎ ‪-‬ﻣﺪﻳﺘﺮﺍﻧﻪ‪ ،‬ﺩﻭﻟﺖ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٦٤‬‬

‫ﺳــﻮﺋﺪ ﭼﻨﺪﻳﻦ ﮐﻨﻔﺮﺍﻧﺲ ﻭ ﻧﺸﺴــﺖ ﺭﺍ ﺑــﺎ ﻣﻮﺿﻮﻉ ﺗﺎﺛﻴﺮ‬ ‫ﺍﺳــﻼﻡ ﺩﺭ ﺟﺎﻣﻌﻪ ﺍﺭﻭﭘﺎ‪ ،‬ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﮐﺸﻮﺭﻫﺎﯼ ﻣﺴﻠﻤﺎﻥ‬ ‫ﻭ ﺳﺎﺯﻣﺎﻥﻫﺎﯼ ﺍﺳﻼﻣﯽ)ﺍﺯ ﺟﻤﻠﻪ ﻧﺸﺴﺖ ﺟﻮﺍﻧﺎﻥ ﻣﺴﻠﻤﺎﻥ‬ ‫ﺍﺭﻭﭘﺎ ﺑﺮﺍﯼ ﻫﻤﮑﺎﺭﯼ ﺑﺎ ‪ ،WAMY‬ﺍﻧﺠﻤﻦ ﺟﻬﺎﻧﯽ ﺟﻮﺍﻥ‬ ‫ﻣﺴــﻠﻤﺎﻥ( ﺑﺮﮔﺰﺍﺭ ﻧﻤﻮﺩ‪ .‬ﺍﺯ ﺍﻳﻦ ﺭﻭ‪ ،‬ﻓﻌﺎﻟﻴﺖﻫﺎﯼ ﻣﻮﺳﺴــﻪ‬ ‫ﺳﻮﺋﺪﯼ ﺍﺳﮑﻨﺪﺭﻳﻪ ﻣﯽﺗﻮﺍﻧﺪ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﺩﺍﻣﻪ ﭘﺮﻭﮊﻩ »ﺍﺭﻭﭘﺎ‬ ‫ ﺍﺳﻼﻡ« ﺗﻔﺴﻴﺮ ﺷﻮﺩ)‪(Schumacher, 2001: 94‬‬‫ﺍﺟــﺎﺯﻩ ﺩﻫﻴﺪ ﺑــﻪ ﻋﻘــﺐ ﺑﺮﮔﺮﺩﻳﻢ ﻭ ﺑﻔﻬﻤﻴــﻢ ﭼﮕﻮﻧﻪ‬ ‫ﺍﺗﺤﺎﺩﻳــﻪ ﺍﺭﻭﭘﺎ ﺑﻪ ﺗﺪﺭﻳــﺞ ﺗﺒﺪﻳﻞ ﺑﻪ ﺣﺎﻣﯽ ﻭ ﭘﺸــﺘﻴﺒﺎﻥ‬ ‫ﮔﻔﺖ ﻭﮔﻮ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﻭ ﺑﻴﻨﺎﻣﺬﻫﺒﯽ ﺷــﺪ‪ .‬ﺩﺭ ﺍﻭﺍﺳــﻂ‬ ‫ﺩﻫﻪ ‪ ،١٩٩٠‬ﻭﺍﺣﺪ ﻣﻄﺎﻟﻌﺎﺕ ﭘﻴﺸــﺮﻭ )‪ (FSU‬ﮐﻤﻴﺴﻴﻮﻥ‬ ‫ﺍﺭﻭﭘــﺎ ﮐﻨﻔﺮﺍﻧﺲﻫــﺎﯼ ﻣﺘﻌــﺪﺩﯼ ﺭﺍ ﺑﺮﺍﯼ ﻣﻄﺎﻟﻌــﻪ ﺗﺄﺛﻴﺮ‬ ‫ﻋﺎﻣﻞ ﻣﺬﻫﺒﯽ ﺩﺭ ﺍﺭﻭﭘﺎ ﻭ ﺗﻮﺳــﻌﻪ ﭘﺎﺭﺍﺩﺍﻳﻢ ﺟﺎﻳﮕﺰﻳﻦ ﺑﺮﺍﯼ‬ ‫»ﺑﺮﺧــﻮﺭﺩ ﺗﻤﺪﻥ ﻫﺎ« ﺑﺮﮔﺰﺍﺭ ﻧﻤــﻮﺩ);‪Luyckx, 2000‬‬ ‫‪(Huntington,1998‬ﺩﻭ ﻣــﻮﺭﺩ ﺍﻭﻝ‪ ،‬ﺟﺎﻣﻌﻪ ﻣﺪﻳﺘﺮﺍﻧﻪ‬ ‫ﺍﯼ‪ :‬ﭼﺎﻟﺶ ﺍﺳﻼﻡ‪ ،‬ﻳﻬﻮﺩﻳﺖ ﻭ ﻣﺴﻴﺤﻴﺖ ]ﻋﻠﻮﻡ ﻭ ﻓﺮﻫﻨﮓ‬ ‫ﺍﺭﻭﭘﺎﻳــﯽ[ ﺑﻪ ﺗﺮﺗﻴــﺐ ﺩﺭ ﺗﻮﻟﺪﻭ )ﺍﺳﭙﺎﻧﻴﺎ(ﺳــﺎﻝ ‪ ١٩٩٥‬ﻭ‬ ‫ﮐﻮﻳﻤﺒﺮﺍ )ﭘﺮﺗﻐﺎﻝ( ﺩﺭ ﺳﺎﻝ ‪ ١٩٩٦‬ﺑﺮﮔﺰﺍﺭ ﮔﺮﺩﻳﺪ‪For-) .‬‬ ‫‪.(ward Studies Unit, 1998; Jansen, 1999‬‬ ‫ﻧﺸﺴــﺖ ﮐﻮﻳﻤﺒﺮﺍ‪ ،‬ﻧﺸﺴﺘﯽ ﺩﺍﻧﺸــﮕﺎﻫﯽ ﺑﻮﺩ ﺩﺭ ﺣﺎﻟﯽ‬ ‫ﮐﻪ ﺩﺭ ﮐﻨﻔﺮﺍﻧﺲ ﺗﻮﻟﺪﻭ‪ ،‬ﻣﻘﺎﻣﺎﺕ ﻣﺴــﻴﺤﯽ ﺍﺭﻭﭘﺎﻳﯽ ﻧﻘﺶ‬ ‫ﻣﻬﻤــﯽ ﺭﺍ ﺑﻪ ﻋﻨــﻮﺍﻥ ﮔﺮﻭﻩ ﮐﺎﺭ ﺟﻬﺎﻧﯽ ﺑــﺎ ﻣﻮﺿﻮﻉ ﮔﻔﺖ‬ ‫ﻭ ﮔــﻮ ﺑﺎ ﺍﺳــﻼﻡ ﻭ ﺍﻧﺘﺨﺎﺏ ﺷــﺮﮐﺖ ﮐﻨﻨﺪﮔﺎﻥ ﺍﺯ ﺳــﻮﯼ‬ ‫ﮐﻤﻴﺴــﻴﻮﻥ ﺍﺭﻭﭘﺎ ﻋﻬﺪﻩ ﺩﺍﺭﺷﺪﻧﺪ)‪Forward Studies‬‬ ‫‪ .(Unit, 1998: 83‬ﺑــﻪ ﻇﺎﻫﺮ ﺍﻳﻦ ﺍﻣــﺮ ﺭﻭﻳﺪﺍﺩ ﻣﻬﻤﯽ‬ ‫ﺑــﺮﺍﯼ ﺣﻮﺯﻩﻫﺎﯼ ﺍﺟﺘﻤﺎﻋﯽ ﻭ ﻓﺮﻫﻨﮕﯽ ﻣﺸــﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ ‪-‬‬ ‫ﻣﺪﻳﺘﺮﺍﻧــﻪ ﺑﻮﺩ‪ ،‬ﺯﻳﺮﺍ ﺑﺮﻧﺎﻣﻪ ﮐﺎﺭ ﺍﻋﻼﻣﻴﻪ ﺑﺎﺭﺳــﻠﻮﻧﺎ ﻧﺸــﺎﻥ‬ ‫ﻣﯽﺩﻫﺪ ﮐﻪ ﻧﺸﺴــﺖ ﺗﻮﻟﺪﻭ ﺑﻪ ﻋﻨــﻮﺍﻥ ﻣﺜﺎﻝ ﺍﺯ ﻧﻮﻉ ﻣﻴﺎﻥ‬ ‫ﻓﺮﻫﻨﮕﯽ ﻭ ﮔﻔﺖ ﻭﮔﻮﯼ ﺑﻴﻦ ﺍﺩﻳﺎﻧﯽ ﺑﺮﺍﯼ ﺍﻧﺠﺎﻡ ﺩﺭ ﺳﺮﺍﺳﺮ‬ ‫ﻣﺪﻳﺘﺮﺍﻧﻪ ﺑــﻮﺩ‪Euro-MediterraneanConfe-) .‬‬ ‫‪.(rence, 1995: 14‬‬ ‫»ﺍﻧﺴــﺠﺎﻡ ﺍﺟﺘﻤﺎﻋﯽ ﮔﻔﺖ ﻭﮔــﻮﯼ ﺍﺩﻳﺎﻥ« ﻧﻴﺰ ﻣﻮﺿﻮﻉ‬ ‫ﻧﺸﺴــﺖ ﻭﺯﺭﺍﯼ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺩﺭ ﺭﻡ ﺑﻮﺩ ﮐﻪ ﺗﻮﺳــﻂ ﻭﺯﻳﺮ‬ ‫ﮐﺸــﻮﺭ ﺍﻳﺘﺎﻟﻴﺎ‪ ،‬ﺟﻮﺯﭘﻪ ﭘﻴﺰﺍﻧﻮ ﺩﺭ ﺯﻣﺎﻥ ﺭﻳﺎﺳــﺖ ﺍﻳﺘﺎﻟﻴﺎ ﺑﻪ‬ ‫ﻋﻨــﻮﺍﻥ ﺭﺋﻴﺲ ﺍﺗﺤﺎﺩﻳــﻪ ﺍﺭﻭﭘﺎ ﺩﺭ ‪ ٣٠‬ﻭ ‪ ٣١‬ﺍﮐﺘﺒﺮ ﺳــﺎﻝ‬ ‫‪ ٢٠٠٣‬ﺑﺮﮔﺰﺍﺭ ﺷــﺪ‪ ،‬ﺍﻳﻦ ﺍﻭﻟﻴﻦ ﺑﺎﺭﯼ ﺑﻮﺩ ﮐﻪ ﻭﺯﺭﺍﯼ ﺩﻭﻟﺖ‬ ‫ﻭ ﻣﻘﺎﻣﺎﺕ ‪ ١٥‬ﮐﺸــﻮﺭ ﻋﻀﻮ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺑﻪ ﻃﻮﺭ ﺭﺳﻤﯽ‬ ‫ﺩﺭ ﻣــﻮﺭﺩ ﻣﻮﺿﻮﻉ ﻣﺬﻫﺐ ﺑﺎ ﻧﻤﺎﻳﻨــﺪﮔﺎﻥ ﺍﺩﻳﺎﻥ ﺗﻮﺣﻴﺪﯼ‬

‫ﺑــﻪ ﻣﺬﺍﮐــﺮﻩ ﭘﺮﺩﺍﺧﺘﻨﺪ‪ .‬ﻋﻨﻮﺍﻥ ﮐﻨﻔﺮﺍﻧــﺲ »ﮔﻔﺖ ﻭﮔﻮﯼ‬ ‫ﺍﺩﻳﺎﻥ‪ :‬ﻋﺎﻣﻞ ﺍﻧﺴــﺠﺎﻡ ﺍﺟﺘﻤﺎﻋــﯽ ﺩﺭ ﺍﺭﻭﭘﺎ ﻭ ﺍﺑﺰﺍﺭ ﺻﻠﺢ ﺩﺭ‬ ‫ﻣﻨﻄﻘﻪ ﻣﺪﻳﺘﺮﺍﻧﻪ« ﺑﻮﺩ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺷــﺨﺼﻴﺖﻫﺎﯼ ﻧﻤﺎﺩﻳﻦ‬ ‫ﺑــﻪ ﻧﻤﺎﻳﻨﺪﮔﯽ ﺍﺯ ﺳــﻪ ﺩﻳﻦ ﺑﺰﺭﮒ ﺣﺎﺿــﺮ ﺩﺭ ﺍﺭﻭﭘﺎ ﻳﻌﻨﯽ‬ ‫ﻣﺴــﻴﺤﻴﺖ‪ ،‬ﻳﻬﻮﺩﻳﺖ ﻭ ﺍﺳــﻼﻡ ﺩﺭ ﺍﻳﻦ ﺍﺟــﻼﺱ ﺣﻀﻮﺭ‬ ‫ﻳﺎﻓﺘﻨﺪ‪ .‬ﺍﻳﻦ ﺍﺣﺘﻤﺎﻝ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﮐﻪ ﺩﺭ ﺑﺴــﻴﺎﺭﯼ ﺍﺯ ﻣﻮﺍﺭﺩ‬ ‫ﻗﺒــﻞ ﺍﺯ ﺍﻳﻦ‪ ،‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺜــﺎﻝ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺑﺎ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ‬ ‫ﺩﻭﻟﺖﻫــﺎ ﺩﺭ ﻣــﻮﺭﺩ ﻫﻮﻳﺖﻫﺎﯼ ﻣﺬﻫﺒــﯽ ﻭ ﺩﺭﮔﻴﺮﯼﻫﺎﯼ‬ ‫ﻣﺬﻫﺒﯽ ﺩﺭ ﻣﺴــﺎﺋﻞ ﺧﺎﻭﺭ ﻣﻴﺎﻧﻪ ﻳﺎ ﺍﺭﺯﻳﺎﺑﯽ ﺩﺭ ﻣﻮﺭﺩ ﺍﻟﺤﺎﻕ‬ ‫ﺗﺮﮐﻴﻪ ﺑﻪ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻣﺬﺍﮐﺮﻩ ﻧﻤﻮﺩﻩ ﺑﺎﺷﺪ‪ ،‬ﺍﻣﺎ ﺍﻳﻦ ﺍﻭﻟﻴﻦ‬ ‫ﺑﺎﺭ ﺑﻮﺩ ﮐﻪ ﮔﻔﺖ ﻭﮔﻮﯼ ﺍﺩﻳﺎﻥ ﺑﻪ ﻃﻮﺭ ﺭﺳــﻤﯽ ﺍﺯ ﺳــﻮﯼ‬ ‫ﻣﻘﺎﻣﺎﺕ ﺩﻭﻟﺘﯽ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﺑﺰﺍﺭﯼ ﺑﺮﺍﯼ ﻏﻠﺒﻪ ﺑﺮ ﻣﺸــﮑﻼﺕ‬ ‫ﺍﺟﺘﻤﺎﻋﯽ ﻭ ﺳﻴﺎﺳــﯽ ﺩﺭ ﺳﺮﺍﺳﺮ ﺳﻮﺍﺣﻞ ﻣﺪﻳﺘﺮﺍﻧﻪ ﻣﻄﺮﺡ‬ ‫ﺷــﺪ‪ .‬ﻭﺯﺭﺍﯼ ﺍﺗﺤﺎﺩﻳــﻪ ﺍﺭﻭﭘــﺎ ﮐﻪ ﺩﺭ ﻧﺸﺴــﺖ ﺭﻡ ﺣﻀﻮﺭ‬ ‫ﺩﺍﺷــﺘﻨﺪ‪ ،‬ﻓﺼﻞ ﺍﺭﻭﭘﺎﻳﯽ ﺭﺍﮐﻪ ﺑﻪ ﻃﻮﺭ ﺭﺳــﻤﯽ ﺩﺭ ﺟﻠﺴﻪ‬ ‫ﺷــﻮﺭﺍﯼ ﺍﺭﻭﭘﺎ ﺩﺭ ﺩﺳﺎﻣﺒﺮ ﺍﺭﺍﺋﻪ ﺷﺪﻩ ﺑﻮﺩ‪ ،‬ﺑﻪ ﻣﻨﺸﻮﺭ ﮔﻔﺖ‬ ‫ﻭﮔﻮﯼ ﺍﺩﻳﺎﻥ ﺍﻓﺰﻭﺩﻧﺪ‪.(Council,2003) .‬‬ ‫ﭼﻮﻥ ﺟﻠﺴﻪ ﺍﮐﺘﺒﺮ ﺭﻭﻳﺪﺍﺩﯼ ﺩﻳﻨﯽ ﺑﻮﺩ ﺍﺳﻼﻡ ﺩﺭ ﻣﺮﮐﺰ‬ ‫ﺗﻮﺟﻪ ﺑﻮﺩ ﻭ ﺑﻪ ﺍﻳﻦ ﺩﻟﻴﻞ ﻧﻤﺎﻳﻨﺪﻩ ﻣﺴــﻠﻤﺎﻧﺎﻥ‪ ،‬ﺁﻗﺎﯼ ﺩﻟﻴﻞ‬ ‫ﺍﺑﻮﺑﮑﺮ ﺭﺋﻴﺲ ﺷــﻮﺭﺍﯼ ﻓﺮﺍﻧﺴــﻪ‪ ،‬ﻣﺨﺎﻃﺐ ﺍﺻﻠﯽ ﻭﺯﻳﺮﺍﻥ ﻭ‬ ‫ﺭﺳــﺎﻧﻪﻫﺎ ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪ .‬ﺍﻳﺠﺎﺩ ﺷــﻮﺭﺍﻫﺎﯼ ﻣﻠﯽ ﻣﺴﻠﻤﺎﻥ ﺩﺭ‬ ‫ﺳﺮﺍﺳــﺮ ﺍﺭﻭﭘــﺎ‪ ،‬ﻭﻳﮋﮔﯽ ﻧﺸﺴــﺖ ﻭﺯﺭﺍﯼ ﺍﻳﺘﺎﻟﻴﺎ ﻭ ﺍﻧﮕﻠﻴﺲ‬ ‫ﺑــﻮﺩ‪ ،‬ﺭﻭﺍﺑﻂ ﺍﺭﻭﭘﺎ ﺑﺎ ﺍﺳــﻼﻡ ﻭ ﺗﻼﺵ ﻏــﺮﺏ ﺑﺮﺍﯼ ﺣﻤﺎﻳﺖ‬ ‫ﺍﺯ ﺑــﻪ ﺍﺻﻄــﻼﺡ ﺭﻭﺍﻳــﺖ ﻣﻴﺎﻧــﻪ ﺭﻭﯼ ﺍﺳــﻼﻣﯽ ﺩﺭ ﺟﺎﯼ‬ ‫ﺩﻳﮕﺮ ﻣﻮﺭﺩ ﺑﺤﺚ ﻭ ﺑﺮﺭﺳــﯽ ﻗﺮﺍﺭ ﮔﺮﻓــﺖ‪Silvestri,) .‬‬ ‫‪.(2005a;Hamzawy, 2005; Rubin, 2005‬‬ ‫ﺑﺎﻳﺪ ﺗﻮﺟﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴﺪ ﮐﻪ ﺍﺻﻄﻼﺡ ﻣﻴﺎﻧﻪ ﺭﻭﯼ ﺍﺳﻼﻣﯽ‬ ‫ﺍﺻﻄﻼﺣﯽ ﺳــﺎﺧﺘﮕﯽ ﺍﺳــﺖ ﮐﻪ ﻣﯽﺗﻮﺍﻧﺪ ﺑﻪ ﭼﻨﺪ ﭼﻴﺰ ﻳﺎ‬ ‫ﭼﻨﺪ ﻧﻔﺮ ﺗﻔﺴــﻴﺮ ﻭ ﻳﺎ ﺳﻮﺀ ﺗﻔﺴﻴﺮ ﺷــﻮﺩ‪ .‬ﮐﻨﻔﺮﺍﻧﺲﻫﺎﯼ‬ ‫ﻭﺯﺭﺍ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‪ ،‬ﮔﻔﺖ ﻭﮔﻮﯼ ﺍﺩﻳﺎﻥ ﻭ ﺍﻧﺴﺠﺎﻡ ﺍﺟﺘﻤﺎﻋﯽ‬ ‫ﺩﺭ ﺩﺭﻳــﺎﯼ ﻣﺪﻳﺘﺮﺍﻧــﻪ ﺭﺍ ﺑﻪ ﻣﻨﻈﻮﺭ ﭘﻴﺸــﺒﺮﺩ ﮐﺎﺭ ﺧﻮﺩ ﺩﺭ‬ ‫ﺭﺍﺑﻄﻪ ﺑﺎ ﻣﻮﺿﻮﻉ ﺍﺳــﻼﻡ ﻭ ﺍﺭﺍﺋﻪ ﺍﻟﮕﻮﻳﯽ ﺑﺮﺍﯼ ﮔﻔﺖ ﻭ ﮔﻮﯼ‬ ‫ﻣﺬﻫﺒﯽ ﻣﻮﺿﻮﻋﯽ ﺷﺎﻳﺴــﺘﻪ ﺍﻋﻼﻡ ﻧﻤﻮﺩ‪ .‬ﺩﺭ ﭘﺎﻳﺎﻥ ﺳــﺎﻝ‬ ‫‪ ٢٠٠٢‬ﻭ ﺁﻏﺎﺯ ﺳــﺎﻝ ‪ ٢٠٠٣‬ﭘــﺮﻭﺩﯼ‪ ،‬ﺭﺋﻴﺲ ﻭ ﻗﺎﺋﻢ ﻣﻘﺎﻡ‬ ‫‪ ، FSU‬ﮔﺮﻭﻩ ﻣﺸﺎﻭﺭﺍﻥ ﺳﻴﺎﺳﯽ )‪ (GOPA‬ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﮔﺮﻭﻩﻫــﺎﯼ ﺑﻠﻨــﺪ ﭘﺎﻳﻪ ﻣﺸــﻮﺭﺗﯽ ﺑﻪ ﺍﻧﻌــﮑﺎﺱ ﺍﺭﺯﺵﻫﺎ ﻭ‬ ‫ﻣﻴﺮﺍﺙﻫــﺎﯼ ﻓﺮﻫﻨﮕﯽ ﻣﺬﻫﺒــﯽ ﺍﺭﻭﭘــﺎ ﭘﺮﺩﺍﺧﺘﻨﺪ‪ .‬ﻧﻘﺶ‬ ‫ﮔﺮﻭﻩ ﺑﻠﻨﺪ ﭘﺎﻳﻪ ﻣﺸــﻮﺭﺗﯽ‪ ،‬ﺷﻨﺎﺳﺎﻳﯽ ﻭ ﺗﺠﺪﻳﺪ ﻧﻈﺮ ﺍﺻﻮﻝ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٦٥‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺍﺳﺎﺳــﯽ ﮐﻪ ﭘﺎﻳﻪﺍﯼ ﺑﺮﺍﯼ ﺯﻧﺪﮔﯽ ﺍﺟﺘﻤﺎﻋﯽ ﺩﺭ ﺟﺎﻣﻌﻪﺍﯼ‬ ‫ﺍﺳــﺖ ﮐﻪ ﻣﻴﺎﻥ ﺗﻤﺎﻡ ﺳــﺎﮐﻨﺎﻥ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ‬ ‫ﮐﺸﻮﺭﻫﺎﯼ ﻫﻤﺴﺎﻳﻪ ﻣﺸﺘﺮﮎ ﺍﺳــﺖ‪.(Prodi, 2003) .‬‬ ‫ﺩﻭ ﮔــﺮﻭﻩ ﻣﺮﺗﺒﻂ ﺑــﺎ ﺗﺠﺰﻳﻪ ﻭ ﺗﺤﻠﻴﻞ ﻣــﺎ ﺍﺯ ﭘﺮﻭﮊﻩ ﺍﺩﻳﺎﻥ‬ ‫ﻭ ﮔﻔــﺖ ﻭ ﮔﻮ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘــﺎ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪:‬‬ ‫ﺩﺧﺎﻟﺖ ﮔﺮﻭﻩﻫﺎﻳﯽ ﺩﺭ ﺍﺑﻌﺎﺩ ﻣﻌﻨﻮﯼ ﻭ ﻓﺮﻫﻨﮕﯽ ﺍﺭﻭﭘﺎ ﻭ ﻧﻴﺰ‬ ‫ﮔﺮﻭﻩ ﻣﺘﺨﺼﺺ )ﺧﺮﺩﻣﻨﺪﺍﻥ( ﺩﺭ ﮔﻔﺖ ﻭﮔﻮﯼ ﻣﻴﺎﻥ ﺍﺩﻳﺎﻥ‬ ‫ﻣﻨﻄﻘــﻪ ﻣﺪﻳﺘﺮﺍﻧــﻪ‪ .‬ﺍﺯ ﺯﻣﺎﻧﯽ ﮐﻪ ﺟﻮﺍﻣــﻊ ﻭ ﻓﺮﻫﻨﮓﻫﺎﯼ‬ ‫ﺳــﻮﺍﺣﻞ ﺟﻨﻮﺑﯽ ﺩﺭﻳــﺎﯼ ﻣﺪﻳﺘﺮﺍﻧﻪ ﺑﻪ ﺍﺳــﻼﻡ ﮔﺮﻭﻳﺪﻧﺪ‪،‬‬ ‫ﺟﺎﯼ ﺗﻌﺠﺐ ﻧﻴﺴﺖ ﮐﻪ ﮔﺮﻭﻩ ﻣﺸﻮﺭﺗﯽ ﺗﺎ ﺣﺪﻭﺩ ﺯﻳﺎﺩﯼ ﺑﺮ‬ ‫ﺁﻳﻨﺪﻩ ﺭﻭﺍﺑﻂ ﺑﻴﻦ ﺍﺭﻭﭘﺎ ﻭ ﺍﺳﻼﻡ ﻣﺘﻤﺮﮐﺰ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ‬ ‫ﻣﻬﻢ ﺍﺳــﺖ ﺑﻪ ﻳﺎﺩ ﺩﺍﺷــﺘﻪ ﺑﺎﺷــﻴﺪ ﮐﻪ ﻃﺮﺡ ﺍﻳﺪﻩ ﮔﻔﺖ ﻭ‬ ‫ﮔﻮﯼ ﺗﻤﺪﻥﻫﺎ ﺩﺭ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ )‪UN General‬‬ ‫‪ (Assembly, 1998‬ﮐــﻪ ﺍﺯ ﺳــﻮﯼ ﺝ‪ .‬ﺍ‪ .‬ﺍﻳﺮﺍﻥ ﻣﻄﺮﺡ‬ ‫ﺷﺪ‪ (Ahmed, 2002: 21) .‬ﮐﻪ ﻧﺸﺎﻥ ﻣﯽﺩﻫﺪ ﻣﻔﻬﻮﻡ‬ ‫ﮔﻔﺖ ﻭ ﮔﻮﯼ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﻭ ﺑﻴﻦ ﺍﺩﻳﺎﻥ ﻣﺸــﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ‬ ‫ ﻣﺪﻳﺘﺮﺍﻧﻪ ﺩﺭ ﺣﺎﻝ ﮔﺴــﺘﺮﺵ ﺍﺳــﺖ ﻭ ﻧﻪ ﺗﻨﻬﺎ ﺑﺮ ﺩﺭﻳﺎﯼ‬‫ﻣﺪﻳﺘﺮﺍﻧﻪ ﮐﻪ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺑﺮ ﻣﻨﺎﻃﻖ ﻫﻤﺴــﺎﻳﻪ ﺧﻮﺩ ﻧﻴﺰ‬ ‫ﺗﺎﺛﻴﺮﮔﺬﺍﺭ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳــﻦ ﺍﻣﺮ ﻣﺆﻳﺪ ﺁﻥ ﺍﺳــﺖ ﮐﻪ ﻣﻔﻬﻮﻡ ﮔﻔــﺖ ﻭ ﮔﻮ ﺍﺯ ﻫﺮ‬ ‫ﺩﻭ ﺟﻨﺒﻪ ﻋﻤﻠﯽ ﻭ ﻧﻈﺮﯼ ﺭﻭﺍﺑﻂ ﺑﻴﻦﺍﻟﻤﻠﻞ ﺩﺭ ﻗﺮﻥ ﺑﻴﺴﺖ‬ ‫ﻭﻳﮑﻢ ﺍﺯ ﺍﻫﻤﻴﺖ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍﺳﺖ‪see Petito, forth-) .‬‬ ‫‪ (coming, 2005‬ﺗﻤﺎﻣﯽ ﻃﺮﺡﻫﺎﯼ ﮐﻤﻴﺴــﻴﻮﻥ ﺍﺭﻭﭘﺎ‬ ‫ﺑﺮﺍﯼ ﮔﻔﺖ ﻭﮔﻮ ﺑﺎ ﻭ ﻣﻴﺎﻥ ﺳﻨﺖﻫﺎﯼ ﻣﺬﻫﺒﯽ ﺑﺎ ﺧﻂ ﻣﺸﯽ‬ ‫ﺗﻮﺳــﻌﻪ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺩﺭ ﻣﺎﻩ ﻣﻪ ‪ ٢٠٠٤‬ﺿﺮﻭﺭﺕ ﺑﺴــﻴﺎﺭ‬ ‫ﻳﺎﻓﺖ‪ .‬ﻣﻘﺎﻣﺎﺕ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‪ ،‬ﺳﻴﺎﺳﺘﻤﺪﺍﺭﺍﻥ ﻭ ﻣﺮﺩﻡ ﻋﺎﺩﯼ‬ ‫ﺍﺯ ﻣﻮﺟﻮﺩﻳﺖ ﺟﺪﻳﺪ ﺟﻐﺮﺍﻓﻴﺎﯼ ﺳﻴﺎﺳﯽ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﮐﻪ‬ ‫ﺩﺭ ﺣﺎﻝ ﺷﮑﻞ ﮔﻴﺮﯼ ﺍﺯ ﺩﻭﻟﺖﻫﺎ‪ ،‬ﻓﺮﻫﻨﮓﻫﺎ ﻭ ﺳﻨﺖﻫﺎﯼ‬ ‫ﻣﻌﻨــﻮﯼ ﻭ ﻓﮑﺮﯼ ﺑﻮﺩﻧــﺪ‪ ،‬ﺁﮔﺎﻫﯽ ﻳﺎﻓﺘﻨﺪ‪ .‬ﺍﻳــﻦ ﺗﻔﺎﻭﺕﻫﺎ‬ ‫ﻧﻪ ﺗﻨﻬــﺎ ﻧﻴﺎﺯﻣﻨﺪ ﺁﮔﺎﻫﯽ ﻭ ﺍﺣﺘــﺮﺍﻡ‪ ،‬ﺑﻠﮑﻪ ﺩﺭﮎ ﻭ ﺍﺭﺗﺒﺎﻁ‬ ‫ﻫﻤﺎﻫﻨﮓ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺍﺳــﺖ‪ .‬ﺑﻪ ﻃﻮﺭ ﻗﻄﻊ‪ ،‬ﺍﺗﻔﺎﻗﺎﺕ ﺟﻬﺎﻧﯽ‬ ‫ﻣﺜﻞ ﺣﻤﻼﺕ ﺗﺮﻭﺭﻳﺴﺘﯽ ﻳﺎﺯﺩﻫﻢ ﺳﭙﺘﺎﻣﺒﺮ ﻳﺎ ﺍﻧﺘﻔﺎﺿﻪ ﺩﻭﻡ‬ ‫ﻓﻠﺴــﻄﻴﻦ ﮐﻪ ﺩﺭ ﺳﭙﺘﺎﻣﺒﺮ ﺳﺎﻝ ‪ ٢٠٠٠‬ﺁﻏﺎﺯ ﺷﺪ‪ ،‬ﺍﺗﺤﺎﺩﻳﻪ‬ ‫ﺍﺭﻭﭘﺎ ﺭﺍ ﻣﺠﺒﻮﺭ ﻧﻤﻮﺩ ﺗﺎ ﺑﺎ ﮔﺮﻭﻩﻫﺎﯼ ﻣﺨﺘﻠﻒ ﻣﺬﻫﺒﯽ ﺑﻮﻳﮋﻩ‬ ‫ﺑﺎ ﻣﺤﺎﻓﻞ ﻣﺴــﻠﻤﺎﻥ ﮔﻔﺖ ﻭﮔﻮ ﮐﻨﺪ‪ .‬ﻋﻼﻭﻩ ﺑﺮ ﺍﻳﻦ‪ ،‬ﮔﻔﺖ ﻭ‬ ‫ﮔﻮ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﻭ ﺑﻴﻦ ﻣﺬﻫﺒﯽ ﺩﺭ ﺍﺳــﺘﺮﺍﺗﮋﯼ ﺳﻴﺎﺳﯽ‬ ‫ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﭘﺎﺳــﺨﯽ ﺑﻪ ﺭﻭﺵﻫﺎﯼ ﻣﺘﻔﺎﻭﺕ ﻭ ﺻﻠﺢ ﺁﻣﻴﺰ‬ ‫ﺩﺭ ﻣﺨﺎﻟﻔﺖ ﺑﺎ ﺭﻭﺵﻫﺎﯼ )ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺗﺮﻭﺭ( ﺍﻳﺎﻻﺕ ﻣﺘﺤﺪﻩ ﻭ‬

‫ﺗﺒﺪﻳﻞ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺑﻪ ﻋﻨﻮﺍﻥ ﺑﺎﺯﻳﮕﺮ ﺟﻬﺎﻧﯽ ﺍﺳﺖ‪.‬‬ ‫ﺑﻌﺪ ﺍﺯ ﻭﺍﻗﻌﻪ ﻳﺎﺯﺩﻫﻢ ﺳﭙﺘﺎﻣﺒﺮ‪ ،‬ﻧﻬﺎﺩﻫﺎﯼ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻭ‬ ‫ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺷﺨﺼﻴﺖﻫﺎﯼ ﻣﺮﺩﻣﯽ ﺑﺎ ﺷﻮﺭ ﻭ ﻧﺸﺎﻁ ﺍﺯ ﺩﺭﮎ‬ ‫ﻣﺘﻘﺎﺑﻞ ﻭ ﻣﺒﺎﺩﻻﺕ ﻓﺮﻫﻨﮕﯽ ﺩﺭ ﺳﺮﺍﺳــﺮ ﺍﺭﻭﭘﺎ ﻭ ﻣﺪﻳﺘﺮﺍﻧﻪ‬ ‫ﺣﻤﺎﻳــﺖ ﮐﺮﺩﻧﺪ‪ .‬ﺑﻴﺶ ﺍﺯ ﻫﻤﻪ‪ ،‬ﮐﻤﻴﺴــﻴﻮﻥ ﺍﺭﻭﭘﺎ ﺩﺭ ﺍﻳﻦ‬ ‫ﻓﻌﺎﻟﻴﺖﻫﺎ ﺷــﺮﮐﺖ ﺩﺍﺷﺖ‪ ،‬ﺍﻣﺎ ﮐﻨﻔﺮﺍﻧﺲﻫﺎﯼ ﺳﺎﺯﻣﺎﻧﺪﻫﯽ‬ ‫ﺷﺪﻩ ﺗﻮﺳﻂ ﺁﻗﺎﯼ ﭘﻴﺴﺎﻧﻮ ﻧﻤﻮﻧﻪﯼ ﺍﺭﻭﭘﺎﻳﯽ ﻣﺸﺎﺭﮐﺖ ﺑﻴﺶ‬ ‫ﺍﺯ ﭘﻴﺶ ﻭﺯﺭﺍﺳﺖ‪ .‬ﺍﺭﺗﺒﺎﻁ ﻃﺮﺡ ﻣﺸﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ ‪ -‬ﻣﺪﻳﺘﺮﺍﻧﻪ‬ ‫ﺩﺭ ﻣﻔﻬﻮﻡ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﻭﺍﻗﻌﻪ ﻳﺎﺯﺩﻫﻢ ﺳﭙﺘﺎﻣﺒﺮ ﺩﺭ ﮐﻨﻔﺮﺍﻧﺲ‬ ‫ﻭﺯﻳــﺮﺍﻥ ﺧﺎﺭﺟﻪ ﺍﺭﻭﭘﺎ ﻣﺪﻳﺘﺮﺍﻧﻪ ﮐــﻪ ﺩﺭ ﺍﺑﺘﺪﺍﯼ ﻣﺎﻩ ﻧﻮﺍﻣﺒﺮ‬ ‫ﺳﺎﻝ ‪ ٢٠٠١‬ﺩﺭ ﺑﺮﻭﮐﺴﻞ ﺑﺮﮔﺰﺍﺭ ﮔﺮﺩﻳﺪ‪ ،‬ﺩﻭﺑﺎﺭﻩ ﻣﻮﺭﺩ ﺗﺎﮐﻴﺪ‬ ‫ﻗﺮﺍﺭﮔﺮﻓﺖ‪ .‬ﺩﺳــﺘﻮﺭ ﺟﻠﺴﻪ ﺍﻳﻦ ﻧﺸﺴــﺖ‪ ،‬ﻧﻴﺎﺯ ﺑﻪ ﺗﻘﻮﻳﺖ‬ ‫ﺭﻭﻧﺪ ﺑﺎﺭﺳــﻠﻮﻧﺎ ﺩﺭ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺗﺮﻭﺭﻳﺴﻢ ﻭ ﺭﺳﻴﺪﮔﯽ ﺑﻪ ﻋﻠﻞ‬ ‫ﺳﺎﺧﺘﺎﺭﯼ ﺍﻓﺮﺍﻁ ﮔﺮﺍﻳﯽ ﻭ ﻋﺪﻡ ﭘﺬﻳﺮﺵ ﺭﺳﻤﯽ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‬ ‫ﺩﺭ ﺑﺮﺍﺑﺮﯼ ﺗﺮﻭﺭﻳﺴــﻢ ﺑﺎ ﺟﻬﺎﻥ ﻋﺮﺏ ﻭ ﺍﺳــﻼﻡ ﺑﻮﺩ‪Eu-) .‬‬ ‫‪ .(ropeanCommission, 2001c‬ﻫــﻢ ﺯﻣﺎﻧــﯽ‬ ‫ﺗﻘﺮﻳﺒــﯽ ﻓﺎﺟﻌــﻪ ﻳﺎﺯﺩﻫــﻢ ﺳــﭙﺘﺎﻣﺒﺮ ﺑــﺎ ﻃــﺮﺡ ﮔﻔﺖ ﻭ‬ ‫ﮔــﻮﯼ ﺗﻤﺪﻥﻫــﺎﯼ ﺍﺯ ﻃﺮﻑ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ ﺳــﻮﺀ‬ ‫ﺗﺼﺎﺩﻓﯽ ﻧﺎﻣﻴﻤﻮﻥ ﺍﺳــﺖ‪ .‬ﺭﻫﺒــﺮﺍﻥ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺗﺼﻤﻴﻢ‬ ‫ﮔﺮﻓﺘﻨــﺪ ﺍﻳــﻦ ﺷــﻌﺎﺭ ﻭ ﺗﺄﮐﻴﺪ ﺑﺮ ﺷــﺮﮐﺖ ﺩﺭ ﮔﻔﺖ ﻭ ﮔﻮ‬ ‫ﺑﺎ ﺍﺩﻳﺎﻥ‪ ،‬ﺑﻪ ﺧﺼﻮﺹ ﺍﺳــﻼﻡ ﺭﺍ ﺑــﻪ ﻣﻨﻈﻮﺭ ﺣﻔﻆ ﺻﻠﺢ ﻭ‬ ‫ﺛﺒﺎﺕ ﺣﻤﺎﻳــﺖ ﻧﻤﺎﻳﻨﺪ‪ .‬ﺁﻧﭽﻪ ﺍﻫﻤﻴﺖ ﺩﺍﺭﺩ‪،‬ﺁﻥ ﺍﺳــﺖ ﮐﻪ‬ ‫ﺩﺭ ﮐﻨــﺎﺭ ﺍﻇﻬﺎﺭ ﺗﻌﻬﺪ ﺑﻴﺶ ﺍﺯ ﭘﻴــﺶ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺑﺮﺍﯼ‬ ‫ﮔﻔﺖ ﻭﮔﻮ‪ ،‬ﺍﻳﻦ ﺍﺗﺤﺎﺩﻳﻪ ﺑﺮ ﮐﺎﺭﺑﺮﺩ ﻭﺍﮊﻩ ﻓﺮﻫﻨﮓﻫﺎ ﺑﻪ ﺟﺎﯼ‬ ‫ﺗﻤﺪﻥﻫﺎ ﺑﻪ ﻣﻨﻈﻮﺭ ﭘﺮﻫﻴﺰ ﺍﺯ ﺍﺷﺎﺭﻩ ﺗﻠﻮﻳﺤﯽ ﺁﻥ ﺑﺎ ﺍﺻﻄﻼﺡ‬ ‫ﺑﺮﺧﻮﺭﺩ ﺗﻤﺪﻥﻫــﺎ ﺍﺻﺮﺍﺭ ﺩﺍﺭﺩ‪ .‬ﺑﺨﺶﻫــﺎﯼ ﺯﻳﺮ ﺑﺮﺧﯽ ﺍﺯ‬ ‫ﺍﻗﺪﺍﻣــﺎﺕ ﻭ ﺑﻴﺎﻧﻴﻪﻫﺎﯼ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺭﺍ ﺩﺭ ﺣﻤﺎﻳﺖ ﺍﺯ ﺍﻳﻦ‬ ‫ﻧﻮﻉ ﮔﻔــﺖ ﻭ ﮔﻮ ﺗﺤﻠﻴﻞ ﻭ ﺑﺮﺭﺳــﯽ ﻣﯽﮐﻨﺪ‪ .‬ﺍﻟﺒﺘﻪ ﭼﻨﻴﻦ‬ ‫ﺍﻇﻬﺎﺭﺍﺕ ﻭ ﻭﻗﺎﻳﻌﯽ ﺑﺎﻳﺪ ﺩﺭ ﻣﻘﺎﺑﻞ ﭘﺲ ﺯﻣﻴﻨﻪ ﺭﻭﻳﺪﺍﺩﻫﺎﯼ‬ ‫ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﻭ ﭼﺎﻟﺶﻫﺎﻳﯽ ﮐﻪ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺩﺭ ﺍﻳﻦ ﻗﺮﻥ ﺑﺎ‬ ‫ﺁﻧﻬﺎ ﺭﻭﺑﺮﻭ ﺑﻮﺩﻩ ﺍﺳﺖ‪ ،‬ﺩﺭﮎ ﺷﻮﺩ‪.‬‬ ‫ﺩﺭ ﭘﺎﻳﻴــﺰ ﺳــﺎﻝ ‪ ،٢٠٠١‬ﺩﺭ ﺣﺎﻟﯽ ﮐــﻪ ﺍﻳﺎﻻﺕ ﻣﺘﺤﺪﻩ‬ ‫ﺑﻪ ﺩﻧﺒﺎﻝ ﺍﻗــﺪﺍﻡ ﻧﻈﺎﻣﯽ ﺑﺮﺍﯼ ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺗﺮﻭﺭ ﺑﻮﺩ‪ ،‬ﺍﺗﺤﺎﺩﻳﻪ‬ ‫ﺍﺭﻭﭘﺎ ﺧﺴﺘﮕﯽ ﻧﺎﭘﺬﻳﺮ ﺳــﻌﯽ ﻣﯽﮐﺮﺩ ﻣﻴﺎﻧﺠﯽ ﮔﺮﯼ ﮐﻨﺪ‪.‬‬ ‫ﺑﻪ ﺩﻟﻴﻞ ﺗﺮﺱ ﺍﺯ ﻃﺮﺡ ﻭﺍﮊﻩ »ﺑﺮﺧﻮﺭﺩ ﺗﻤﺪﻥ ﻫﺎ«‪ ،‬ﺍﺗﺤﺎﺩﻳﻪ‬ ‫ﻭ ﺑــﻪ ﺧﺼﻮﺹ ﮐﻤﻴﺴــﻴﻮﻥ ﺍﺭﻭﭘــﺎ‪ ،‬ﮔﻔﺘﻤــﺎﻥ ﻣﺘﻤﺮﮐﺰﯼ‬ ‫ﺭﺍ ﺑــﺎ ﺗﺎﮐﻴﺪ ﺑﺮ ﻣﻔﻬــﻮﻡ ﮔﻔﺘﮕﻮ ﺑﻪ ﺗﺼﻮﻳﺐ ﺭﺳــﺎﻧﺪ‪ .‬ﺑﺎﺭﻫﺎ‬ ‫ﻭ ﺑﺎﺭﻫﺎ‪ ،‬ﺍﺯ ﺳــﭙﺘﺎﻣﺒﺮ ﺳــﺎﻝ ‪ ،٢٠٠١‬ﮐﻤﻴﺴــﻴﻮﻥ ﺍﺭﻭﭘﺎﻳﯽ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٦٦‬‬

‫ﺍﺯ ﺍﻳﻦ ﺍﺻﻄﻼﺣﺎﺕ ﺩﺭ ﺳﺨﻨﺮﺍﻧﯽﻫﺎﯼ ﺧﻮﺩ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮﺩﻩ‬ ‫ﺍﺳﺖ‪ .‬ﺑﻪ ﻭﻳﮋﻩ‪ ،‬ﺭﻭﻣﺎﻧﻮ ﭘﺮﻭﺩﯼ)ﺭﺋﻴﺲ ﮐﻤﻴﺴﻴﻮﻥ( ﺩﺭ ﺩﻭﺭﻩ‬ ‫ﺭﻳﺎﺳﺖ ﺧﻮﺩ‪ ،‬ﺁﻧﺎ ﺩﻳﺎﻣﺎﻧﺘﻮﭘﻮﻟﻮﻟﻮ)ﻣﺴﺌﻮﻝ ﺍﻣﻮﺭ ﺍﺟﺘﻤﺎﻋﯽ(‪،‬‬ ‫ﻭﻳﻮﻳﺎﻧﺎ ﺭﺩﻳﻨﮓ)ﻣﺴــﺌﻮﻝ ﺍﻣﻮﺭ ﻓﺮﻫﻨﮕــﯽ( ﻭ ﮐﺮﻳﺲ ﭘﺎﺗﻦ‬ ‫)ﻣﺴﺌﻮﻝ ﺭﻭﺍﺑﻂ ﺧﺎﺭﺟﯽ(‪.‬‬ ‫ﺍﺯ ﺍﻳــﻦ ﺭﻭ‪ ،‬ﺻﻠــﺢ ﻭ ﺛﺒــﺎﺕ ﺑﺎﺭﻫﺎ ﻭ ﺑﺎﺭﻫــﺎ ﺩﺭ ﮔﻔﺖ ﻭ‬ ‫ﮔﻮﯼ ﻣﻘﺎﻣﺎﺕ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺗﺎﮐﻴﺪ ﺷﺪ‪Prodi, 2002:) .‬‬ ‫‪ (3‬ﺑﺮﻏﻢ ﻋﻈﻤــﺖ ﺣﻮﺍﺩﺙ ﻳﺎﺯﺩﻫﻢ ﺳــﭙﺘﺎﻣﺒﺮ‪ ،‬ﺩﺭ ﻧﻮﺍﻣﺒﺮ‬ ‫ﺳﺎﻝ ‪ ٢٠٠١‬ﮐﻤﻴﺴﺮ ﭘﺎﺗﻦ ﻭ ﭘﺮﻭﺩﯼ ﺩﺭ ﺟﻠﺴﺎﺗﯽ ﻣﻬﻢ‪ ،‬ﺑﻪ‬ ‫ﺗﺮﺗﻴﺐ‪ ،‬ﺩﺭ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤــﺪ ﻭ ﻣﺠﻤﻊ ﭘﺎﺭﻟﻤﺎﻧﯽ ﺍﺭﻭﭘﺎ‬ ‫ﺩﺭ ﺣﻤﺎﻳﺖ ﺍﺯ ﻧﻴﺎﺯ ﺑﻪ ﮔﻔﺖ ﻭ ﮔﻮ ﺑﺮﺍﯼ ﮔﺴــﺘﺮﺵ ﻓﺮﻫﻨﮓ‬ ‫ﺗﺴــﺎﻫﻞ ﻭ ﺗﻔﺎﻫــﻢ ﺑﻴــﻦ ﻓﺮﻫﻨﮓﻫﺎﯼ ﻣﺨﺘﻠﻒ ﺷــﺮﮐﺖ‬ ‫ﮐﺮﺩﻧﺪ‪ .‬ﺑﻮﻳﮋﻩ‪ ،‬ﭘﺮﻭﺩﯼ ﺑﻪ ﻣﺴﺌﻮﻟﻴﺖ ﮐﺸﻮﺭﻫﺎﯼ ﻋﻀﻮ ﻃﺮﺡ‬ ‫ﻣﺸــﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ ‪ -‬ﻣﺪﻳﺘﺮﺍﻧﻪ ﺑﺮﺍﯼ ﺷﺮﮐﺖ ﺩﺭ ﭼﻨﻴﻦ ﮔﻔﺖ‬ ‫ﻭﮔﻮﻳﯽ ﺑﺎ ﺍﺷــﺎﺭﻩ ﺑــﻪ ﻣﺒﺎﺭﺯﻩ ﺩﺭ ﺑﺮﺍﺑﺮ ﺗﺮﻭﺭﻳﺴــﻢ ﻭ ﻧﻴﺎﺯ ﺑﻪ‬ ‫ﺍﻳﺠﺎﺩ ﺭﻭﺍﺑﻂ ﺧﻮﺏ ﺑﺎ ﺟﻬﺎﻥ ﺍﺳــﻼﻡ ﺗﺎﮐﻴــﺪ ﮐﺮﺩ‪) .‬ﻳﻌﻨﯽ‬ ‫ﻳﮏ ﺭﺍﺑﻄﻪ ﺗﻌﺎﻣﻠﯽ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺩﻭ ﮔﺮﻭﻩ ﻫﻤﮑﺎﺭ ﺩﺍﺭﺍﯼ‬ ‫ﺣﻘﻮﻕ ﺑﺮﺍﺑﺮ ﺩﺭ ﺻﺤﺒﺖ ﮐﺮﺩﻥ ﻭ ﻣﺴﺌﻮﻟﻴﺖ ﺑﺮﺍﺑﺮ ﺩﺭ ﮔﻮﺵ‬ ‫ﺩﺍﺩﻥ ﻫﺴﺘﻨﺪ(‪:‬‬ ‫»ﻣﺎ ﺑﺎﻳﺪ ﺍﺯ ﺍﺭﺗﺒﺎﻁ ﺑﻴﻦ ﺗﺮﻭﺭﻳﺴﻢ‪ ،‬ﺩﻧﻴﺎﯼ ﻋﺮﺏ ﻭ ﺟﻬﺎﻥ‬ ‫ﺍﺳــﻼﻡ ﺍﺟﺘﻨــﺎﺏ ﮐﻨﻴﻢ‪ .‬ﻣﺎ ﺩﺭ ﮔﻔﺖ ﻭ ﮔــﻮ ﺑﺮﺍﺑﺮﻳﻢ ﻭ ﺑﺎﻳﺪ‬ ‫ﺁﻥ ﺭﺍ ﺍﺯ ﻃﺮﻳــﻖ ﺗﺒﺎﺩﻝ ﻓﺮﻫﻨﮕﯽ ﮔﺴــﺘﺮﺵ ﺩﻫﻴﻢ‪ .‬ﺍﺩﺍﻣﻪ‬ ‫ﮔﻔﺖ ﻭﮔﻮ ﺍﺯ ﺑﻴﺸــﺘﺮﻳﻦ ﺍﻫﻤﻴﺖ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍﺳــﺖ‪ .‬ﺍﺭﺳﺎﻝ‬ ‫ﭘﻴﺎﻡ ﻣﺸﺘﺮﮎ ﻫﻤﺒﺴﺘﮕﯽ ﻳﮑﯽ ﺍﺯ ﺑﻬﺘﺮﻳﻦ ﺭﺍﻩﻫﺎ ﺑﺮﺍﯼ ﻧﺸﺎﻥ‬ ‫ﺩﺍﺩﻥ ﻣﺸــﺎﺭﮐﺖ ﻣﺎ ﺩﺭ ﻣﺒﺎﺭﺯﻩ ﻣﺸــﺘﺮﮎ ﻋﻠﻴﻪ ﺗﺮﻭﺭﻳﺴﻢ‬ ‫ﺍﺳﺖ)‪.(European Commission, 2001d‬‬ ‫ﺩﺭ ﻣــﺎﻩ ﻣﻪ ﺳــﺎﻝ ‪ ،٢٠٠٤‬ﭘﺎﺗﻦ ﺩﺭ ﺳــﺨﻨﺮﺍﻧﯽ ﺧﻮﺩ ﺑﺎ‬ ‫ﻋﻨﻮﺍﻥ »ﺍﺳــﻼﻡ ﻭ ﻏﺮﺏ ‪ -‬ﺑﺮ ﺳــﺮ ﭼﻬﺎﺭ ﺭﺍﻩ« ﺩﺭ ﺩﺍﻧﺸﮕﺎﻩ‬ ‫ﺁﮐﺴــﻔﻮﺭﺩ ﺑﺎ ﺑﻬﺮﻩ ﮔﻴﺮﯼ ﺍﺯ ﻣﻮﺿﻮﻉ ﺍﺳﻼﻡ ﺑﺮﺍﯼ ﺑﺤﺚ ﺩﺭ‬ ‫ﻣﻮﺭﺩ ﻃﻴﻒ ﻭﺳــﻴﻌﯽ ﺍﺯ ﻣﺴﺎﺋﻞ ﺳﻴﺎﺳﯽ ﺍﺯ ﺟﻤﻠﻪ ﺗﻮﺳﻌﻪ ﻭ‬ ‫ﺩﻣﻮﮐﺮﺍﺳــﯽ ﺩﺭ ﺟﻬﺎﻥ ﻋﺮﺏ ﻭ ﺧﻨﺜﯽ ﻧﻤﻮﻥ ﺗﺮﺱ ﮐﻠﻴﺸﻪ‬ ‫ﺍﻳﯽ ﺍﺯ ﻭﺭﻭﺩ ﻳﮏ ﮐﺸــﻮﺭ »ﺍﺳــﻼﻣﯽ« )ﺗﺮﮐﻴﻪ( ﺑﻪ ﺍﺗﺤﺎﺩﻳﻪ‬ ‫ﺍﺭﻭﭘــﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺭﺍ ﻣﻄــﺮﺡ ﻧﻤﻮﺩ‪Patten,) .‬‬ ‫‪ (2004‬ﻋﻼﻭﻩ ﺑﺮ ﺍﻳﻦ‪ ،‬ﮔﻮﻧﺘﺮ ﻓﺮﻫﻮﻳﮕﻦ‪ ،‬ﮐﻤﻴﺴــﺮ ﺁﻟﻤﺎﻧﯽ‪،‬‬ ‫ﺣﻤﺎﻳــﺖ ﮐﺎﻣﻞ ﺧــﻮﺩ ﺭﺍ ﺍﺯ ﻭﺭﻭﺩ ﺗﺮﮐﻴﻪ ﺑــﻪ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‬ ‫ﺩﺭ ﻃﻮﻝ ﻣﺎﻣﻮﺭﻳﺖ ﺧﻮﺩ ﺍﺑﺮﺍﺯ ﺩﺍﺷــﺖ‪Verheugen,) .‬‬ ‫‪ (2001 and 2004‬ﺷــﺨﺼﻴﺖﻫﺎﯼ ﺑﺮﺟﺴﺘﻪ ﺍﺗﺤﺎﺩﻳﻪ‬ ‫ﺍﺭﻭﭘﺎ ﮐﻪ ﺑﻪ ﻧﻔﻊ ﺗﺮﮐﻴﻪ ﺭﺍﯼ ﺩﺍﺩﻧﺪ‪ ،‬ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪ :‬ﮐﻤﻴﺴــﻴﺮ‬

‫ﻫﻠﻨﺪﯼ‪ ،‬ﻓﺮﻳﺘﺰ ﺑﻮﻟﮑﺸــﺘﺎﻳﻦ‪ ،‬ﻣﺴﺌﻮﻝ ﺑﺎﺯﺍﺭ ﺩﺍﺧﻠﯽ‪ ،‬ﻣﺎﻟﻴﺎﺕ‬ ‫ﻭ ﺍﻣﻮﺭ ﻣﺸﺘﺮﻳﺎﻥ‪ ،‬ﺭﺋﻴﺲ ﮐﻨﻮﺍﻧﺴﻴﻮﻥ ﺍﺭﻭﭘﺎ ﺩﺭ ﻣﻮﺭﺩ ﺁﻳﻨﺪﻩ‬ ‫ﺍﺭﻭﭘﺎ‪ ،‬ﺭﺋﻴﺲ ﻓﺮﺍﻧﺴﻮﯼ ﺗﺒﺎﺭ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‪ ،‬ﻭﺍﻟﺮﯼ ﮔﻴﺴﮑﺎﺭﺩ‬ ‫ﺩﯼ ﺍﺳﺘﻴﻨﮓ ﻭ ﮐﻤﻴﺴــﺮ ﺍﻣﻮﺭ ﮐﺸﺎﻭﺭﺯﯼ ﺍﺗﺮﻳﺶ ﻓﺮﺍﻧﺘﺲ‬ ‫ﻓﻴﺸــﻠﺮ( ﺍﻣﺎ ﺑﻮﻟــﮏ ﺍﺷــﺘﺎﻳﻦ ﻧﮕﺮﺍﻧﯽ ﺧــﻮﺩ ﺭﺍ ﺍﺯ ﻭﻳﮋﮔﯽ‬ ‫ﻓﺮﻫﻨﮓ ﺍﺳﻼﻣﯽ ﺗﺮﮐﻴﻪ ﺍﺑﺮﺍﺯ ﻧﻤﻮﺩ ﻭ ﺗﺎﮐﻴﺪ ﮐﺮﺩ ﮐﻪ ﺍﺟﺎﺯﻩ‬ ‫ﻧﻤﯽﺩﻫــﺪ ﺍﻳﻦ ﮐﺸــﻮﺭ ﻋﻀﻮ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺷــﻮﺩ)‪AFP,‬‬ ‫‪2004;Euractiv, 2004a; Evans-Pritchard,‬‬ ‫‪ (2004; Waterfield, 2004‬ﻓﻴﺸــﻠﺮ ﺩﺭ ﺗﻌﻬﺪ ﺗﺮﮐﻴﻪ‬ ‫ﺑﻪ ﺩﻣﻮﮐﺮﺍﺳــﯽ ﻭ ﺳﮑﻮﻻﺭﻳﺴــﻢ ﺗﺮﺩﻳﺪ ﺩﺍﺷــﺖ ﻭ ﺍﺫﻋﺎﻥ‬ ‫ﺩﺍﺷــﺖ ﮐﻪ ﮐﺸــﻮﺭ ﺗﺮﮐﻴﻪ ﺑﻪ ﻟﺤﺎﻅ ﻓﺮﻫﻨﮕﯽ ﺷﺮﻗﯽ ﻭ ﺍﺯ‬ ‫ﻟﺤﺎﻅ ﺟﻐﺮﺍﻓﻴﺎﻳﯽ ﺁﺳﻴﺎﻳﯽ ﺍﺳﺖ‪(Euractiv, 2004b) .‬‬ ‫ﮔﻴــﺰﮐﺎﺭﺩ ﺩﯼ ﺍﺳــﺘﻴﻨﮓ ﻧﻴﺰ ﺍﺳــﺘﺪﻻﻝ ﮐﺮﺩ ﮐــﻪ ﺗﺮﮐﻴﻪ‬ ‫ﮐﺸــﻮﺭﯼ ﺁﺳﻴﺎﻳﯽ ﺍﺳــﺖ‪ ،‬ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ‪ ،‬ﻓﻌﺎﻻﻥ ﺑﻨﻴﺎﺩﮔﺮﺍﯼ‬ ‫ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺑﻪ ﻭﻳﮋﻩ ﻭﺯﺭﺍﯼ ﺍﺗﺤﺎﺩﻳﻪ ﮐﻪ ﺑﺎ ﺯﺑﺎﻥ ﻣﺒﻬﻢ ﺩﺭ‬ ‫ﻣﻮﺭﺩ ﺍﻟﺤﺎﻕ ﺗﺮﮐﻴﻪ ﻣﺬﺍﮐــﺮﻩ ﻣﯽﮐﺮﺩﻧﺪ ﻭ ﺑﻪ ﺻﺮﺍﺣﺖ ﺍﻳﻦ‬ ‫ﻭﺍﻗﻌﻴﺖ ﺭﺍ ﮐﻪ ﺍﮐﺜﺮﻳﺖ ﺍﻋﻀﺎﯼ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺑﺎ ﺍﻳﻦ ﺍﻟﺤﺎﻕ‬ ‫ﻣﺨﺎﻟﻔﻨﺪ ﻭﻟﯽ ﺍﺑﺮﺍﺯ ﻧﻤﯽﮐﻨﻨﺪ؛ ﺣﻤﻠﻪ ﮐﺮﺩ )‪Le Monde,‬‬ ‫‪.(2002‬‬ ‫ﺩﺭ ﻣﻘﺎﺑــﻞ ﺍﻳــﻦ ﺍﺩﻋــﺎ ﮐﻪ ﻭﻳﮋﮔــﯽ ﺍﺭﻭﭘﺎﻳﯽ ﮐﺸــﻮﺭﻫﺎ‬ ‫ﻳﮑﯽ ﺍﺯ ﺩﻻﻳــﻞ ﺍﻟﺤﺎﻕ ﺁﻧﺎﻥ ﺑﻪ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺳــﺖ‪ ،‬ﭘﺮﻭﺩﯼ ﺑﺎ‬ ‫ﺗﺎﮐﻴــﺪ ﺑﺮ ﻭﻳﮋﮔــﯽ ﺟﻤﻌﯽ ﺍﺭﻭﭘﺎ ﺩﺭ ﺟﻠﺴــﺎﺕ ﻭ ﻣﺬﺍﮐﺮﺍﺕ‬ ‫ﺿﺪ ﻳﻬﻮﺩﻳﺖ ﻓﻮﺭﻳﻪ ﺳــﺎﻝ ‪ ،٢٠٠٤‬ﻭﯼ ﺍﺻﻄﻼﺡ ﺍﺗﺤﺎﺩﻳﻪ‬ ‫ﺍﻗﻠﻴﺖﻫــﺎ ﺭﺍ ﺑــﻪ ﮐﺎﺭ ﺑــﺮﺩ‪ (Prodi, 2004) .‬ﺍﮔــﺮ ﭼــﻪ‬ ‫ﺳــﺨﻨﺎﻥ ﺍﻭ ﺩﺭ ﺣﻤﺎﻳــﺖ ﺍﺯ ﻳﻬﻮﺩﻳــﺎﻥ ﺍﺭﻭﭘــﺎ ﻭ ﺍﺩﻏﺎﻡ ﺍﻳﻦ‬ ‫ﻇﺮﻓﻴــﺖ ﺩﺭ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺑﻮﺩ‪ ،‬ﺍﺯ ﺳــﻮﯼ ﺩﻳﮕﺮ ﺍﻗﻠﻴﺖﻫﺎ‬ ‫ﻳﻌﻨﯽ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﻣﻮﺭﺩ ﺗﺤﺴــﻴﻦ ﻗﺮﺍﺭ ﮔﻔﺖ‪ .‬ﺑﻨﺎ ﺑﻪ ﮔﻔﺘﻪ‬ ‫ﺍﻣﺎﻡ ﺩﮐﺘﺮ ﻋﺒﺪﺍﻟﺠﻠﻴﻞ ﺳــﺎﺟﺪ)ﻭﺍﻋﻆ ﺑﺮﺟﺴــﺘﻪ ﺍﺳﻼﻣﯽ‬ ‫ﺑﺮﻳﺘﺎﻧﻴﺎ ﻭ ﭘﺎﮐﺴــﺘﺎﻥ(‪ ،‬ﻃﺮﺡ ﻣﺴﺎﻟﻪ ﺍﺩﻏﺎﻡ ﺍﻗﻠﻴﺖ ﻳﻬﻮﺩ ﺩﺭ‬ ‫ﺍﺭﻭﭘﺎ ﺑﺎﻳﺪ ﺑﻪ ﻋﻨﻮﺍﻥ ﻭﺳﻴﻠﻪﺍﯼ ﺑﺮﺍﯼ ﻃﺮﺡ ﺍﺩﻏﺎﻡ ﻣﺴﻠﻤﺎﻧﺎﻥ‬ ‫ﺍﺭﻭﭘﺎ ﺍﺳــﺘﻔﺎﺩﻩ ﺷــﻮﺩ‪ .(Sajid, 2005) .‬ﮐﻨﻔﺮﺍﻧﺲﻫﺎﯼ‬ ‫ﺍﺭﺯﻳﺎﺑﯽ ﻭﺯﻳﺮﺍﻥ ﻭ ﻫﻤﭽﻨﻴﻦ ﺭﻫﺒﺮﺍﻥ ﻣﺬﻫﺒﯽ‪ ،‬ﺭﻭﺷﻨﻔﮑﺮﺍﻥ‬ ‫ﻭ ﻭﺯﻳﺮﺍﻥ ﺍﻣﻮﺭ ﺍﺟﺘﻤﺎﻋﯽ ﺍﺯ ﺳــﻮﯼ ﻧﻬﺎﺩﻫﺎ ﻭ ﺩﻓﺎﺗﺮ ﺍﺗﺤﺎﺩﻳﻪ‬ ‫ﺍﺭﻭﭘــﺎ ﺩﺭ ﺭﺍﺑﻄــﻪ ﺑﺎ ﮔﻔــﺖ ﻭ ﮔﻮﯼ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕﯽ ﻭ ﺑﻴﻨﺎ‬ ‫ﻣﺬﻫﺒــﯽ ﺑﻴﻦ ﺳــﺎﻝﻫﺎﯼ ‪ ٢٠٠١‬ﻭ ‪ ٢٠٠٣‬ﺑﺮﮔﺰﺍﺭ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﻫﻤﺎﻥ ﻃــﻮﺭ ﮐﻪ ﺩﺭ ﺑﺎﻻ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻩ ﺷــﺪ‪ ،‬ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‬ ‫ﺑــﻪ ﺗﺪﺭﻳﺞ ﻋﻼﻗﻤﻨﺪ ﺑــﻪ ﮔﻔﺘﻤﺎﻥ ﺧﺎﺹ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕﯽ‬ ‫ﺩﺭ ﻃــﯽ ﺩﻫــﻪ ‪ ١٩٩٠‬ﺷــﺪ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ‪ ،‬ﻧﮕﺮﺍﻧــﯽ ﺍﺗﺤﺎﺩﻳﻪ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٦٧‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺍﺭﻭﭘــﺎ ﺍﺯ ﮔﻔﺖ ﻭﮔﻮﯼ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺩﺭ ﺍﻭﺍﻳﻞ ﺳــﺎﻝ ﻫﺎﯼ‬ ‫ﻗــﺮﻥ ﺟﺪﻳﺪ ﻧﻤﯽﺗﻮﺍﻧﺪ ﺑــﻪ ﻋﻨﻮﺍﻥ ﺳــﻨﺪﺭﻡ ﻭﺍﻗﻌﻪ ﻳﺎﺯﺩﻩ‬ ‫ﺳﭙﺘﺎﻣﺒﺮ ﻣﺤﺴﻮﺏ ﺷﻮﺩ‪ ،‬ﺍﮔﺮ ﭼﻪ ﻧﻤﯽﺗﻮﺍﻥ ﻣﻨﮑﺮ ﺣﻤﻼﺕ‬ ‫ﺗﺮﻭﺭﻳﺴﺘﯽ ﺳﺎﻝ ‪ ٢٠٠١‬ﺷﺪ)ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﮔﺴﺘﺮﺵ ﺩﺍﻳﺮﻩ‬ ‫ﺧﺸــﻮﻧﺖ ﺩﺭ ﺳــﻄﺢ ﺟﻬﺎﻥ‪ ،‬ﺍﺯ ﻋﺮﺍﻕ‪ ،‬ﺗﺎ ﺑﺎﻟﯽ‪ ،‬ﺍﺳﺘﺎﻧﺒﻮﻝ‪،‬‬ ‫ﻣﺎﺩﺭﻳــﺪ ﻭ ﻟﻨــﺪﻥ( ﺗﻮﺟــﻪ ﺟﻬﺎﻧﯽ ﺭﺍ ﺑﻪ ﮔﻔــﺖ ﻭ ﮔﻮﻫﺎﯼ‬ ‫ﻓﺮﻫﻨﮕــﯽ ﻭ ﺍﺟﺘﻤﺎﻋــﯽ ﺑــﻪ ﻋﻨﻮﺍﻥ ﭘﺎﺳــﺨﯽ ﺑــﻪ ﺑﺤﺮﺍﻥ‬ ‫ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﺍﻓﺰﺍﻳﺶ ﻳﺎﻓﺘﻪ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺩﺳﺎﻣﺒﺮ ﺳﺎﻝ ‪،٢٠٠١‬‬ ‫ﮐﻤﻴﺴــﻴﻮﻥ ﺍﺭﻭﭘﺎ ﻣﻴﺰﺑﺎﻥ ﮐﻨﻔﺮﺍﻧﺴﯽ ﺗﺤﺖ ﻋﻨﻮﺍﻥ »ﺻﻠﺢ‬ ‫ﺧﺪﺍ ﺩﺭ ﺟﻬﺎﻥ« ﮔﺮﺩﻳﺪ ﮐﻪ ﺗﻮﺳﻂ ﭘﺎﺗﺮﻳﺎﮎ ﮐﻨﺴﺘﺎﻧﺘﻴﭙﻮﻝ‬ ‫ﺩﺭ ﻗﺴــﻄﻨﻄﻨﻴﻪ ﺑﺮﮔﺰﺍﺭ ﺷــﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﮐﻨﻔﺮﺍﻧﺲ ﻣﻘﺎﻣﺎﺕ‬ ‫ﺍﺗﺤﺎﺩﻳــﻪ ﺍﺭﻭﭘــﺎ ﻭ ﺗﻌﺪﺍﺩ ﺯﻳــﺎﺩﯼ ﺍﺯ ﻧﻤﺎﻳﻨــﺪﮔﺎﻥ ﺍﺭﻭﭘﺎﻳﯽ‬ ‫ﻣﺬﺍﻫــﺐ ﺟﻬــﺎﻥ )ﻫﺮ ﭼﻨﺪ ﺣﻀــﻮﺭ ﻣﻨﺎﺳــﺐ ﻭ ﮐﺎﻓﯽ ﺑﻪ‬ ‫ﻧﻈﺮ ﻧﻤﯽﺭﺳﺪ( ﺷــﺮﮐﺖ ﮐﺮﺩﻧﺪ ﻭ ﺑﻴﺎﻧﻴﻪ ﺍﻳﯽ ﺩﺭ ﺧﺼﻮﺹ‬ ‫ﺍﺣﺘﺮﺍﻡ ﻣﺘﻘﺎﺑﻞ ﻭ ﺍﻳﻤﺎﻥ ﺑﻪ ﺧﺪﺍ ﺻﺎﺩﺭ ﺷــﺪ‪ .‬ﻣﺎﺭﺱ ﺳــﺎﻝ‬ ‫‪ ،٢٠٠٢‬ﺩﺭﮐﻨﻔﺮﺍﻧﺴــﯽ ﻣﻌﻨﺎﮔﺮﺍ ﮐﻪ ﺩﺭ ﺁﻥ ﮐﺎﺭﺷﻨﺎﺳــﺎﻥ ﻭ‬ ‫ﺩﺍﻧﺸﮕﺎﻫﻴﺎﻥ ﺍﺯ ﺟﻤﻠﻪ ﺭﻭﺷﻨﻔﮑﺮﺍﻥ ﻣﺴﻠﻤﺎﻧﯽ ﻣﺎﻧﻨﺪ ﻣﺤﻤﺪ‬ ‫ﺍﺭﮐﻮﻥ‪ ،‬ﻃﺎﺭﻕ ﺭﻣﻀﺎﻥ ﻭ ﻣﻠــﮏ ﭼﺒﻞ ﮐﻪ ﺩﺭ ﺍﺭﻭﭘﺎ ﺯﻧﺪﮔﯽ‬ ‫ﻣﯽﮐﻨﻨــﺪ‪ ،‬ﺣﻀﻮﺭ ﺩﺍﺷــﺘﻨﺪ‪ ،‬ﮐــﻪ ﺩﺭ ﺁﻥ ﺍﻟﮕﻮﻫﺎﯼ ﮔﻔﺖ‬ ‫ﻭﮔــﻮ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﻗﺮﻥ ﺑﻴﺴــﺖ ﻭ ﻳﮑﻢ ﻣﻮﺭﺩ ﺑﺤﺚ ﻗﺮﺍﺭ‬ ‫ﮔﻔﺖ‪ .‬ﺍﺑﺘﮑﺎﺭﺍﺕ ﺧﺎﺻﯽ ﺑﺮﺍﯼ ﺑﺮﺭﺳــﯽ ﻣﺴــﺎﻟﻪ ﺍﺳــﻼﻡ ﻭ‬ ‫ﺩﺭﮎ ﻣﺴﺘﻘﻴﻢ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺭﻭﭘﺎ ﻭ ﻓﺮﺍﺗﺮ ﺍﺯ ﺁﻥ‪ ،‬ﺑﻪ ﺧﺼﻮﺹ‬ ‫ﺑﻴــﻦ ﺳــﺎﻝﻫﺎﯼ ‪ ٢٠٠١‬ﻭ ‪ ٢٠٠٢‬ﻭ ﺧﻨﺜﯽ ﺳــﺎﺯﯼ ﺗﺎﺛﻴﺮ‬ ‫ﻭﺍﻗﻌﻪ ﻳﺎﺯﺩﻫﻢ ﺳــﭙﺘﺎﻣﺒﺮ ﺍﻧﺠﺎﻡ ﺷﺪ‪ .‬ﺑﯽﺩﺭﻧﮓ ﭘﺲ ﺍﺯ ﺍﻳﻦ‬ ‫ﺣﻤﻼﺕ‪ ،‬ﺩﺭ ﺍﮐﺘﺒﺮ ﺳﺎﻝ ‪ ٢٠٠١‬ﺭﺋﻴﺲ ﮐﻤﻴﺴﻴﻮﻥ‪،‬ﭘﺮﻭﺩﯼ‪،‬‬ ‫ﺍﺯ ﻣﺴﺠﺪ ﻣﺮﮐﺰﯼ ﺑﺮﻭﮐﺴﻞ ﺑﻪ ﻃﻮﺭ ﻧﻤﺎﺩﻳﻦ ﺑﺎﺯﺩﻳﺪ ﮐﺮﺩ ﻭ‬ ‫ﻣﺮﺍﺗﺐ ﺩﻭﺳﺘﯽ‪ ،‬ﻫﻤﺒﺴﺘﮕﯽ ﻭ ﺍﺣﺘﺮﺍﻡ ﺑﻪ ﺟﻮﺍﻣﻊ ﻣﺴﻠﻤﺎﻥ‬ ‫ﺍﺭﻭﭘــﺎ ﺭﺍ ﮐﻪ ﺑﺎ ﺟﻮ ﺧﺼﻮﻣﺖ ﺁﻣﻴﺰﯼ ﮐﻪ ﻧﺘﻴﺠﻪ ﻣﺴــﺘﻘﻴﻢ‬ ‫ﺣﻤــﻼﺕ ﺗﺮﻭﺭﻳﺴــﺘﯽ ﺩﺭ ﺍﻳﺎﻻﺕ ﻣﺘﺤــﺪﻩ ﻣﻮﺍﺟﻪ ﺑﻮﺩﻧﺪ ﻭ‬ ‫ﻣﺘﻌﺼﺐ ﺍﺳــﻼﻣﯽ ﻳﺎ ﺍﻓﺮﺍﻁ ﮔﺮﺍﻳﺎﻥ ﺍﺳــﻼﻣﯽ ﻧﺎﻣﻴﺪﻩ ﺷﺪﻩ‬ ‫ﺑﻮﺩﻧﺪ‪ ،‬ﺍﺑﺮﺍﺯ ﻧﻤﻮﺩ‪.‬‬ ‫ﺩﺭ ‪ ٢٩‬ﺍﮐﺘﺒﺮ ﺳــﺎﻝ ‪ ،٢٠٠١‬ﮐﻤﻴﺴــﺮ ﺩﻳﺎﻣﺎﻧﺘﻮﭘﻮﻟﻮ ﺩﺭ‬ ‫ﻧﺸﺴــﺖ ﺧﺼﻮﺻﯽ ﺑﺎ ﻧﻤﺎﻳﻨــﺪﮔﺎﻥ ﺍﻧﺠﻤﻦﻫــﺎﯼ ﺍﺭﻭﭘﺎﻳﯽ‬ ‫ﺯﻧﺎﻥ ﻣﺴــﻠﻤﺎﻥ ﻭ ﻳﻬﻮﺩﯼ ﺩﺭ ﺑﺮﻭﮐﺴــﻞ‪ ،‬ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﺑﺮﺭﺳﯽ‬ ‫ﻭ ﻣﺸــﺎﺭﮐﺖ ﺑﺮﺍﯼ ﺍﻳﺠﺎﺩ ﺻﻠﺢ ﻭ ﺍﻧﺴــﺠﺎﻡ ﺍﺟﺘﻤﺎﻋﯽ ﻣﻴﺎﻥ‬ ‫ﮔﺮﻭﻩﻫــﺎﯼ ﻣﺬﻫﺒﯽ ﻭ ﻗﻮﻣﯽ ﺩﺭ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺩﻋﻮﺕ ﻧﻤﻮﺩ‬ ‫)‪ .(European Commission, 2001b‬ﮐﻨﻔﺮﺍﻧــﺲ‬ ‫»ﺯﻧﺎﻥ ﻣﺴﻠﻤﺎﻥ ﺩﺭ ﺍﺭﻭﭘﺎ‪ :‬ﺻﺪﺍﻳﯽ ﮐﻪ ﺑﺎﻳﺪ ﺩﺭ ﮔﻔﺖ ﻭﮔﻮ ﻣﻴﺎﻥ‬

‫ﻓﺮﻫﻨﮕﯽ ﺷﻨﻴﺪﻩ ﺷﻮﺩ« ﺍﺯ ﺳــﻮﯼ ﻣﻌﺎﻭﻥ ﺍﻳﻦ ﮐﻤﻴﺴﻴﻮﻥ‪،‬‬ ‫ﻧﻴﻞ ﮐﻴﻨﻮﮎ‪ ،‬ﺑﻪ ﻣﻨﺎﺳــﺒﺖ ﺭﻭﺯ ﺟﻬﺎﻧﯽ ﺯﻥ ‪ ٨‬ﻣﺎﺭﺱ ﺳﺎﻝ‬ ‫‪ ٢٠٠٨‬ﺑﺮﮔــﺰﺍﺭ ﺷــﺪﻩ ﺑــﻮﺩ‪ .‬ﺩﺭ ﮐﻨﻔﺮﺍﻧــﺲ »ﻓﺮﺻﺖﻫﺎﯼ‬ ‫ﺑﺮﺍﺑﺮ« ﮐﻤﻴﺴــﺮ ﺁﻧﺎ ﺩﻳﺎﻣﺎﻧﺘﻮﭘﻮﻟﻮ ﺷﺮﮐﺖ ﻧﻤﻮﺩ ﻭ ﺧﻮﺍﺳﺘﺎﺭ‬ ‫ﭘﺎﻳﺎﻥ ﺩﺍﺩﻥ ﺑﻪ ﺍﻳﻦ ﺗﺮﺱ ﮐﻠﻴﺸــﻪ ﺍﻳﯽ ﺍﺯ ﺍﺳــﻼﻡ ﺷﺪ‪ .‬ﻭﯼ‬ ‫ﺗﺎﮐﻴﺪ ﮐﺮﺩ ﮐﻪ ﺑﺎﻳﺪ ﺑﻪ ﺯﻧﺎﻥ ﻣﺴﻠﻤﺎﻧﯽ ﮐﻪ ﺩﺭ ﺍﺭﻭﭘﺎ ﺯﻧﺪﮔﯽ‬ ‫ﻣﯽﮐﻨﻨﺪ ﺣﻖ ﺍﻧﺘﺨﺎﺏ ﻭ ﺍﺳﺘﻘﻼﻝ ﺷﺨﺼﯽ ﺩﺭ ﺧﺎﻧﻮﺍﺩﻩ ﺍﻳﯽ‬ ‫ﮐﻪ ﺯﻧﺪﮔﯽ ﻣﯽﮐﻨﻨﺪ ﺩﺍﺩﻩ ﺷﻮﺩ)‪Diamantopoulou,‬‬ ‫‪ .(2002‬ﺗﺎﮐﻴــﺪ ﮐﻨﻮﺍﻧﺴــﻴﻮﻥ ﺍﺭﻭﭘﺎ ﺑﻪ ﻣﺸــﺎﺭﮐﺖ ﺟﺎﻣﻌﻪ‬ ‫ﻣﺪﻧــﯽ ﺩﺭ ﻣﺒﺎﺣﺚ ﻣﺮﺑﻮﻁ ﺑــﻪ ﺁﻳﻨﺪﻩ ﺍﺭﻭﭘــﺎ ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﺑﺎﺯﺧﻮﺭﺩ ﺍﻳﻦ ﺩﻭ ﺭﻭﻳﺪﺍﺩ‪ ،‬ﺧﺎﻧﻢ ﺩﻳﺎﻣﺎﻧﺘﻮﭘﻮﻟﻮ ﺭﺍ ﺗﺤﺖ ﻓﺸﺎﺭ‬ ‫ﻗﺮﺍﺭ ﺩﺍﺩ ﺗﺎ ﻣﻴﺰﺑﺎﻥ ﮐﻨﻔﺮﺍﻧﺲ ﺁﻧﻼﻳﻦ ﺑﺎ ﺯﻧﺎﻥ ﻣﺴــﻠﻤﺎﻥ ﺩﺭ‬ ‫‪ ٢٤‬ﺍﮐﺘﺒﺮ ﺳــﺎﻝ ‪ ٢٠٠٢‬ﺑﺎﺷــﺪ‪European Com-) .‬‬ ‫‪ .(mission, 2002d‬ﻭﯼ ﮐﺴــﺐ ﻋﻨــﻮﺍﻥ ﺣﺎﻣﯽ ﺯﻧﺎﻥ‬ ‫ﻣﺴــﻠﻤﺎﻥ ﺭﺍ ﻣﺪﻳﻮﻥ ﺩﻭ ﺭﻭﻳﺪﺍﺩ ﻣﻬﻢ ﺳﺎﻝ ﮔﺬﺷﺘﻪ ﺑﻮﺩ‪ .‬ﺍﺯ‬ ‫ﺧﺎﻧﻢ ﺩﻳﺎﻣﺎﻧﺘﻮﭘﻮﻟﻮ ﺑﻪ ﻋﻨﻮﺍﻥ ﺳــﺨﻨﺮﺍﻥ ﺍﺻﻠﯽ ﺑﺮﺍﯼ ﺍﻭﻟﻴﻦ‬ ‫ﺑﺎﺭ ﺩﺭ ﮐﻨﻔﺮﺍﻧﺲ »ﺯﻧﺎﻥ ﻭ ﺳﻪ ﻓﺮﻫﻨﮓ ﻣﺪﻳﺘﺮﺍﻧﻪ ﺍﯼ‪:‬ﺗﻮﺳﻌﻪ‪،‬‬ ‫ﺩﻣﻮﮐﺮﺍﺳــﯽ ﻭ ﺁﺯﺍﺩﯼ« ﺩﻋﻮﺕ ﺑﻪ ﻋﻤــﻞ ﺁﻣﺪ)‪Seville,‬‬ ‫‪ (23-24 November‬ﻭ ﺳــﭙﺲ ﺩﺭ ﻣﻴﺰﮔــﺮﺩﯼ ﺗﺤﺖ‬ ‫ﻋﻨﻮﺍﻥ»ﺭﻫﺒﺮﯼ ﺯﻧﺎﻥ ﺩﺭ ﺑﺎﺯﺳــﺎﺯﯼ ﺍﻓﻐﺎﻧﺴــﺘﺎﻥ« ﺷﺮﮐﺖ‬ ‫ﮐﺮﺩ‪ .‬ﺍﻳﻦ ﻧﺸﺴــﺖ ﺩﺭ ﺑﺮﻭﮐﺴــﻞ ﺑﻪ ﺗﺎﺭﻳﺦ ‪ ٤‬ﻭ ‪ ٥‬ﺩﺳﺎﻣﺒﺮ‬ ‫ﺳﺎﻝ ‪ ٢٠٠١‬ﺗﻮﺳــﻂ ﻻﺑﯽ ﺯﻧﺎﻥ ﺍﺭﻭﭘﺎﻳﯽ‪ ،‬ﺻﻨﺪﻭﻕ ﺗﻮﺳﻌﻪ‬ ‫ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ ﺑﺮﺍﯼ ﺯﻧــﺎﻥ )‪ (UNIFEM‬ﻭ ﺯﻧﺎﻥ‬ ‫ﺍﻓﻐــﺎﻥ )‪cf. European Commission,2001d‬‬ ‫‪ (and 2001e‬ﺑــﺮﺍﯼ ﺑﺤﺚ ﺩﺭ ﻣــﻮﺭﺩ ﻧﻘﺶ ﺯﻧﺎﻥ ﺍﻓﻐﺎﻥ‬ ‫ﺩﺭ ﺑﺎﺯﺳﺎﺯﯼ ﮐﺸﻮﺭﺷﺎﻥ ﭘﺲ ﺍﺯ ﺳﺮﻧﮕﻮﻧﯽ ﺭﮊﻳﻢ ﻃﺎﻟﺒﺎﻥ ﺩﺭ‬ ‫ﻋﻤﻠﻴﺎﺕ ﺍﺋﺘﻼﻓﯽ ﺑﻪ ﺭﻫﺒﺮﯼ ﺍﻳﺎﻻﺕ ﻣﺘﺤﺪﻩ ﺻﻮﺭﺕ ﮔﺮﻓﺖ‪،‬‬ ‫ﺍﻳﻦ ﺟﻠﺴــﻪ ﺑﻪ ﻃﻮﺭ ﻫــﻢ ﺯﻣﺎﻥ ﺑﺎ ﺣﻤﺎﻳﺖ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ‬ ‫ﻣﺘﺤﺪ ﺍﺯ ﮐﻨﻔﺮﺍﻧﺲ ﺻﻠﺢ ﺍﻓﻐﺎﻧﺴﺘﺎﻥ ﮐﻪ ﻓﻘﻂ ﻣﺮﺩﺍﻥ ﺍﻓﻐﺎﻥ‬ ‫ﺣﻀﻮﺭ ﺩﺍﺷﺘﻨﺪ‪ ،‬ﺩﺭ ﺷﻬﺮ ﺑﻦ)‪ (5 December2001‬ﮐﻪ‬ ‫ﭘﺲ ﺍﺯ ﺁﻥ ﻣﻨﺠﺮ ﺑﻪ ﺍﻳﺠﺎﺩ ﺩﻭﻟﺖ ﻣﻮﻗﺖ ﺍﻓﻐﺎﻧﺴــﺘﺎﻥ ﺷﺪ‪،‬‬ ‫ﺑﺮﮔــﺰﺍﺭ ﮔﺮﺩﻳﺪ‪ .‬ﺩﺭ ﺗﻤﺎﻣﯽ ﻃﺮﺡﻫــﺎﯼ ﮔﻔﺖ ﻭﮔﻮ‪ ،‬ﺗﺼﻮﻳﺮ‬ ‫ﺣﻤﺎﻳﺖ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺍﺯ ﺯﻧﺎﻥ ﻣﺴﻠﻤﺎﻥ ﺑﺮﺍﯼ ﺍﻳﺠﺎﺩ ﺍﻋﺘﻤﺎﺩ‬ ‫ﺑﻪ ﻧﻔﺲ ﺩﺭ ﺁﻧﺎﻥ ﻭ ﺩﺭ ﻧﺘﻴﺠﻪ ﺷــﺮﮐﺖ ﺩﺭ ﺯﻧﺪﮔﯽ ﻋﻤﻮﻣﯽ‬ ‫ﭼﻪ ﺩﺭ ﺩﺍﺧﻞ ﻳﺎ ﺧﺎﺭﺝ ﺍﺯ ﺍﺭﻭﭘﺎ ﭘﺪﻳﺪﺍﺭ ﺷﺪ‪.‬‬ ‫ﺍﻳﻦ ﻃــﺮﺡ ﺑﻪ ﻣﻌﻨﺎﯼ ﻣﺤﮑﻮﻣﻴﺖ ﻭﺿﻊ ﺍﺳــﻔﻨﺎﮎ ﺯﻧﺎﻥ‬ ‫ﺩﺭ ﺍﺳــﻼﻡ ﻳﺎ ﺩﻋﻮﺕ ﺑﻪ ﺧﺸــﻮﻧﺖ ﻭ ﺷﮑﺴــﺘﻦ ﺳﻨﺖﻫﺎ ﻭ‬ ‫ﻓﺮﻫﻨﮓ ﺁﻧﺎﻥ ﻧﺒﻮﺩ‪ ،‬ﺑﻠﮑــﻪ ﺗﺼﻮﻳﺮﯼ ﮐﻠﯽ ﺍﺯ ﻧﻮﻉ ﮔﻔﺘﻤﺎﻧﯽ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٦٨‬‬

‫ﺍﺳﺖ ﮐﻪ ﺍﺯ ﻣﺸﺨﺼﻪﻫﺎﯼ ﺍﻳﻦ ﺟﻠﺴﺎﺕ ﺑﻮﺩ ﻭ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‬ ‫ﺁﻥ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﻟﮕﻮﻳﯽ ﺍﺯ ﺩﻣﻮﮐﺮﺍﺳــﯽ‪ ،‬ﺗﺴــﺎﻫﻞ‪ ،‬ﺑﺮﺍﺑﺮﯼ‬ ‫ﻭ ﻫﻤﭽﻨﻴﻦ ﭘﻴﺸــﻨﻬﺎﺩ ﺍﻳﺠﺎﺩ ﺗﻐﻴﻴﺮ ﻣﻬــﻢ ﺩﺭ ﺯﻧﺪﮔﯽ ﺍﻳﻦ‬ ‫ﺯﻧﺎﻥ ﺑﻮﺩ‪ .‬ﺩﺭ ﺍﻳﻦ ﻧﺸﺴــﺖ ﺑﻪ ﺁﻧﺎﻥ ﻧﺸــﺎﻥ ﺩﺍﺩﻩ ﺷــﺪ ﮐﻪ‬ ‫ﻣﯽﺗﻮﺍﻧﻨﺪ ﺑﻪ ﻋﻨﻮﺍﻥ ﻓﺮﺩﯼ ﺍﺯ ﺟﺎﻣﻌﻪ ﺷﻬﺮﻭﻧﺪﯼ ﺍﺭﻭﭘﺎ ﺑﺪﻭﻥ‬ ‫ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ ﺳــﻨﺖ‪ ،‬ﻣﻠﻴﺖ‪ ،‬ﻣﺬﻫﺐ ﻭ ﺳــﻨﺖ ﺳﻴﺎﺳﯽ‬ ‫ﺣﻀﻮﺭ ﻓﻌﺎﻝ ﺩﺍﺷــﺘﻪ ﺑﺎﺷــﻨﺪ‪ .‬ﻳــﮏ ﺑﺎﺭ ﺩﻳﮕــﺮ‪ ،‬ﺍﻗﺪﺍﻣﺎﺕ‬ ‫ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻗﺪﺭﺕ ﺍﺻﻠﯽ ﺍﺗﺤﺎﺩﻳﻪ ﻭ ﺭﻭﺷــﯽ ﮐﻪ ﺩﺭ ﺍﺟﺮﺍ‬ ‫ﻭ ﻓﺮﺍﺗــﺮ ﺍﺯ ﻣﺤﺪﻭﺩﻳﺖﻫﺎﯼ ﺍﺗﺤﺎﺩﻳــﻪ ﺍﺭﻭﭘﺎ ﺑﻪ ﮐﺎﺭ ﻣﯽﺑﺮﺩ‪،‬‬ ‫ﻧﺸــﺎﻥ ﺩﺍﺩ‪ .‬ﻧﻤﻮﻧﻪﺍﯼ ﺍﺯ ﻣﻔﻬﻮﻡ ﮔﻔﺖ ﻭ ﮔﻮ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ‬ ‫ﮐﻪ ﺩﺭ ﺍﺗﺤﺎﺩﻳﻪ ﭘﺬﻳﺮﻓﺘﻪ ﺷــﺪ ﻭ ﭘﺲ ﺍﺯ ﺷــﻔﺎﻑ ﺳﺎﺯﯼ ﺩﺭ‬ ‫ﺧﺎﺭﺝ ﺍﺯ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺩﻭﺑﺎﺭﻩ ﺑﻪ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﭘﻴﺸــﻨﻬﺎﺩ‬ ‫ﮔﺮﺩﻳﺪ‪ ،‬ﻣﺠﻤﻊ ﺗﻤﺪﻥ ﻭ ﻫﻢ ﺳﺎﺯﯼ ﺑﻮﺩ)ﮐﻪ ﻧﺰﺩ ﺭﺳﺎﻧﻪﻫﺎ ﺑﻪ‬ ‫»ﻣﺠﻤﻊ ﺍﺳــﻼﻣﯽ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ« ﻣﻌﺮﻭﻑ ﺍﺳﺖ(ﮐﻪ ‪ ١٢‬ﻭ‬ ‫‪ ١٣‬ﻓﻮﺭﻳﻪ ‪ ٢٠٠٢‬ﺩﺭ ﺍﺳﺘﺎﻧﺒﻮﻝ ﺗﺎﺳﻴﺲ ﺷﺪ‪ .‬ﺍﻳﻦ ﻣﺠﻤﻊ ﺍﺯ‬ ‫ﺳﻮﯼ ﺳﺎﺯﻣﺎﻥ ﮐﻨﻔﺮﺍﻧﺲ ﺍﺳﻼﻣﯽ ﻭ ﺩﻭﻟﺖ ﺗﺮﮐﻴﻪ ﺑﺎ ﻫﺪﻑ‬ ‫ﺍﻋﻼﻡ ﻣﺸــﺎﺭﮐﺖ ﺳﻴﺎﺳــﯽ ﺑﺮﺍﯼ ﺍﻓﺰﺍﻳﺶ ﻫﻤﺎﻫﻨﮕﯽ ﻣﻴﺎﻥ‬ ‫ﻓﺮﻫﻨﮓﻫﺎ ﺑﺮﮔﺰﺍﺭﺷــﺪ ﻭ ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﻣﻘﺎﻣﺎﺕ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‬ ‫ﻭ ﺳﻴﺎﺳﺘﻤﺪﺍﺭﺍﻥ ﻣﺨﺘﻠﻒ ﺩﺭ ﺁﻥ ﺷﺮﮐﺖ ﮐﺮﺩﻧﺪ‪.‬‬ ‫ﺑﺎﻳﺪ ﺗﻮﺟﻪ ﺩﺍﺷﺖ‪ ،‬ﺳﺎﺯﻣﺎﻥ ﮐﻨﻔﺮﺍﻧﺲ ﺍﺳﻼﻣﯽ ﺳﺎﺯﻣﺎﻥ‬ ‫ﻣﻌﺘﺒﺮﯼ ﺩﺭ ﺟﻬﺎﻥ ﺍﺳــﻼﻡ ﺍﺳﺖ‪ .‬ﻫﺮ ﭼﻨﺪ ﮐﻪ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ‬ ‫ﻋﺪﻡ ﻫﻤﺎﻫﻨﮕﯽ ﻣﻮﻓﻖ ﻋﻤﻞ ﻧﮑﺮﺩﻩ ﺍﺳــﺖ؛ ﺍﻳﻦ ﺳــﺎﺯﻣﺎﻥ‬ ‫ﺑﺮﺍﯼ ﻧﻬﺎﺩﻳﻨﻪ ﮐﺮﺩﻥ ﻭ ﻣﻌﺮﻓﯽ ﺍﺳــﻼﻡ ﺩﺭ ﺳــﻄﺢ ﺟﻬﺎﻧﯽ‬ ‫ﻭ ﺑــﻪ ﻋﻨﻮﺍﻥ ﻣﺨﺎﻃــﺐ ﺍﺻﻠﯽ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘــﺎ ﺗﻼﺵﻫﺎﻳﯽ‬ ‫ﻧﻤــﻮﺩﻩ ﺍﺳــﺖ‪ (Haynes, 2001) .‬ﺑﺎ ﺍﻳــﻦ ﺣﺎﻝ‪ ،‬ﺑﺮﻏﻢ‬ ‫ﺍﻳﻨﮑﻪ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﮐﻮﺭﮐﻮﺭﺍﻧﻪ ﺳﺎﺯﻣﺎﻥ ﮐﻨﻔﺮﺍﻧﺲ ﺍﺳﻼﻣﯽ‬ ‫ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺨﺎﻃﺐ ﺍﺻﻠﯽ ﺍﺳــﻼﻡ ﭘﺬﻳﺮﻓﺘﻪ ﺍﺳﺖ ﮐﻪ ﺩﺭ‬ ‫ﺣﺎﻝ ﺣﺎﺿﺮ ﭼﻨﻴﻦ ﻧﻴﺴﺖ‪ ،‬ﺑﻴﺎﻥ ﻫﻮﻳﺖ ﺳﻴﺎﺳﯽ ﻣﺴﻠﻤﺎﻧﺎﻥ‬ ‫ﺑﻮﻣﯽ ﺍﺭﻭﭘﺎ ﻣﻮﺟﺐ ﺑﻪ ﺧﻄﺮ ﺍﻧﺪﺍﺧﺘﻦ ﺳــﺎﺯﻣﺎﻥ ﮐﻨﻔﺮﺍﻧﺲ‬ ‫ﺍﺳــﻼﻣﯽ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺯﻳﺮﺍ ﺍﻳﻦ ﺳــﺎﺯﻣﺎﻥ ﻧﺴــﺨﻪ ﺧﺎﺭﺟﯽ‬ ‫ﺍﺳﻼﻡ ﺩﻭﻟﺘﯽ ﻧﻪ ﺍﺳﻼﻡ ﻣﺮﺩﻣﯽ ﺭﺍ ﺍﺭﺍﺋﻪ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺗﺎﺳﻴﺲ ﻣﺮﮐﺰ ﺗﺤﻘﻴﻘﺎﺕ ﺗﺎﺭﻳﺦ‪ ،‬ﻫﻨﺮ ﻭ ﻓﺮﻫﻨﮓ ﺳﺎﺯﻣﺎﻥ‬ ‫ﮐﻨﻔﺮﺍﻧﺲ ﺍﺳــﻼﻣﯽ ﺑﺮﺍﯼ ﺑﺮﻗﺮﺍﺭﯼ ﮔﻔﺖ ﻭ ﮔﻮ ﻣﻴﺎﻥ ﻏﺮﺏ‬ ‫ﻭ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺟﻬــﺎﻥ ﺑﻪ ﻗﺒﻞ ﺍﺯ ﺣﺎﺩﺛﻪ ﻳﺎﺯﺩﻩ ﺳــﭙﺘﺎﻣﺒﺮ ﻭ‬ ‫ﺑــﻪ ﺩﻫــﻪ ‪ ١٩٨٠‬ﺑﺮﻣﯽ ﮔﺮﺩﺩ‪ .‬ﺍﻳﻦ ﻣﺮﮐﺰ ﺑــﺮﺍﯼ ﺍﻭﻟﻴﻦ ﺑﺎﺭ‬ ‫ﺩﺭ ﺯﻣﻴﻨــﻪ ﺗﺎﺭﻳﺦ ﻣﻠﺖﻫﺎﯼ ﻣﺴــﻠﻤﺎﻥ‪ ،‬ﺗﺎﺭﻳــﺦ ﻋﻠﻢ‪ ،‬ﻫﻨﺮ‬ ‫ﺍﺳــﻼﻣﯽ ﻭ ﻫﻤﭽﻨﻴﻦ ﺁﺛﺎﺭ ﻣﮑﺘﻮﺏ ﻣﺮﺑﻮﻁ ﺑﻪ ﺗﺮﺟﻤﻪﻫﺎﯼ‬ ‫ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﻭ ﺩﻳﮕﺮ ﻧﺴــﺨﻪﻫﺎﯼ ﺧﻄــﯽ ﺁﻏﺎﺯ ﺑﻪ ﮐﺎﺭ ﮐﺮﺩ‪.‬‬

‫ﺳــﭙﺲ ﺑﻪ ﺗﺪﺭﻳﺞ ﻭﺍﺭﺩ ﺣﻮﺯﻩ ﻋﻠﻤﯽ ﺗﺎﺭﻳــﺦ ﻫﻨﺮ‪ ،‬ﻋﻠﻮﻡ ﻭ‬ ‫ﻓﺮﻫﻨﮓ ﺟﻬﺎﻥ ﺍﺳــﻼﻡ ﻭ ﮔﻔﺖ ﻭ ﮔﻮﯼ ﺍﺳﻼﻣﯽ ﻭ ﮔﻔﺖ ﻭ‬ ‫ﮔﻮ ﺑﺎ ﺩﻳﮕﺮ ﮐﺸــﻮﺭﻫﺎ ﻭ ﺟﻮﺍﻣﻊ ﺷــﺪ‪ .‬ﻫﻨﮕﺎﻣﯽ ﮐﻪ ﺍﻋﻼﻣﻴﻪ‬ ‫ﺗﻬﺮﺍﻥ ﺩﺭ ﮔﻔﺘﮕﻮﯼ ﺗﻤﺪﻥﻫﺎ ﺳــﺎﺯﻣﺎﻥ ﮐﻨﻔﺮﺍﻧﺲ ﺍﺳﻼﻣﯽ‬ ‫ﺑﻪ ﺗﺼﻮﻳﺐ ﺭﺳﻴﺪ‪ ،‬ﺣﻮﺯﻩ ﮐﺎﺭ ‪ IRCICA‬ﻧﻴﺰ ﺗﻘﻮﻳﺖ ﺷﺪ‪.‬‬ ‫ﺍﻧﺘﻈﺎﺭ ﻣﯽﺭﻓﺖ ﺍﻳﻦ ﻣﺮﮐﺰ ﺍﺯ ﻃﺮﻳﻖ ﭘﮋﻭﻫﺶ ﻭ ﺑﺎ ﺑﻪ ﺗﺼﻮﻳﺮ‬ ‫ﮐﺸــﻴﺪﻥ ﺗﺼﻮﻳﺮ ﺣﻘﻴﻘﯽ ﺗﻤﺪﻥ ﺍﺳــﻼﻣﯽ ﺑــﻪ ﻧﻤﺎﻳﻨﺪﮔﯽ‬ ‫ﺍﺯ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺟﻬــﺎﻥ ﺩﺭ ﻣﺠﻤﻊ ﻋﻠﻤــﯽ ﭼﻨﺪ ﻓﺮﻫﻨﮕﯽ ﻭ‬ ‫ﮐﻤﮏ ﺑﻪ ﺍﻳﺠﺎﺩ ﺁﮔﺎﻫﯽ ﻓﺮﻫﻨﮕﯽ ﻭ ﺗﻤﺪﻥ ﺍﺳﻼﻣﯽ ﺩﺭ ﺍﻓﮑﺎﺭ‬ ‫ﻋﻤﻮﻣﯽ ﺟﻬﺎﻥ ﻧﻘﺶ ﻣﺤﻮﺭﯼ ﺍﻳﻔﺎ ﮐﻨﺪ‪.‬‬ ‫ﺍﻧﺘﺸــﺎﺭﺍﺕ ﻣﺮﮐﺰ ﺗﺤﻘﻴﻘﺎﺕ ﺑﺎ ﻋﻨﻮﺍﻥ »ﻏﺮﺏ ﻭ ﺍﺳــﻼﻡ‪:‬‬ ‫ﺑﻪ ﺳــﻮﯼ ﮔﻔﺖ ﻭﮔﻮ« )‪Abuhusayn and Waley,‬‬ ‫‪ (1999‬ﻳﮑﯽ ﺩﻳﮕﺮ ﺍﺯ ﻧﻤﻮﻧﻪﻫﺎﯼ ﻣﻠﻤﻮﺱ ﺗﻌﺎﻣﻞ ﺳﺎﺯﻣﺎﻥ‬ ‫ﮐﻨﻔﺮﺍﻧﺲ ﺍﺳﻼﻣﯽ ﺩﺭ ﮔﻔﺖ ﻭ ﮔﻮ ﺑﺎ ﻏﺮﺏ ﺍﺳﺖ‪.‬‬ ‫ﺑﺎ ﺑﺎﺯﮔﺸــﺖ ﻣﺠﺪﺩ ﺳﺎﺯﻣﺎﻥ ﮐﻨﻔﺮﺍﻧﺲ ﺍﺳﻼﻣﯽ ﺩﺭ ﺳﺎﻝ‬ ‫‪ ٢٠٠٢‬ﺑﻪ ﺗﺮﮐﻴﻪ‪ ،‬ﻣﻮﻗﻌﻴﺖ ﺣﺴﺎﺱ ﺍﻳﻦ ﮐﺸﻮﺭ ﺩﺭ ﺁﻥ ﺑﺮﻫﻪ‬ ‫ﺧﺎﺹ ﺯﻣﺎﻧﯽ ﺍﻫﻤﻴﺖ ﺳﻴﺎﺳــﯽ ﺗﺮﮐﻴﻪ ﺭﺍ ﻧﺸــﺎﻥ ﻣﯽﺩﻫﺪ‪.‬‬ ‫ﻧﺎﻣﺰﺩﯼ ﺗﺮﮐﻴﻪ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﮏ ﮐﺸــﻮﺭ ﻣﺴﻠﻤﺎﻥ ﺩﺭ ﺍﺗﺤﺎﺩﻳﻪ‬ ‫ﺍﺭﻭﭘــﺎ‪ ،‬ﭘﺲ ﺍﺯ ﻭﺍﻗﻌﻪ ﻳﺎﺯﺩﻫﻢ ﺳــﭙﺘﺎﻣﺒﺮ ﻭ ﺑﺤﺒﻮﺣﻪ ﺑﺤﺮﺍﻥ‬ ‫ﺍﻗﺘﺼﺎﺩﯼ )‪،,(Economist, July 2002: 20-22‬ﺍﻳﻦ‬ ‫ﮐﺸــﻮﺭ ﺭﺍ ﺍﺣﺘﻤﺎﻻ ﺗﺤﺖ ﻓﺸﺎﺭ ﺍﺛﺒﺎﺕ ﮐﻨﺎﺭﻩ ﮔﻴﺮﯼ ﺧﻮﺩ ﺍﺯ‬ ‫ﻧﺴﺨﻪﻫﺎﯼ ﺍﻓﺮﺍﻃﯽ ﺍﺳﻼﻡ ﺳﻴﺎﺳﯽ ﻭ ﺗﺎﮐﻴﺪ ﻣﺠﺪﺩ ﺑﺮ ﺗﻌﻬﺪ‬ ‫ﺧﻮﺩ ﺑﻪ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻭ ﺍﺭﺯﺵﻫﺎﯼ ﺩﻣﻮﮐﺮﺍﺳﯽ‪ ،‬ﺗﺴﺎﻫﻞ ﻭ‬ ‫ﺍﺣﺘﺮﺍﻡ ﺑﻪ ﺣﻘﻮﻕ ﺑﺸــﺮ ﻗﺮﺍﺭ ﻣﯽﺩﻫﺪ‪ .‬ﺟﻠﺴــﻪ ﺩﻭﻡ ﻣﺠﻤﻊ‬ ‫ﻣﺸــﺘﺮﮎ ﻭﺯﺭﺍﯼ ﺧﺎﺭﺟﻪ ﺳــﺎﺯﻣﺎﻥ ﮐﻨﻔﺮﺍﻧﺲ ﺍﺳــﻼﻣﯽ ﻭ‬ ‫ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺩﺭ ‪ ٤‬ﻭ ‪ ٥‬ﺍﮐﺘﺒﺮ ﺳﺎﻝ ‪ ٢٠٠٤‬ﺑﺮﮔﺰﺍﺭ ﺷﺪ ﺍﻣﺎ‬ ‫ﺑﻪ ﺩﻻﻳﻞ ﻏﻴﺮﺳﻴﺎﺳﯽ ﻟﻐﻮ ﺷﺪ ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﻣﺮﺑﻮﻁ ﺑﻪ ﻣﺴﺎﺍﻟﻪ‬ ‫ﻗﺒﺮﺱ ﻣﯽﺷــﺪ‪ .‬ﺑﺮﮔﺰﺍﺭﮐﻨﻨﺪﮔﺎﻥ ﮐﻨﻔﺮﺍﻧﺲ ﺗﻮﺿﻴﺢ ﺩﺍﺩﻧﺪ‬ ‫ﮐــﻪ ﺍﻳﻦ ﮐﻨﻔﺮﺍﻧﺲ ﺑﻪ ﺩﻟﻴﻞ ﻋﺪﻡ ﺣﻀﻮﺭ ﺭﻳﺎﺳــﺖ ﻫﻠﻨﺪﯼ‬ ‫ﺍﺗﺤﺎﺩﻳﻪ ﻭ ﺑﻪ ﺑﻬﺎﻧﻪ ﺷــﺮﮐﺖ ﺩﺭ ﺑﺮﻧﺎﻣﻪ ﺳــﺎﻳﺮ ﮐﺸــﻮﺭﻫﺎﯼ‬ ‫ﻋﻀﻮ ﺍﺗﺤﺎﺩﻳــﻪ ‪ -‬ﺑﺎﺯﻧﻤﻮﺩﯼ ﺍﺯ ﻭﺿﻌﻴــﺖ ﺟﻤﻬﻮﺭﯼ ﺗﺮﮎ‬ ‫ﻗﺒﺮﺱ ﺷــﻤﺎﻟﯽ ﺑﻪ ﻋﻨــﻮﺍﻥ ﻧﺎﻇﺮ ﺩﻭﻟﺖ ﺗــﺮﮎ ﻗﺒﺮﺱ ﺩﺭ‬ ‫ﺳﺎﺯﻣﺎﻥ ﮐﻨﻔﺮﺍﻧﺲ ﺍﺳﻼﻣﯽ ‪ -‬ﻣﻨﺘﻔﯽ ﺷﺪ)‪.(٢٠٠٤ ,OIC‬‬ ‫ﺑﻪ ﻣﻨﻈﻮﺭ ﮐﺎﻫــﺶ ﺗﺎﺛﻴﺮ ﻣﻨﻔﯽ ﻟﻐﻮ ﺟﻠﺴــﻪ‪ ،‬ﻧﻬﺎﺩ ﺧﺒﺮﯼ‬ ‫ﺳــﺎﺯﻣﺎﻥ ﮐﻨﻔﺮﺍﻧﺲ ﺍﺳــﻼﻣﯽ ﺍﻓﺰﻭﺩ ﮐﻪ ﺗﺼﻤﻴﻢ ﺭﻳﺎﺳــﺖ‬ ‫ﻫﻠﻨﺪﯼ ﺑﻪ ﺩﻟﻴﻞ ﻣﺴــﺎﻳﻞ ﺳﻴﺎﺳﯽ ﻧﻴﺴــﺖ ﺑﻠﮑﻪ ﻓﺮﺻﺘﯽ‬ ‫ﺑﺮﺍﯼ ﺑﺤﺚ ﭘﻴﺮﺍﻣﻮﻥ ﺳــﺎﺯ ﻭﮐﺎﺭﻫﺎﯼ ﺳﻴﺎﺳــﯽ‪ ،‬ﺍﻗﺘﺼﺎﺩﯼ‬ ‫ﻭ ﻓﺮﻫﻨﮕﯽ‪ ،‬ﺍﺟﻤﺎﻉ ﺁﺭﺍﺀ ﺟﻬﺎﻧــﯽ ﻭ ﻫﻤﺎﻫﻨﮕﯽ ﻭ ﻫﻤﮑﺎﺭﯼ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﺑﻪ ﺩﻧﺒﺎﻝ ﺑﺮﺟﺴﺘﻪ ﻧﻤﻮﺩﻥ ﻣﺤﻮﺭ ﮔﻔﺖ ﻭﮔﻮﯼ‬ ‫ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﻭ ﺑﻴﻦ ﺍﺩﻳﺎﻧﯽ ﺩﺭ ﭼﺎﺭﭼﻮﺏ ﺭﻭﺍﺑﻂ ﺍﺗﺤﺎﺩﻳﻪ‬ ‫ﺍﺭﻭﭘﺎ ﺑﺎ ﺟﻬﺎﻥ ﺍﺳــﻼﻡ ﻭ ﻫﻤﭽﻨﻴﻦ ﺑﺎ ﺷﻬﺮﻭﻧﺪﺍﻥ ﻣﺴﻠﻤﺎﻥ‬ ‫ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺍﺳــﺖ‪ .‬ﺩﺭ ﻣﻘﺎﻳﺴــﻪ ﻣﻘﺮﺭﺍﺕ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‬ ‫ﺑﺎ ﺳﻴﺎﺳــﺖﻫﺎﯼ ﻣﺨﺘﻠﻒ)ﺁﺯﺍﺩﯼ ﻣﺬﻫــﺐ‪ ،‬ﻋﺪﻡ ﺗﺒﻌﻴﺾ‪،‬‬ ‫ﮐﻨﺘﺮﻝ ﻣﻬﺎﺟﺮﺕ‪ ،‬ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺗﺮﻭﺭﻳﺴــﻢ( ﮐﻪ ﺍﺯ)ﻣﺤﺎﻓﻈﺖ ﻭ‬ ‫ﺩﺭ ﻭﺍﻗﻊ ﮐﻨﺘﺮﻝ( ﺯﻧﺪﮔﯽ ﺑﺴــﻴﺎﺭﯼ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺳﺎﮐﻦ ﺩﺭ‬ ‫ﺍﺭﻭﭘﺎ ﻣﺘﺎﺛﺮ ﺍﺳﺖ‪ ،‬ﺭﻭﺵ ﮔﻔﺖ ﻭﮔﻮ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺟﺎﻣﻊﺗﺮ‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﯽﺭﺳــﺪ ﮐﻪ ﻣﺒﺘﻨﯽ ﺑﺮ ﺗﻌﺎﻣﻞ ﺑﺮﺍﺑﺮ ﺑﺎ ﻣﺴﻠﻤﺎﻧﺎﻧﯽ‬ ‫ﮐﻪ ﺩﺭ ﺩﺭﻭﻥ ﻣﺮﺯﻫﺎﯼ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻭ ﻧﻴﺰ ﺳﺮﺍﺳــﺮ ﺟﻬﺎﻥ‬ ‫ﺍﺳﻼﻡ ﺯﻧﺪﮔﯽ ﻣﯽﮐﻨﻨﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﭘﮋﻭﻫﺶ ﺗﻤﺮﮐﺰ ﺑﺤﺚ ﺑﺮ ﺭﻭﻳﮑﺮﺩ ﺗﻮﺳﻌﻪ ﮔﻔﺖ ﻭ‬ ‫ﮔﻮ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺑﺎ ﺍﻋﻼﻣﻴﻪ ﺑﺎﺭﺳﻠﻮﻧﺎ ﺩﺭ ﺳﺎﻝ‬ ‫‪ ١٩٩٥‬ﺑﻪ ﻣﻨﻈﻮﺭ ﺍﻳﺠﺎﺩ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺍﻗﺘﺼﺎﺩﯼ ﻭ ﺳﻴﺎﺳــﯽ ﺑﺎ‬ ‫ﺳﺎﺣﻞ ﺟﻨﻮﺑﯽ ﺩﺭﻳﺎﯼ ﻣﺪﻳﺘﺮﺍﻧﻪ )ﮐﻪ ﻣﻴﺰﺑﺎﻥ ﺑﺨﺶ ﺑﺰﺭﮔﯽ‬ ‫ﺍﺯ ﺟﻬﺎﻥ ﺍﺳــﻼﻡ ﺍﺳــﺖ( ﻭ ﺑﺎ ﻫﺪﻑ ﺍﻳﺠﺎﺩ ﻣﻨﻄﻘﻪ ﺻﻠﺢ ﻭ‬ ‫ﺛﺒﺎﺕ ﺍﺳــﺖ‪ .‬ﺍﺑﺘﺪﺍ‪ ،‬ﻓﻌﺎﻟﻴﺖﻫﺎﯼ ﺍﺗﺤﺎﺩﻳــﻪ ﺍﺭﻭﭘﺎ ﺩﺭ ﺯﻣﻴﻨﻪ‬ ‫ﮔﻔﺖ ﻭﮔــﻮﯼ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﻣﺮﺑﻮﻁ ﺑﻪ ﺗﺠﺎﺭﺕ ﺧﺼﻮﺻﯽ‬ ‫ﻣﺤﺪﻭﺩ ﺑﻮﺩ‪ ،‬ﺍﻳﻦ ﺟﻠﺴــﺎﺕ ﭘﺸــﺖ ﺩﺭﻫﺎﯼ ﺑﺴﺘﻪ ﺻﻮﺭﺕ‬ ‫ﻣﯽﮔﺮﻓﺖ ﻭ ﻓﻘﻂ ﻧﺨﺒﮕﺎﻥ )ﺩﻋﻮﺕ ﺭﻭﺷﻨﻔﮑﺮﺍﻥ ﻭ ﻣﻘﺎﻣﺎﺕ‬ ‫ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ( ﺩﺭ ﺍﻳﻦ ﺟﻠﺴــﺎﺕ ﺷﺮﮐﺖ ﻣﯽﮐﺮﺩﻧﺪ‪ ،‬ﺑﺎ ﺍﻳﻦ‬ ‫ﺣﺎﻝ‪ ،‬ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺑﺎ ﺑﺤﺮﺍﻥ ﺟﻬﺎﻧﯽ ﻳﺎﺯﺩﻩ ﺳﭙﺘﺎﻣﺒﺮﺁﺷﮑﺎﺭﺍ‬ ‫ﻣﺪﻋﯽ ﻗﺪﺭﺗﻤﻨﺪ ﮔﻔﺖ ﻭﮔﻮﯼ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﻭ ﺍﺩﻳﺎﻧﯽ ﺷﺪ‪،‬‬ ‫ﺍﻳﻦ ﻧــﻮﻉ ﮔﻔﺖ ﻭﮔﻮ ﺑﻬﺘﺮﻳﻦ ﺭﺍﻩ ﺑــﺮﺍﯼ ﺣﻀﻮﺭ ﺩﺭ ﺟﺎﻣﻌﻪ‬ ‫ﻣﺪﻧﯽ ﻭ ﺍﻧﺴﺠﺎﻡ ﺍﺟﺘﻤﺎﻋﯽ ﻭ ﻫﻢ ﺯﻣﺎﻥ ﺩﺳﺘﻮﺭﯼ ﺑﺮﺍﯼ ﺩﻭﺭ‬ ‫ﮐﺮﺩﻥ ﻳﺎ ﺩﻓﺎﻉ ﮐﺮﺩﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﺗﻬﺪﻳﺪ ﺍﻓﺮﺍﻁ ﮔﺮﺍﻳﺎﻥ ﺧﺸﻦ‬ ‫ﻭ ﺗﻨــﺪﺭﻭ ﺑﻮﺩ ﮐﻪ ﺑــﻪ ﺗﺪﺭﻳﺞ‪ ،‬ﻭﻳﮋﮔﯽ ﺍﺑــﺰﺍﺭﯼ ﺁﻥ ﮐﺎﻫﺶ‬ ‫ﻳﺎﻓــﺖ ﻭ ﻃﺮﺡ ﮔﻔﺖ ﻭ ﮔﻮﯼ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺣﻴﺎﺕ ﺧﻮﺩ‬ ‫ﺭﺍ ﺍﺯ ﻃــﺮﺡ ﻣﺸــﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ ﻣﺪﻳﺘﺮﺍﻧﻪ ﺑﻪ ﺩﺳــﺖ ﺁﻭﺭﺩ‪ .‬ﺍﺯ‬ ‫ﻃﺮﺡﻫﺎﯼ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺑﺎ ﻫﺪﻑ ﺗﺮﻭﻳﺞ ﮔﻔﺖ ﻭﮔﻮﯼ ﻣﻴﺎﻥ‬ ‫ﻓﺮﻫﻨﮕــﯽ ﻭ ﻳﺎ ﺑﻴﻦ ﺍﺩﻳﺎﻥ )ﺍﺯ ﺟﻤﻠﻪ ﻃﺮﺡ ﻣﺸــﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ‬ ‫ﻣﺪﻳﺘﺮﺍﻧــﻪ( ﺩﺭ ﺳﺮﺍﺳــﺮ ﺍﺭﻭﭘﺎ ﻭ ﻣﻨﻄﻘــﻪ ﻣﺪﻳﺘﺮﺍﻧﻪ ﻭ ﺣﺘﯽ‬ ‫ﻓﺮﺍﺗﺮ ﺍﺯ ﻣﺤﺪﻭﺩﻳﺖﻫﺎﯼ ﺟﻐﺮﺍﻓﻴﺎﻳﯽ ﻃﺮﺡ ﻣﺸــﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ‬ ‫ﻣﺪﻳﺘﺮﺍﻧﻪ ﺍﺳﺘﻘﺒﺎﻝ ﺷﺪ‪ .‬ﺑﻪ ﻃﻮﺭﯼ ﮐﻪ ﺩﺭ ﺳﺎﻝ ‪١٩٩٨‬ﻳﮏ‬ ‫ﮐﺸﻮﺭ ﺍﺳــﻼﻣﯽ )ﺍﻳﺮﺍﻥ( ﺍﻳﻦ ﺳــﺎﻝ ﺭﺍ ﺳﺎﻝ ﮔﻔﺖ ﻭ ﮔﻮﯼ‬ ‫ﺗﻤﺪﻥﻫﺎ ﻧﺎﻣﻴﺪ‪ .‬ﺑﻌﺪ ﺍﺯ ﺣﺎﺩﺛﻪ ﻳﺎﺯﺩﻫﻢ ﺳﭙﺘﺎﻣﺒﺮ‪ ،‬ﮔﻔﺖ ﻭﮔﻮ‬ ‫ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺍﻫﻤﻴﺖ ﺑﻴﺸﺘﺮﯼ ﻳﺎﻓﺖ‪.‬‬

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‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮓﻫــﺎﯼ ﻣﺨﺘﻠﻒ ﻭ ﺍﺩﻳــﺎﻥ ﺭﺍ ﻓﺮﺍﻫﻢ ﻣﯽﮐﻨﺪ‪.‬‬ ‫)‪(OIC, 2004a‬ﺩﺭ ﺣﺎﻟــﯽ ﮐﻪ ﺍﻳــﻦ ﺑﺤﺮﺍﻥ ﺩﻳﭙﻠﻤﺎﺗﻴﮏ‬ ‫ﻣﺎﻧﻊ ﺍﺯ ﺑﺮﮔﺰﺍﺭﯼ ﻧﺸﺴﺖ ﻣﺠﻤﻊ ﻭﺯﺭﺍﯼ ﺳﺎﺯﻣﺎﻥ ﮐﻨﻔﺮﺍﻧﺲ‬ ‫ﺍﺳــﻼﻣﯽ ﻭ ﺍﺗﺤﺎﺩﻳــﻪ ﺍﺭﻭﭘﺎ ﺑــﻮﺩ‪ ،‬ﺳــﻤﭙﻮﺯﻳﻮﻡ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ‬ ‫»ﺗﻤﺪﻥ ﻭ ﻫﻤﺎﻫﻨﮕﯽ‪ :‬ﺍﺭﺯﺵﻫﺎ ﻭ ﺳــﺎﺯ ﻭ ﮐﺎﺭ ﻧﻈﻢ ﺟﻬﺎﻧﯽ«‬ ‫ﺑﺮﻧﺎﻣﻪ ﺭﻳﺰﯼ ﺷــﺪ ﺗﺎ ﭘﻴﺶ ﺍﺯ ﺗﺸﮑﻴﻞ ﻣﺠﻤﻊ ﺑﺎ ﻣﺸﺎﺭﮐﺖ‬ ‫ﺩﺍﻧﺸــﮕﺎﻫﻴﺎﻥ‪ ،‬ﺭﻭﺷﻨﻔﮑﺮﺍﻥ ﻭ ﺭﻭﺯﻧﺎﻣﻪ ﻧﮕﺎﺭﺍﻥ ﺑﺮﮔﺰﺍﺭ ﺷﻮﺩ‪.‬‬ ‫ﺑﺎ ﻭﺟﻮﺩ ﻋــﺪﻡ ﺣﻀﻮﺭ ﺑﺎﺯﻳﮕﺮﺍﻥ ﺑﺰﺭﮒ ﺳﻴﺎﺳــﯽ ﺍﺗﺤﺎﺩﻳﻪ‬ ‫ﺍﺭﻭﭘــﺎ ﺩﺭ ﻣﺠﻤﻊ‪ ،‬ﺍﻳﻦ ﮐﻨﻔﺮﺍﻧﺲ ﺍﺯ ﻫﻤﮑﺎﺭﯼ ﻣﺪﻳﺮ ﺍﺟﺮﺍﻳﯽ‬ ‫)ﺁﻟﻮﺍﺭﻭ ﺩ ﻭﺍﺳﮑﻮﻧﺰﻟﻮ( ﻭ ﺩﻳﮕﺮ ﺍﻋﻀﺎﯼ ﺷﺒﮑﻪ ﺣﺎﻣﯽ ﺍﺗﺤﺎﺩﻳﻪ‬ ‫ﺍﺭﻭﭘﺎ ﻭ ﮐﺎﺭﺷﻨﺎﺳــﺎﻥ ﻣﻨﻄﻘﻪ ﺍﺭﻭﭘﺎ ‪-‬ﻣﺪﻳﺘﺮﺍﻧﻪ ﻭ ﮐﻤﻴﺴﻴﻮﻥ‬ ‫ﻣﻄﺎﻟﻌــﺎﺕ ﺍﺭﻭﭘﺎ‪-‬ﻣﺪﻳﺘﺮﺍﻧﻪ ﺑﻬﺮﻩ ﻣﻨﺪ ﮔﺮﺩﻳﺪ‪ .‬ﮐﻤﻴﺴــﻴﻮﻥ‬ ‫ﻣﻄﺎﻟﻌﺎﺕ ﺍﺭﻭﭘﺎ‪-‬ﻣﺪﻳﺘﺮﺍﻧﻪ ﺟﻠﺴﻪ ﺳﺎﻝ ‪ ٢٠٠٢‬ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‬ ‫ﻭ ﺳــﺎﺯﻣﺎﻥ ﮐﻨﻔﺮﺍﻧﺲ ﺍﺳــﻼﻣﯽ ﺭﺍ ﺗﻼﺷﯽ ﺑﺮﺍﯼ ﮔﻔﺖ ﻭﮔﻮ‬ ‫ﻣﻮﺭﺩ ﺗﺠﻠﻴﻞ ﻗﺮﺍﺭ ﺩﺍﺩ ﻭ ﺍﻭﻟﻴﻦ ﻧﺸﺴﺖ ﻋﺎﻟﯽ ﺑﺮﺍﯼ ﺍﻓﺰﺍﻳﺶ‬ ‫ﮔﻔــﺖ ﻭﮔﻮ ﭼﻨــﺪ ﻓﺮﻫﻨﮕﯽ ﭘﺲ ﺍﺯ ﻭﻗــﻮﻉ ﺣﺎﺩﺛﻪ ﻳﺎﺯﺩﻫﻢ‬ ‫ﺳــﭙﺘﺎﻣﺒﺮ ﺩﺭ ﺍﻳﺎﻻﺕ ﻣﺘﺤﺪﻩ ﺗﺸــﮑﻴﻞ ﮔﺮﺩﻳﺪ‪Euro-) .‬‬ ‫‪ (MeSco, 2004‬ﺩﺭ ﺳــﺎﻝ ‪ ،٢٠٠٢‬ﮐﻤﻴﺴﻴﻮﻥ ﺍﺭﻭﭘﺎ )ﻭ‬ ‫ﻳﺎ ﺩﻗﻴﻖ ﺗﺮ‪ ،‬ﺭﺋﻴﺲ ﻭ ﻣﻌﺎﻭﻧﻴﻦ ﮐﻤﺴــﻴﻮﻥ ﺍﺭﻭﭘﺎ ﻭ ﻣﺴﺌﻮﻝ‬ ‫ﺭﻭﺍﺑــﻂ ﺧﺎﺭﺟﯽ ﻭ ﻓﺮﻫﻨﮓ( ﺑﺎ ﺩﻭﻟــﺖ ﻟﺒﻨﺎﻥ ﻭ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ‬ ‫ﮐﺸﻮﺭﻫﺎﯼ ﻋﺮﺑﯽ ﻣﺪﻳﺘﺮﺍﻧﻪ ﺑﺮﺍﯼ ﺑﺮﮔﺰﺍﺭﯼ ﮐﻨﻔﺮﺍﻧﺲ ﮔﻔﺖ‬ ‫ﻭ ﮔﻮ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﮐﻪ ﺩﺭ ﭘﺎﻳﺎﻥ ﺳــﭙﺘﺎﻣﺒﺮ ﺳــﺎﻝ ‪٢٠٠٢‬‬ ‫ﺩﺭ ﻟﺒﻨﺎﻥ ﺑﺮﮔﺰﺍﺭ ﺷــﺪ‪ ،‬ﺑــﻪ ﻣﺬﺍﮐﺮﻩ ﭘﺮﺩﺍﺧﺘﻨــﺪ‪ .‬ﻋﻼﻭﻩ ﺑﺮ‬ ‫ﺍﻫﻤﻴﺖ ﺟﻐﺮﺍﻓﻴﺎﯼ ﺳﻴﺎﺳﯽ ﻣﻴﺰﺑﺎﻧﯽ ﺍﻳﻦ ﺭﻭﻳﺪﺍﺩ ﺩﺭ ﻣﻨﻄﻘﻪ‬ ‫ﺍﺳــﺘﺮﺍﺗﺰﻳﮏ ﺧﺎﻭﺭ ﻣﻴﺎﻧﻪ‪ ،‬ﺍﻫﻤﻴﺖ ﺍﻳﻦ ﮐﻨﻔﺮﺍﻧﺲ ﺑﻪ ﺩﻟﻴﻞ‬ ‫ﻣﺮﺍﺣﻞ ﺁﻣﺎﺩﻩ ﺳــﺎﺯﯼ ﻭ ﻧﻪ ﻧﺘﻴﺠﻪ ﻭﺍﻗﻌــﯽ ﺍﻳﻦ ﮐﻨﻔﺮﺍﻧﺲ‬ ‫ﺑﻮﺩ‪ .‬ﺳﺎﺯﻣﺎﻧﺪﻫﯽ ﻣﺸﺘﺮﮎ ﻫﺮ ﮐﻨﻔﺮﺍﻧﺲ ﻧﻴﺎﺯ ﺑﻪ ﻣﺒﺎﺩﻻﺕ‪،‬‬ ‫ﺍﺭﺗﺒﺎﻃﺎﺕ‪ ،‬ﻇﺮﻓﻴﺖ ﺑﺮﺍﯼ ﺗﻌﺎﻣﻞ ﻭ ﺗﻮﺍﻓﻖ ﺑﺮ ﺳــﺮ ﺑﺮﻧﺎﻣﻪﻫﺎ‪،‬‬ ‫ﻫﺰﻳﻨــﻪ ﻭ ﻏﻴﺮﻩ ﺩﺍﺭﺩ‪ .‬ﺷــﺎﻳﺪ ﺍﻳﻦ ﺍﻣﺮ ﺁﺯﻣﺎﻳــﺶ ﻳﺎ ﻓﺮﺁﻳﻨﺪ‬ ‫ﺁﻣﻮﺯﺷــﯽ ﺑﻪ ﻣﻨﻈﻮﺭ ﺑﻬﺒﻮﺩ ﺭﻭﺍﺑﻂ ﺍﺭﻭﭘﺎ ﻭ ﻣﺪﻳﺘﺮﺍﻧﻪ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﺍﻣﺮ ﻧﻤﻮﻧﻪﺍﯼ ﺍﺯ ﻣﻔﻬﻮﻡ ﻣﺸــﺎﺭﮐﺖ ﺩﺭ ﻃﺮﺡ ﻣﺸﺎﺭﮐﺖ‬ ‫ﺍﺭﻭﭘﺎ ﻣﺪﻳﺘﺮﺍﻧــﻪ ﻭ ﺭﻭﺵ ﻣﺤﺎﻭﺭﻩﻫﺎﯼ ﺧﺎﺹ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‬ ‫ﻣﯽﺑﺎﺷــﺪ‪ .‬ﺍﮔﺮ ﭼﻪ ﺑﺮﻧﺎﻣﻪ ﺭﻳــﺰﯼ ﮐﻨﺪ ﻭ ﻧﺎﻣﻨﻈﻢ ﺩﺭ ﮐﻮﺗﺎﻩ‬ ‫ﻣﺪﺕ ﻣﻨﺠﺮ ﺑﻪ ﻧﺘﺎﻳﺞ ﻣﻠﻤﻮﺳــﯽ ﻣﯽﺷﻮﺩ ﺍﻣﺎ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ‬ ‫ﺑــﺮ ﮐﻴﻔﻴﺖ ﺑﺎ ﺍﺭﺯﺵ ﺑﺮﺍﯼ ﻳﮏ ﺗﻌﻬﺪ ﺩﺭﺍﺯ ﻣﺪﺕ ﺳﻴﺎﺳــﯽ‬ ‫ﮔﻔــﺖ ﻭ ﮔﻮ ﺗﺎﮐﻴــﺪ ﺩﺍﺭﺩ‪ :‬ﺍﻧﻌﻄﺎﻑ ﭘﺬﻳﺮﯼ ﻭ ﺗﺴــﺎﻫﻞ ﺩﺭ‬ ‫ﮔﻮﺵ ﺩﺍﺩﻥ ﻭ ﻣﺬﺍﮐﺮﻩ ﺍﺳﺖ‪.‬‬

‫ﻧﺘﻴﺠﻪﮔﻴﺮﯼ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٧٠‬‬

‫ﺍﺯ ﺍﻳﻦ ﺍﻣﺮ ﻣﯽﺗﻮﺍﻥ ﻧﺘﻴﺠﻪﮔﻴﺮﯼ ﮐﺮﺩ ﮐﻪ ﺭﻭﻳﮑﺮﺩ ﮔﻔﺖ‬ ‫ﻭﮔﻮﯼ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﻣﺪ ﻧﻈــﺮ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺩﺭ ﻣﻮﺍﺟﻬﻪ‬ ‫ﺑﺎ ﭼﺎﻟﺶﻫﺎﯼ ﺟﻬﺎﻧﯽ ﺍﺳــﺖ‪ .‬ﺑﺎ ﺍﻧﺘﺸﺎﺭ ﺍﻳﻦ ﻧﮕﺮﺵ ﺟﺪﻳﺪ‬ ‫ﺑﺮﺍﯼ ﺩﺳﺘﻴﺎﺑﯽ ﺑﻪ ﺩﻣﻮﮐﺮﺍﺳﯽ ﻭ ﻋﺪﺍﻟﺖ ﺍﺟﺘﻤﺎﻋﯽ‪ ،‬ﻗﺪﺭﺕ‬ ‫ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻧﻴﺰ ﺗﻘﻮﻳﺖ ﺷــﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﻧﺘﻴﺠﻪ‪ ،‬ﻣﻮﻓﻘﻴﺖ‬ ‫ﻗﺪﺭﺕ ﻧﺮﻡ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ )ﺍﺯ ﻃﺮﻳﻖ ﺳﻴﺎﺳﺖﻫﺎﯼ ﺍﺟﺘﻤﺎﻋﯽ‬ ‫ﻭ ﻓﺮﻫﻨﮕﯽ( ﺑﻪ ﺭﻭﺍﺑﻂ ﺧﺎﺭﺟﯽ ﺍﻳﻦ ﺍﺗﺤﺎﺩﻳﻪ ﻗﺪﺭﺕ ﺑﺨﺸﻴﺪ‬ ‫ﻭ ﻣﯽﺗﻮﺍﻧﺪ ﺩﺭ ﺍﻳﺠﺎﺩ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺩﺭ ﻭﺿﻌﻴﺖ ﺟﺪﻳﺪﯼ ﺍﺯ‬ ‫ﻗﺪﺭﺕ ﮐﻤﮏ ﮐﻨﺪ‪.‬‬ ‫ﺍﻋﺘﻘﺎﺩ ﺑﻪ ﮔﻔﺖ ﻭ ﮔﻮ ﻓﺮﻫﻨﮓﻫﺎ‪ ،‬ﺍﺩﻳﺎﻥ ﻭ ﺗﻤﺪﻥﻫﺎ ﺑﻪ ﺍﻳﻦ‬ ‫ﻣﻌﻨﺎﺳﺖ ﮐﻪ ﺗﻨﺶﻫﺎﯼ ﺳﻴﺎﺳﯽ‪ ،‬ﺍﻗﺘﺼﺎﺩﯼ ﻭ ﺍﺟﺘﻤﺎﻋﯽ ﺭﺍ‬ ‫ﻣﯽﺗﻮﺍﻥ ﺍﺯ ﻃﺮﻳﻖ ﮔﻔﺖ ﻭﮔﻮ ﺑﺮ ﺍﺳﺎﺱ ﺍﺭﺯﺵﻫﺎﯼ ﻣﺸﺘﺮﮎ‪،‬‬ ‫ﺍﺣﺴﺎﺱ ﻣﺴﺌﻮﻟﻴﺖ ﻭ ﺗﻤﺎﻳﻞ ﻣﺘﻘﺎﺑﻞ ﺑﺮﺍﯼ ﺗﻤﺎﺱ ﻭ ﺍﻳﺠﺎﺩ‬ ‫ﻓﻀــﺎ ﺑﺮﺍﯼ ﻓﺮﻫﻨﮓ ﻭ ﺭﺳــﻮﻡ ﺟﺪﻳﺪ ﺣــﻞ ﻭ ﻓﺼﻞ ﻧﻤﻮﺩ‪.‬‬ ‫ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺩﺭ ﻋﻤﻞ ﮐﺎﺭ ﺳﺎﺩﻩ ﺍﻳﯽ ﻧﻴﺴﺖ‪ .‬ﺑﻨﺎﺑﺮﺍﻳﻦ‪،‬‬ ‫ﮔﻔﺖ ﻭ ﮔﻮﯼ ﺻﺎﺩﻗﺎﻧﻪ ﻭ ﺷــﻔﺎﻑ ﻓﺮﻫﻨﮓﻫﺎ ﻭ ﺟﻮﺍﻣﻊ ﺑﺎ ﺩﻭ‬ ‫ﭼﺎﻟﺶ ﻋﻤﺪﻩ ﻣﻮﺍﺟﻪ ﺍﺳﺖ‪ .‬ﺍﺯ ﻳﮏ ﻃﺮﻑ‪ ،‬ﺍﺯ ﺳﻮﯼ ﮐﺴﺎﻧﯽ‬ ‫ﮐــﻪ ﺍﺯ ﺍﻳﻦ ﻟﻔﺎﻇﯽﻫﺎ ﺑﺮﺍﯼ ﺩﺳــﺘﻴﺎﺑﯽ ﺑﻪ ﻓﻀﺎﯼ ﻋﻤﻮﻣﯽ ﻭ‬ ‫ﺍﻫﺪﺍﻑ ﺳﻴﺎﺳﯽ ﺧﺼﻮﺻﯽ ﺑﻬﺮﻩ ﻣﯽﮔﻴﺮﻧﺪ ﻭ ﺍﺯ ﺳﻮﯼ ﺩﻳﮕﺮ‪،‬‬ ‫ﻫﻴﭻ ﻳﮏ ﺍﺯ ﺍﻗﺪﺍﻣﺎﺕ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻳﺎ ﻃﺮﺡ ﻣﺸﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ‬ ‫ﻣﺪﻳﺘﺮﺍﻧﻪ ﺩﺭ ﺣﻮﺯﻩ ﮔﻔﺖ ﻭﮔﻮﯼ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﻧﺘﺎﻳﺞ ﺁﻧﯽ‬ ‫ﻳﺎ ﺩﺳــﺘﻮﺭﺍﻟﻌﻤﻞﻫﺎﯼ ﺭﻭﺷــﻨﯽ ﺑﺮﺍﯼ ﺑﻬﺒﻮﺩ ﺭﻭﺍﺑﻂ ﻋﻤﻠﯽ‬ ‫ﺩﺭ ﺟﻮﺍﻣــﻊ ﻣﺬﻫﺒﯽ ﻭ ﻗﻮﻣﯽ ﺩﺭ ﺍﺭﻭﭘﺎ ﻭ ﺳﺮﺍﺳــﺮ ﻣﺪﻳﺘﺮﺍﻧﻪ‬ ‫ﺑﻪ ﺩﺳﺖ ﻧﻴﺎﻭﺭﺩﻩ ﺍﺳــﺖ‪ .‬ﻋﺪﻡ ﺍﺭﺍﺋﻪ ﺭﺍﻩ ﺣﻞ ﺭﻭﺷﻨﯽ ﺑﺮﺍﯼ‬ ‫ﻣﻘﺎﺑﻠــﻪ ﺑﺎ ﺑﺤﺮﺍﻥﻫﺎﯼ ﻣﻬﻢ ﻣﻨﻄﻘﻪ ﺍﺭﻭﭘﺎ ﻣﺪﻳﺘﺮﺍﻧﻪ‪ ،‬ﺑﻴﺰﺍﺭﯼ‬ ‫ﺍﺯ ﺟﻮﺍﻧﺎﻥ ﻣﺴﻠﻤﺎﻥ )ﺑﻤﺐ ﮔﺬﺍﺭﯼﻫﺎﯼ ﮊﻭﺋﻴﻪ ﺳﺎﻝ ‪٢٠٠٥‬‬ ‫ﺩﺭ ﻟﻨﺪﻥ( ﮐﻪ ﺑﻪ ﺭﺍﺣﺘﯽ ﻃﻌﻤﻪ ﮔﺮﻭﻩﻫﺎﯼ ﺧﺸــﻮﻧﺖ ﻃﻠﺐ‬ ‫ﻣﯽﺷــﻮﻧﺪ‪ ،‬ﺩﻟﻴﻠﯽ ﺑﺮ ﺑﯽﺍﻋﺘﺒﺎﺭﯼ ﻃــﺮﺡ ﮔﻔﺖ ﻭ ﮔﻮ ﻣﻴﺎﻥ‬ ‫ﻓﺮﻫﻨﮕﯽ ﻧﻴﺴﺖ ﺍﻣﺎ ﺍﺷﺎﺭﻩ ﺳــﺎﺩﻩﺍﯼ ﺍﺳﺖ ﺑﺮ ﺍﻫﻤﻴﺖ ﺍﻳﻦ‬ ‫ﺣﻮﺯﻩ ﮐﻪ ﺍﮔﺮ ﺳــﻄﺤﯽ ﺑﺎ ﺁﻥ ﺑﺮﺧﻮﺭﺩ ﺷﻮﺩ‪ ،‬ﻧﺘﻴﺠﻪ ﻣﺜﺒﺘﯽ‬ ‫ﺑﻪ ﺩﺳــﺖ ﻧﺨﻮﺍﻫﺪ ﺁﻣﺪ‪ .‬ﺑﻪ ﻃﻮﺭ ﮐﻠﯽ‪ ،‬ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﺑﺮﺧﯽ‬ ‫ﻓﻌﺎﻟﻴﺖﻫﺎﯼ ﺩﺍﺧﻠﯽ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻳﺎ ﻃﺮﺡ ﻣﺸﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ‬ ‫ﻣﺪﻳﺘﺮﺍﻧﻪ ﺍﺯ ﻃﺮﻳﻖ ﻓﺮﻫﻨﮓ ﻭ ﻗﺪﺭﺕ ﻧﺮﻡ ﻃﺮﺡ ﻣﺸــﺎﺭﮐﺖ‬ ‫ﺍﺭﻭﭘــﺎ ﻣﺪﻳﺘﺮﺍﻧــﻪ ﻭ ﺳﻴﺎﺳــﺖﻫﺎﯼ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﺑــﻪ ﻧﺘﺒﺠﻪ‬ ‫ﻣﯽﺭﺳــﺪ‪ .‬ﺍﻳﻦ ﺍﻣــﺮ ﺑﻮﻳﮋﻩ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﺗﺮﻭﺭﻳﺴــﻢ ﺟﻬﺎﻧﯽ‪،‬‬ ‫ﮔﻔﺖ ﻭ ﮔﻮ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕﯽ ﻭ ﺍﺩﻳﺎﻧﯽ ﺗﻨﻬﺎ ﺍﺑﺰﺍﺭ ﻣﻮﺛﺮ ﺑﺮﺍﯼ‬ ‫ﺑﺮﻗﺮﺍﺭﯼ ﺍﻋﺘﻤﺎﺩ ﻭ ﺍﻧﺴﺠﺎﻡ ﺍﺟﺘﻤﺎﻋﯽ ﺩﺭﻭﻥ ﻭ ﻣﻴﺎﻥ ﺟﻮﺍﻣﻊ‬ ‫ﺍﺳﺖ‪.‬‬

‫ﭘﯽﻧﻮﺷﺖ‪:‬‬

‫ﺑﺎ ﺗﻮﺳﻌﻪ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺩﺭ ﺍﻭﻝ ﻣﻪ ﺳﺎﻝ ‪ ،٢٠٠٤‬ﺗﻌﺪﺍﺩ‬ ‫ﺍﻋﻀﺎﯼ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﭘــﺲ ﺍﺯ ﻋﻀﻮﻳﺖ ﻣﺎﻟﺖ ﻭ ﻗﺒﺮﺱ ﺑﻪ‬ ‫ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﮐﺎﻫﺶ ﻳﺎﻓﺖ‪ .‬ﺭﻭﺍﺑﻂ ﺍﺭﻭﭘﺎ ﻭ ﺩﺭﻳﺎﯼ ﻣﺪﻳﺘﺮﺍﻧﻪ‬ ‫ﻣﻨﺠﺮ ﺑﻪ ﺗﺸــﮑﻴﻞ ﻣﻨﻄﻘﻪ ﻭﻳﮋﻩ ﺭﻭﺍﺑﻂ ﺧﺎﺭﺟﯽ ﻭ ﺳﻴﺎﺳﺖ‬ ‫ﮔﺬﺍﺭﯼ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺷﺪ‪ .‬ﺩﺭ ﺳﺎﻝ ‪ ٢٠٠٤‬ﻃﺮﺡ ﻣﺸﺎﺭﮐﺖ‬ ‫ﺍﺭﻭﭘﺎ ﻣﺪﻳﺘﺮﺍﻧﻪ ﺑﺎ ﻃﺮﺡ ﺳﻴﺎﺳﺖ ﻫﻤﺴﺎﻳﮕﯽ ﺍﺭﻭﭘﺎﻳﯽ ﺍﺩﻏﺎﻡ‬ ‫ﺷﺪ ﻭ ﭼﺎﺭﭼﻮﺑﯽ ﺑﺮﺍﯼ ﺗﻘﻮﻳﺖ ﺭﻭﺍﺑﻂ ﺍﺗﺤﺎﺩﻳﻪ ﺑﺎ ﮐﺸﻮﺭﻫﺎﯼ‬ ‫ﻫﻤﺴــﺎﻳﻪ ﮐــﻪ ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﭼﺸــﻢ ﺍﻧــﺪﺍﺯ ﻋﻀﻮﻳﺖ ﺩﺭ‬ ‫ﺍﺗﺤﺎﺩﻳــﻪ ﺍﺭﻭﭘﺎ ﺭﺍ ﻧﺪﺍﺭﻧــﺪ‪ ،‬ﻃﺮﺍﺣﯽ ﮔﺮﺩﻳﺪ‪) .‬ﮐﻤﻴﺴــﻴﻮﻥ‬ ‫ﺍﺭﻭﭘﺎ‪ ،‬ﺳﺎﻝ‪ (٤ :٢٠٠٣‬ﻃﺮﺡ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻭ ﺗﻘﻮﻳﺖ ﻓﺮﺍﻳﻨﺪ‬ ‫ﺑﺎﺭﺳــﻠﻮﻧﺎ ﻧﺸﺎﻥ ﺩﻫﻨﺪﻩ ﺍﻗﺪﺍﻣﯽ ﺍﺳﺎﺳﯽ ﺑﺮﺍﯼ ﭘﻴﺎﺩﻩ ﺳﺎﺯﯼ‬ ‫ﻣﺸــﺎﺭﮐﺖ ﺍﺳﺘﺮﺍﺗﮋﻳﮏ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﺑﺎ ﮐﺸﻮﺭﻫﺎﯼ ﻣﻨﻄﻘﻪ‬ ‫ﻣﺪﻳﺘﺮﺍﻧﻪ ﺍﺳــﺖ‪) .‬ﮐﻤﻴﺴــﻴﻮﻥ ﺍﺭﻭﭘﺎ‪ ،‬ﺳــﺎﻝ‪ .(٢٠٠٤c‬ﺑﻪ‬ ‫ﻃﻮﺭﯼ ﮐﻪ ﺳﺎﻝ ‪ ،٢٠٠٥‬ﺩﻩ ﮐﺸﻮﺭ ﺟﻨﻮﺑﯽ ﺩﺭﻳﺎﯼ ﻣﺪﻳﺘﺮﺍﻧﻪ‬ ‫)ﺍﺯ ﺟﻤﻠــﻪ ﻗﺒﺮﺱ ﻭ ﻣﺎﻟــﺖ ﻭ ﺗﺮﮐﻴــﻪ ‪ --‬ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ‬ ‫ﺍﻳﻦ ﮐﺸــﻮﺭ ﮐﺎﻧﺪﻳﺪﺍﯼ ﻋﻀﻮﻳﺖ ﺍﺳــﺖ‪ ،‬ﺑﻪ ﻋﻼﻭﻩ ﻟﻴﺒﯽ ﺑﻪ‬ ‫ﻋﻨﻮﺍﻥ ﻧﺎﻇﺮ( ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﺭﻣﻨﺴﺘﺎﻥ‪ ،‬ﺁﺫﺭﺑﺎﻳﺠﺎﻥ‪ ،‬ﺑﻼﺭﻭﺱ‪،‬‬ ‫ﻣﻮﻟﺪﺍﻭﯼ ﻭ ﺍﻭﮐﺮﺍﻳﻦ ﺩﺭ ﺍﻳﻦ ﻣﺴــﻴﺮ ﮔﺎﻡ ﺑﺮ ﻣﯽﺩﺍﺭﻧﺪ‪ .‬ﺑﺮﺍﯼ‬ ‫ﺁﮔﺎﻫﯽ ﺑﻴﺸــﺘﺮ ﺍﺯ ﻃﺮﺡ ﻣﺸﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ ﻣﺪﻳﺘﺮﺍﻧﻪ ﻭ ﺍﻋﻀﺎﯼ‬ ‫ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻟﻴﻨﮏ ﺯﻳﺮ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﮐﻨﻴﺪ‪:‬‬ ‫‪http://www. europa. eu. int/comm/external‬‬‫‪relations/euromed‬‬

‫ﮐﻤﻴﺴﻴﻮﻥ ﺍﺭﻭﭘﺎ )‪ (٢٠٠٤‬ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﺩﻫﻤﻴﻦ ﺳﺎﻟﮕﺮﺩ‬ ‫ﻣﺸــﺎﺭﮐﺖ‪ ،‬ﺑﺪﻳﻬﯽ ﺍﺳــﺖ ﮐﻪ ﻓﺮﺁﻳﻨﺪ ﺑﺎﺭﺳــﻠﻮﻧﺎ ﺑﻪ ﺍﻧﮕﻴﺰﻩ‬ ‫ﺑﻴﺸــﺘﺮ ﻧﻴﺎﺯ ﺩﺍﺭﺩ‪ .‬ﺗﻮﺟﻪ ﺑﻪ ﻣﻨﺎﻃﻖ ﻣﺪﻳﺘﺮﺍﻧﻪﺍﯼ ﺑﺎﺯ ﺗﻌﺮﻳﻒ‬ ‫ﺷــﺪﻩ ﺍﺳــﺖ ﻭ ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﺩﺭ ﺑﺎﻻ ﺫﮐﺮ ﺷــﺪ ﭼﺸــﻢ‬ ‫ﺍﻧﺪﺍﺯ ﮐﻤﻴﺴــﻴﻮﻥ ﺍﺭﻭﭘﺎ ﺑﺮﺍﯼ ﺍﺭﻭﭘﺎﯼ ﮔﺴــﺘﺮﺩﻩ ﻭ ﺳﻴﺎﺳﺖ‬ ‫ﻫﻤﺴﺎﻳﮕﯽ‪ :‬ﭼﺎﺭﭼﻮﺏ ﺟﺪﻳﺪ ﺑﺮﺍﯼ ﺭﻭﺍﺑﻂ ﺑﺎ ﻣﺎ ﻫﻤﺴﺎﻳﮕﺎﻥ‬ ‫ﺷﺮﻗﯽ ﻭ ﺟﻨﻮﺑﯽ )ﮐﻤﻴﺴﻴﻮﻥ ﺍﺭﻭﭘﺎ‪.(٢٠٠٣ ،‬‬ ‫ﮐﻨﺘــﺮﻝ ﻣﻬﺎﺟﺮﺕ ﺩﺭ ﺳﺮﺍﺳــﺮ ﺩﺭﻳــﺎﯼ ﻣﺪﻳﺘﺮﺍﻧﻪ ﺍﻗﺪﺍﻡ‬ ‫ﺍﺧﻴﺮ ﻃﺮﺡ ﻣﺸﺎﺭﮐﺖ ﺍﺭﻭﭘﺎ ﻣﺪﻳﺘﺮﺍﻧﻪ ﺍﺳﺖ‪.‬‬ ‫ﺍﻫﻤﻴــﺖ ﮔﻔﺖ ﻭﮔﻮ ﺑﻪ ﻋﻨﻮﺍﻥ ﺗﻔﺎﻫــﻢ ﺩﺭﮔﻔﺖ ﻭ ﮔﻮ ﺩﺭ‬ ‫ﺭﻭﺍﺑﻂ ﺍﺭﻭﭘﺎ ﻭ ﻣﺪﻳﺘﺮﺍﻧﻪ ﭘﻴﺲ ﻣﻴﺸﻞ ﺭﺍ ﺑﺒﻴﻨﻴﺪ‪.‬‬ ‫ﻭﺍﺣﺪﻣﻄﺎﻟﻌﺎﺕ )‪ (FSU‬ﺑﻪ ﻧﺎﻡ ﮔﺮﻭﻩ ﻣﺸﺎﻭﺭﺍﻥ ﺳﻴﺎﺳﯽ‬ ‫)‪ (GOPA‬ﺑﺎ ﺗﻐﻴﻴﺮ ﮐﺎﻟﺞ ﮐﻤﻴﺴــﻴﻮﻧﺮﻫﺎ ﺩﺭ ﺳﺎﻝ ‪١٩٩٩‬‬ ‫ﺗﻐﻴﻴﺮ ﺳــﺎﺧﺘﺎﺭ ﺩﺍﺩ‪ .‬ﺩﺭ ﺳــﺎﻝ ‪ ،٢٠٠٥‬ﺑﺎ ﺭﺍﻩ ﺍﻧﺪﺍﺯﯼ ﺩﻓﺘﺮ‬ ‫ﮐﻤﻴﺴﻴﻮﻥ ﺑﺎﺭﻭﺳﻮ‪ GOPA ،‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺸﺎﻭﺭﺍﻥ ﺳﻴﺎﺳﯽ‬

‫‪http://www. europa. eu. int/comm/commis‬‬‫‪sioners/prodi/group/michalski-en. htm‬‬ ‫‪http://www. europa. eu. int/comm/dgs/policy‬‬‫‪advisers/experts-groups/index-en. htm‬‬

‫ﺑﺎ ﺑﻴﺎﻥ ﮐﺸﻮﺭﻫﺎﯼ ﻣﺴﻠﻤﺎﻥ ﻗﺼﺪ ﺍﺭﺗﺒﺎﻁ ﺍﺯ ﭘﻴﺶ ﺗﻌﻴﻴﻦ‬ ‫ﺷﺪﻩ ﺑﻴﻦ ﺍﺳﻼﻡ ﻭ ﺳﻴﺎﺳﺖ ﻧﻴﺴﺖ‪ .‬ﻓﻘﻂ ﺑﻪ ﻣﻨﻈﻮﺭﺗﻌﺮﻳﻒ‬ ‫ﮐﺸﻮﺭﻫﺎﻳﯽ ﮐﻪ ﺍﺳــﻼﻡ ﻣﺬﻫﺐ ﺍﺻﻠﯽ ﺍﮐﺜﺮﻳﺖ ﺟﻤﻌﻴﺖ ﻳﺎ‬ ‫ﺑﻪ ﺷﺪﺕ ﺗﺤﺖ ﺗﺎﺛﻴﺮ ﻓﺮﻫﻨﮓ ﻭ ﺗﺎﺭﻳﺦ ﻣﺤﻠﯽ ﺍﺳﺖ‪.‬‬ ‫ﻣﺠﻤﻊ ﻋﻤﻮﻣﯽ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ ﺳﺎﻝ ‪ ١٩٩٨‬ﻭ ﻭﺏ‬ ‫ﺳﺎﻳﺖ ﺯﻳﺮ ﺭﺍﺑﺒﻴﻨﻴﺪ‪:‬‬ ‫‪http://www. un. org/Dialogue‬‬

‫‪http://www. oic-oic. org‬‬

‫ﻫﺎﻳﻨﺲ)ﺳــﺎﻝ ‪(٢٠٠١‬؛ ﺧﺎﻥ )ﺳــﺎﻝ‪ (٢٠٠١‬ﻭ ﺷــﻴﺦ‬ ‫)ﺳﺎﻝ‪ (٢٠٠٢‬ﻧﻘﺶ ﻓﺰﺍﻳﻨﺪﻩ ﺳﺎﺯﻣﺎﻥ ﮐﻨﻔﺮﺍﻧﺲ ﺍﺳﻼﻣﯽ ﻭ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫ﺑﺮﺟﺴــﺘﻪﺗﺮﻳﻦ ﻃﺮﻓــﺪﺍﺭ ﭘﺎﺭﺍﺩﺍﻳــﻢ ﺑﺮﺧــﻮﺭﺩ ﺗﻤﺪﻥﻫﺎ‬ ‫ﺳﺎﻣﻮﺋﻞ ﻫﺎﻧﺘﻴﻨﮕﺘﻮﻥ )‪ (١٩٩٨‬ﺍﺳﺖ‪.‬‬ ‫ﺳــﺎﺯﻣﺎﻥ ﮐﻨﻔﺮﺍﻧﺲ ﺍﺳﻼﻣﯽ ﮐﻪ ﺗﻮﺳــﻂ ﭘﺎﺩﺷﺎﻫﺎﻥ ﻭ‬ ‫ﺳﺮﺍﻥ ﺩﻭﻟﺖﻫﺎ ﻭ ﺣﮑﻮﻣﺖﻫﺎﯼ ﮐﺸﻮﺭﻫﺎﯼ ﺍﺳﻼﻣﯽ‪ ،‬ﺭﺑﺎﻁ‬ ‫ﻭ ﻣﺮﺍﮐﺶ ﺩﺭ ﺳــﺎﻝ ‪ ١٩٦٩‬ﺗﺸــﮑﻴﻞ ﺷﺪ‪ .‬ﺩﺭ ﻣﺎﻩ ﻣﻪ ﺳﺎﻝ‬ ‫‪ ،٢٠٠٥‬ﺍﻳﻦ ﺳــﺎﺯﻣﺎﻥ ﺍﺯ ‪ ٥٦‬ﮐﺸﻮﺭ ﺗﺸﮑﻴﻞ ﺷﺪﻩ ﺑﻮﺩ‪ .‬ﺩﺭ‬ ‫ﻭﺏ ﺳﺎﻳﺖ ﺳــﺎﺯﻣﺎﻥ ﮐﻨﻔﺮﺍﻧﺲ ﺍﺳــﻼﻣﯽ ﺁﮔﺎﻫﯽ ﺑﺨﺸﯽ‬ ‫ﺍﻣﺖ ﺍﺯ ﺿﺮﻭﺭﺕ ﺍﻳﺠﺎﺩ ﺳــﺎﺯﻣﺎﻧﯽ ﮐﻪ ﺁﻣﺎﻝ ﻭ ﺧﻮﺍﺳــﺘﻬﺎﯼ‬ ‫ﺁﻥ ﻣﺒــﺎﺭﺯﻩ ﺩﺭ ﺑﺮﺍﺑﺮ ﺧﻄﺮﺍﺕ ﻣﺨﺘﻠﻒ ﮐــﻪ ﺁﻧﺎﻥ ﺭﺍ ﺗﻬﺪﻳﺪ‬ ‫ﻣﯽﮐﻨﺪ ﻭ ﻫﻨﻮﺯ ﻫﻢ ﺍﺳﺖ‪ ،‬ﺁﻭﺭﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫‪٧١‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫)‪ (BEPA‬ﻫﻴﺎﺕ ﺍﺭﻭﭘﺎﻳﯽ ﺗﻐﻴﻴﺮ ﻧﺎﻡ ﺩﺍﺩ‪.‬‬ ‫ﺍﻳﻦ ﭘﻴﻤﺎﻥ ﺍﺯ ﺳــﻮﯼ ﮐﺸــﻮﺭﻫﺎﯼ ﻋﻀﻮ ﺍﺗﺤﺎﺩﻳﻪ ﺍﺭﻭﭘﺎ ﻭ‬ ‫ﮐﺸﻮﺭﻫﺎﯼ ﮐﺎﻧﺪﻳﺪﺍﯼ ﻋﻀﻮﻳﺖ ﺩﺭ ﻣﺎﻩ ﺍﮐﺘﺒﺮ ﺳﺎﻝ ‪ ٢٠٠٤‬ﺍﻣﻀﺎ‬ ‫ﺷــﺪ؛ ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ‪ ،‬ﺑﺎﻳﺪ ﺍﺯ ﺳﻮﯼ ﺗﻤﺎﻡ ‪ ٢٥‬ﮐﺸﻮﺭ ﻋﻀﻮ ﺩﺭ‬ ‫ﻣﺮﺣﻠﻪ ﺍﺟﺮﺍ ﺗﺼﻮﻳﺐ ﺷﻮﺩ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﻣﻦ ﺩﺭﺑﺎﺭﻩ ﻣﻔﻬﻮﻡ ﻣﻴﺎﻧﻪ ﺭﻭﯼ ﺩﺭ ﺍﺳﻼﻡ ﻭ‬ ‫ﻣﺴﻠﻤﺎﻧﺎﻥ ﺗﻮﺿﻴﺢ ﺧﻮﺍﻫﻢ ﺩﺍﺩ‪.‬‬ ‫ﻭﻫﺎﺑﻴﺖ ﻳﺎ ﻭﻫﺎﺑﯽﻫــﺎ‪ ،‬ﺩﺭ ﻓﺮﻫﻨﮓ ﻟﻐﺖ ﻣﺬﺍﻫﺐ ﺟﻬﺎﻥ‬ ‫ﺁﮐﺴﻔﻮﺭﺩ )ﺑﻮﮐﺮ‪،‬ﺳــﺎﻝ ﻫﺎﯼ]‪ ،(١٠٣١ :١٩٩٩ [١٩٩٧‬ﺑﻪ‬ ‫ﻣﻌﻨﺎﯼ ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ ﻣﺤﺎﻓﻈﻪ ﮐﺎﺭ‪ ،‬ﺟﻨﺒﺶ ﺧﺸﮑﻪ ﻣﻘﺪﺱ‪،‬‬ ‫ﻣﺴﻠﻤﺎﻥ ﻣﻌﺘﻘﺪ ﺑﻪ ﻗﺎﻧﻮﻥ ﺣﻨﺒﻠﻴﻪ ﻫﺎ‪ .‬ﭘﻴﺮﻭﺍﻥ ﺁﻥ ﺑﻪ ﻗﺮﺁﻥ‬ ‫ﻭ ﺳــﻨﺖ )ﻳﻌﻨﯽ ﺳــﻨﺖ ﺑﺮﺁﻣﺪﻩ ﺍﺯ ﺯﻧﺪﮔﯽ ﺣﻀﺮﺕ ﻣﺤﻤﺪ‬ ‫)ﺹ(ﻭ ﺗﺠﺮﺑﻪ ﻣﺬﻫﺒﯽ( ﺑﻪ ﻋﻨﻮﺍﻥ ﺗﻨﻬﺎ ﻣﻨﺒﻊ ﻣﺸــﺮﻭﻋﻴﺖ‬ ‫ﺑﻪ ﺍﺳــﻼﻡ ﺍﺣﺘﺮﺍﻡ ﻣﯽﮔﺬﺍﺭﻧﺪ‪ ،‬ﻫﺮﮔﻮﻧﻪ ﺗﻔﺴــﻴﺮ ﺩﺭ ﺩﻳﻦ ﻭ‬ ‫ﻋﺮﻓﺎﻥ ﻭ ﻓﻠﺴــﻔﻪ ﻭ ﻓﺮﻫﻨﮓ ﺑﺖ ﭘﺮﺳﺘﯽ ﺭﺍ ﺩﺭ ﺟﺎﻣﻌﻪ ﺧﻮﺩ‬ ‫ﻧﻬﯽ ﻣﯽﮐﻨﻨﺪ‪ .‬ﻭﻫﺎﺑﻴﺖ ﺩﺭ ﺷﺒﻪ ﺟﺰﻳﺮﻩ ﻋﺮﺑﺴﺘﺎﻥ ﺩﺭ ﻗﺮﻥ‬ ‫ﻫﺠﺪﻫﻢ ﺗﻮﺳــﻂ ﻣﺤﻤﺪ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺗﺎﺳــﻴﺲ ﺷﺪ ﻭ‬ ‫ﺧﻴﻠــﯽ ﺯﻭﺩ ﻣﻮﺭﺩ ﺣﻤﺎﻳﺖ ﺧﺎﻧﺪﺍﻥ ﺁﻝ ﺳــﻌﻮﺩ ﻗﺮﺍﺭ ﮔﺮﻓﺖ‬ ‫ﻭ ﻫﻨﻮﺯ ﻫﻢ ﺍﺯ ﺳــﻮﯼ ﺁﻝ ﺳــﻌﻮﺩ ﮐﻪ ﺑﺮ ﻋﺮﺑﺴﺘﺎﻥ ﺳﻌﻮﺩﯼ‬ ‫ﺣﮑﻮﻣﺖ ﻣﯽﻧﻤﺎﻳﺪ ﺑﻪ ﺷﺪﺕ ﺣﻤﺎﻳﺖ ﻣﯽﺷﻮﺩ‪.‬‬ ‫ﺳﻠﻔﻴﻪ )ﺍﺯ ﺳــﻠﻒ ﻋﺮﺑﯽ‪ ،‬ﭘﻴﺸﻴﻨﻴﺎﻥ( ﺑﺮ ﺍﺳﺎﺱ ﺗﻔﺴﻴﺮ‬ ‫ﺧﺸــﮏ ﻭ ﻣﺘﻌﺼﺒﺎﻧﻪ ﺍﺯ ﺍﺳــﻼﻡ ﺍﺳــﺖ ﮐﻪ ﺍﺯ ﺍﻳﺪﺋﻮﻟﻮﮊﯼ ﻭ‬ ‫ﺭﻭﺵ ﺳﻴﺎﺳــﯽ ﻣﺴــﻠﻤﺎﻧﺎﻥ )ﺩﺭ ﺍﺻﻞ ﻋﺮﺏ( ﺍﺯ ﻧﻴﻤﻪ ﺩﻭﻡ‬ ‫ﻗﺮﻥ ﻧﻮﺯﺩﻫﻢ ﺍﻟﻬﺎﻡ ﮔﺮﻓﺘﻪ ﺍﺳــﺖ‪ .‬ﺳﻠﻔﻴﻪ ﺗﻌﺮﻳﻒ ﺟﺪﻳﺪ ﺍﺯ‬ ‫ﻫﻮﻳﺖ ﺍﺳﻼﻣﯽ ﺍﺳــﺖ؛ ﺑﻨﻴﺎﻧﮕﺬﺍﺭﺍﻥ ﺁﻥ ﻃﺮﻓﺪﺍﺭﺍﻥ ﺟﻤﺎﻝ‬ ‫ﺍﻟﺪﻳﻦ ﺍﻓﻐﺎﻧﯽ ﻭ ﻣﺤﻤﺪ ﻋﺒﺪﻩ ﺑﻮﺩ‪ .‬ﺳــﻠﻔﻴﻪ ﻭﻳﮋﮔﯽ ﺳﻴﺎﺳﯽ‬ ‫ﻗﺪﺭﺗﻤﻨﺪﯼ ﺭﺍ ﺑﻴﻦ ﺳــﺎﻝﻫﺎﯼ ‪ ١٩٣٠‬ﻭ ‪ ١٩٦٠‬ﺩﺭ ﺩﺭﺟﻪ‬ ‫ﺍﻭﻝ ﺍﺯ ﻃﺮﻳﻖ ﺟﻨﺒﺶ ﺍﺧﻮﺍﻥ ﺍﻟﻤﺴــﻠﻤﻴﻦ ﺣﺴــﻦ ﺍﻟﺒﻨﺎ ﺑﻪ‬ ‫ﺩﺳــﺖ ﺍﻭﺭﺩ‪ .‬ﺷــﺨﺼﻴﺖﻫﺎﯼ ﺑــﺎ ﻧﻔﻮﺫ ﻧﺴــﻞ ﺩﻭﻡ ﺍﺧﻮﺍﻥ‬ ‫ﺍﻟﻤﺴــﻠﻤﻴﻦ ﻧﻈﻴﺮ ﺁﻻﻣﺎﺋﻮﺩﻭﺩﯼ ﻭ ﺳــﻴﺪ ﻗﻄﺐ ﺑﻪ ﺗﻮﺳﻌﻪ‬ ‫ﻭﻳﮋﮔﯽ ﻓﻌﺎﻝ ﺟﻨﺒﺶ ﻭ ﺑﺎﺯﺳﺎﺯﯼ ﻣﻔﻬﻮﻡ ﺟﻬﺎﺩ )ﺑﻪ ﻣﻌﻨﺎﯼ‬ ‫ﻭﺍﻗﻌــﯽ ﮐﻠﻤﻪ‪ ،‬ﺗﻼﺵ ﺑــﺮﺍﯼ ﺗﺼﻔﻴﻪ ﻣﻌﻨﻮﯼ( ﺩﺭ ﺷــﺮﺍﻳﻂ‬ ‫ﺧﺸﻮﻧﺖ ﺁﻣﻴﺰ ﭘﺮﺩﺍﺧﺖ‪ .‬ﺍﻓﮑﺎﺭﺳﻠﻔﻴﻪ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺭﻭﺵﻫﺎﯼ‬ ‫ﺧﺸــﻮﻧﺖ ﺁﻣﻴﺰ ﺭﺍ ﺭﻭﺵ ﻣﻨﺎﺳــﺐ ﺑﺮﺍﯼ ﺭﺳﻴﺪﻥ ﺑﻪ ﻫﺪﻑ‬ ‫ﺍﺳــﻼﻣﯽ ﮐﺮﺩﻥ ﺟﺎﻣﻌﻪ ‪ -‬ﻧﻤﯽﺩﺍﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ‪ ،‬ﺍﺣﻴﺎﯼ‬‫ﺍﺻﻮﻝ ﻣﻌﺘﺒﺮ ﻭ ﻭﺍﻗﻌﯽ ﺍﺳــﻼﻡ ﺑﺮﺍﯼ ﭘﺎﮐﺴــﺎﺯﯼ ﺟﺎﻣﻌﻪ ﺍﺯ‬ ‫ﺑﯽﻋﺪﺍﻟﺘﯽ‪ ،‬ﻓﺴﺎﺩ ﻭ ﮐﻔﺮ ﺩﺭ ﺗﺮﮐﻴﺐ ﺑﺎ ﺍﻳﺪﺋﻮﻟﻮﮊﯼ ﺟﻬﺎﺩﯼ‪،‬‬ ‫ﺗﻮﻟﻴــﺪ ﻣﻌﺠﻮﻧﯽ ﮐﺸــﻨﺪﻩ ﺧﻮﺍﻫــﺪ ﮐﺮﺩ‪ .‬ﺍﻳﻦ ﺍﻳــﺪﻩ ﺑﻬﺎﻧﻪ‬

‫ﻣﺤﮑﻤﯽ ﺑﺮﺍﯼ ﮔﺮﻭﻩﻫﺎﯼ ﺗﺮﻭﺭﻳﺴــﺘﯽ ﻓﺮﺍﻫﻢ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‬ ‫ﮐﻪ ﺍﺩﻋﺎ ﻣﯽﮐﻨﻨﺪ ﺍﺯ ﺍﺳﻼﻡ )ﺟﻮﻓﻪ‪ ،‬ﺳﺎﻝ ‪٢٠٠٤‬؛ ‪،Kepel‬‬ ‫‪ (٢٠٠٢‬ﺍﻟﻬﺎﻡ ﮔﺮﻓﺘﻪﺍﻧﺪ‪.‬‬ ‫ﻫﻤﮑﺎﺭﯼ ﺧﻮﺍﻥ ﭘﺎﺕ )ﻣﺪﻳﺮ ﺭﻭﺍﺑﻂ ﺧﺎﺭﺟﯽ ﮐﻤﻴﺴــﻴﻮﻥ‬ ‫‪ (DG‬ﺩﺭ ﮐﻨﻔﺮﺍﻧﺲ ﺍﺳﻼﻡ ﺩﺭ ﺟﻬﺎﻧﯽ ﺭﻭ ﺑﻪ ﺗﻐﻴﻴﺮ )ﭘﺮﺍﺕ‪،‬‬ ‫ﺳﺎﻝ ‪.(١٩٩٧‬‬ ‫ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ‪ ،‬ﭘﻴﺸــﻨﻬﺎﺩ ﮐﻤﻴﺴﻴﻮﻥ ﺍﺻﻠﯽ ﺑﻪ ﻓﻮﺭﻳﻪ ﺳﺎﻝ‬ ‫‪ ٢٠٠٢‬ﺑﺮﻣﯽ ﮔﺮﺩﺩ‪) .‬ﮐﻤﻴﺴﻴﻮﻥ‪،‬ﺳﺎﻝ‪.(٢٠٠٢‬‬ ‫ﺍﻃﻼﻋــﺎﺕ ﺑﻴﺸــﺘﺮ ﺍﺯ ﻓﻌﺎﻟﻴﺖ ﺍﻧﺠﺎﻡ ﺷــﺪﻩ ﺍﻳﻦ ﮔﺮﻭﻩ ﺭﺍ‬ ‫ﻣﯽﺗﻮﺍﻥ ﺩﺭ ﮔﺰﺍﺭﺵ ﻧﻬﺎﻳﯽ ﻳﺎﻓﺖ‪ .‬ﮔﺰﺍﺭﺵ ﮔﺮﻭﻩ ﻣﺸﺎﻭﺭﻳﻦ‬ ‫ﻋﺎﻟﯽ ﮐﻪ ﺑﻪ ﺍﺑﺘﮑﺎﺭ ﺭﺋﻴﺲ ﮐﻤﻴﺴــﻴﻮﻥ ﺍﺭﻭﭘﺎ )ﮐﻤﻴﺴــﻴﻮﻥ‬ ‫ﺍﺭﻭﭘﺎ‪ ،‬ﺳﺎﻝ‪ (٢٠٠٣‬ﺗﺎﺳﻴﺲ ﺷﺪ‪.‬‬ ‫ﺗﻤﺎﻡ ﺍﻃﻼﻋﺎﺕ ﻣﺮﺑﻮﻃﻪ ﺭﺍ ﺩﺭ ﻭﺏ ﺳــﺎﻳﺖ ﮐﻤﻴﺴــﻴﻮﻥ‬ ‫ﺍﺭﻭﭘﺎ ﺑﺒﻴﻨﻴﺪ‪:‬‬

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‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ٧٣

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١٣٩٠ ‫ ﺁﺑﺎﻥ‬/٢ ‫ ﺷﻤﺎﺭﻩ‬/‫ﺳﺎﻝ ﻧﺨﺴﺖ‬

tional relations: the case of the Euro-Med-

٧٧

‫ﻳﻮﻧﺴﻜﻮ ﻭ ﮔﻔﺖ ﻭﮔﻮ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺩﺭ ﻳﻚ‬ ‫ﺑﺮﺭﺳﻲ ﺍﺯ ﺳﺎﻝ ‪ ١٩٧٠‬ﺗﺎ ‪٢٠١٠‬‬ ‫ﻧﻮﻳﺴﻨﺪﻩ‪ :‬ﺩﻳﻮﻳﺪ ﺍ‪ .‬ﻭﺍﻟﺪﻥ‪ ،‬ﺩﺑﻴﺮ ﮐﻞ ﮐﻤﻴﺴﻴﻮﻥ ﮐﺎﻧﺎﺩﺍﻳﯽ ﻳﻮﻧﺴﮑﻮ‬ ‫ﻣﻨﺒﻊ‪:‬ﺍﺭﺍﺋﻪ ﺷﺪﻩ ﺩﺭ ﮔﺮﺩﻫﻤﺎﻳﯽ »ﮔﻔﺘﻤﺎﻥ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺩﺭ ﺻﻨﻌﺖ ﺟﻬﺎﻧﮕﺮﺩﯼ‪ :‬ﭼﺸﻢ ﺍﻧﺪﺍﺯ ﺳﺎﻝ ‪«۲۰۲۰‬ﺩﺭ‬ ‫ﺩﺍﻧﺸﮑﺪﻩ ﺳﻨﺘﻨﻴﺎﻝ ﺗﻮﺭﻧﺘﻮ‪۲۰۱۰‬‬ ‫ﺗﺮﺟﻤﻪ‪:‬ﺯﻫﺮﻩ ﺿﻴﺎﻋﯽ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٧٨‬‬

‫ﺩﺭ ﻧﻮﺍﻣﺒﺮ ‪ ١٩٤٢‬ﮐﻨﻔﺮﺍﻧﺴﯽ ﻣﺘﺸﮑﻞ ﺍﺯ ﻭﺯﺭﺍﯼ ﺁﻣﻮﺯﺷﯽ‬ ‫ﻫﺠﺪﻩ ﮐﺸــﻮﺭ ﻣﻠﻞ ﻣﺘﺤﺪ‪ ،‬ﻧﺴــﺒﺖ ﺑﻪ ﺑﺮﮔﺰﺍﺭﯼ ﺳﻠﺴــﻪ‬ ‫ﮔﺮﺩﻫﻤﺎﻳﯽﻫﺎ ﺩﺭ ﻟﻨﺪﻥ‪ ،‬ﺍﻗﺪﺍﻡ ﮐﺮﺩﻧﺪ ﮐﻪ ﺗﺎ ﺩﺳﺎﻣﺒﺮ ‪١٩٤٥‬‬ ‫ﺍﺩﺍﻣﻪ ﻳﺎﻓــﺖ‪ .‬ﻫﻢ ﺯﻣﺎﻥ ﺑــﺎ ﺍﻳﻦ ﮔﺮﺩﻫﻤﺎﻳﯽﻫــﺎ ﺩﺭ ﺍﮐﺘﺒﺮ‬ ‫‪ ،١٩٤٥‬ﻣﻨﺸــﻮﺭ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ ﺩﺭ ﺳﺎﻧﻔﺮﺍﻧﺴﻴﺴﮑﻮ‬ ‫ﺑﺮ ﺗﺎﺳﻴﺲ ﻳﮏ ﻧﻬﺎﺩ ﻭﻳﮋﻩ ﺩﺭ ﺯﻣﻴﻨﻪﻫﺎﯼ ﺁﻣﻮﺯﺷﯽ‪ ،‬ﻋﻠﻤﯽ‬ ‫ﻭ ﻓﺮﻫﻨﮕﯽ ﺻﺤﻪ ﮔﺬﺍﺷﺖ‪ .‬ﺍﻋﻀﺎﯼ ﮐﻨﻔﺮﺍﻧﺲ ﺍﺯ ﺍﻳﻦ ﻃﺮﺡ‬ ‫ﺟﺪﻳﺪ ﺣﻤﺎﻳﺖ ﮐﺮﺩﻩ ﻭ ﭘﻴﺸــﻨﻬﺎﺩﯼ ﺑــﻪ ﻣﻨﻈﻮﺭ ﺑﺮﮔﺰﺍﺭﯼ‬ ‫ﮐﻨﻔﺮﺍﻧﺴــﯽ ﺍﺯ ﺳﻮﯼ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﺑﺮﺍﯼ ﺗﺎﺳﻴﺲ ﺍﻳﻦ ﻧﻬﺎﺩ‬ ‫ﺍﺭﺍﺋﻪ ﺩﺍﺩﻧﺪ‪ .‬ﺍﻳﻦ ﮐﻨﻔﺮﺍﻧﺲ ﻧﻴﺰ ﺩﺭ ﻟﻨﺪﻥ ﺗﺸﮑﻴﻞ ﺷﺪ ﻭ ﺩﺭ‬ ‫‪ ١٦‬ﻧﻮﺍﻣﺒﺮ ‪ ،١٩٤٥‬ﺳــﺎﺯﻣﺎﻥ ﺁﻣﻮﺯﺷﯽ‪ ،‬ﻋﻠﻤﯽ ﻭ ﻓﺮﻫﻨﮕﯽ‬ ‫ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﻮﺳﻮﻡ ﺑﻪ ﻳﻮﻧﺴــﮑﻮ ﺟﻬﺖ ﺍﺳﺘﻘﺮﺍﺭ ﺻﻠﺢ ﻭ‬ ‫ﺍﻣﻨﻴﺖ ﻭ ﺗﺮﻭﻳــﺞ ﻫﻤﮑﺎﺭﯼﻫﺎﯼ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﺩﺭ ﺯﻣﻴﻨﻪﻫﺎﯼ‬ ‫ﺁﻣﻮﺯﺷﯽ‪ ،‬ﻋﻠﻤﯽ ﻭ ﻓﺮﻫﻨﮕﯽ‪ ،‬ﺗﺎﺳﻴﺲ ﮔﺮﺩﻳﺪ‪ (١) .‬ﺍﮔﺮ ﭼﻪ‬ ‫ﺍﺳﺎﺳﻨﺎﻣﻪ ﺍﻳﻦ ﺳﺎﺯﻣﺎﻥ ﺗﻮﺳﻂ ﺳﯽ ﻭ ﻫﻔﺖ ﮐﺸﻮﺭ ﺑﻪ ﺍﻣﻀﺎ‬ ‫ﺭﺳــﻴﺪ‪ ،‬ﻭﻟﯽ ﺍﺟﺮﺍﯼ ﺍﻳﻦ ﺍﺳﺎﺳــﻨﺎﻣﻪ ﺗﺎ ﺯﻣﺎﻥ ﺗﺼﻮﻳﺐ ﺁﻥ‬ ‫ﺗﻮﺳــﻂ ﺑﻴﺴــﺘﻤﻴﻦ ﺩﻭﻟﺖ ﻋﻀﻮ ﺩﺭ ﻧﻮﺍﻣﺒﺮ ‪ ١٩٤٦‬ﻣﻘﺪﻭﺭ‬

‫ﻧﮕﺮﺩﻳﺪ)‪(٢‬‬ ‫ﻳﻮﻧﺴــﮑﻮ ﺳــﺎﺯﻣﺎﻧﯽ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ ﺍﺳﺖ ﮐﻪ‬ ‫ﺍﺟﺮﺍﯼ ﻓﻌﺎﻟﻴﺖﻫﺎﻳﯽ ﺗﻌﺮﻳﻒ ﺷــﺪﻩﺍﯼ ﺭﺍ ﺯﻳﺮ ﻧﻈﺮ ﺳﺎﺯﻣﺎﻥ‬ ‫ﻣﻠﻞ ﻣﺘﺤﺪ ﻋﻬﺪﻩ ﺩﺍﺭ ﻣﯽﺑﺎﺷــﺪ ﻭ ﺩﺍﺭﺍﯼ ﺍﺳﺎﺳﻨﺎﻣﻪ‪ ،‬ﺑﺮﻧﺎﻣﻪ‬ ‫ﮐﺎﺭﯼ ﻭ ﺑﻮﺩﺟﻪ ﻣﺨﺘﺺ ﺧﻮﺩ ﺍﺳﺖ‪ (٣) .‬ﺑﻨﺎﺑﺮﺍﻳﻦ ﻋﻀﻮﻳﺖ‬ ‫ﻭ ﺳــﺎﺧﺘﺎﺭ ﺍﻳﻦ ﻧﻬﺎﺩ ﺍﺯ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ ﻣﺠﺰﺍ ﺍﺳﺖ؛‬ ‫ﺑﺪﻳﻦ ﻣﻌﻨﯽ ﮐﻪ ﻋﻀﻮﻳﺖ ﺩﺭ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ‪ ،‬ﻣﺘﺮﺍﺩﻑ‬ ‫ﻋﻀﻮﻳﺖ ﺩﺭ ﺍﻳﻦ ﻧﻬﺎﺩ ﻭ ﺑﺮﻋﮑﺲ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﻭﺍﻗﻊ‪ ،‬ﻳﻮﻧﺴﮑﻮ‬ ‫ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ ﺩﺍﺭﺍﯼ ‪ ١٩٣‬ﺩﻭﻟﺖ ﻋﻀﻮ ﻳﮏ ﻋﻀﻮ ﺑﻴﺸــﺘﺮ‬ ‫ﺍﺯ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪـ ﻭ ﻫﻔﺖ ﺩﻭﻟــﺖ ﻫﻢ ﭘﻴﻤﺎﻥ ﻋﻀﻮ‬ ‫ﺍﺳــﺖ )ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺜﺎﻝ ﺟﺰﺍﻳﺮ ﮐﻮﮎ ﻋﻀﻮﯼ ﺍﺯ ﺳــﺎﺯﻣﺎﻥ‬ ‫ﻳﻮﻧﺴﮑﻮ ﻭ ﻧﻪ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ ﺍﺳﺖ(‪ .‬ﺩﺭ ﺣﺎﻝ ﺣﺎﺿﺮ‬ ‫ﻳﻮﻧﺴــﮑﻮ ﺑﺎ ‪٢٠٠‬ﺩﻭﻟﺖ ﻋﻀﻮ‪ ،‬ﺑﺰﺭﮒﺗﺮﻳﻦ ﻧﻬﺎﺩ ﻭﺍﺑﺴﺘﻪ ﺑﻪ‬ ‫ﺳﺎﺯﻣﺎﻥﻫﺎﯼ ﻣﻠﻞ ﻣﺘﺤﺪ ﺍﺳﺖ‪.‬‬ ‫ﻫﺪﻑ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ‪ ،‬ﮐﻤﮏ ﺑﻪ ﺍﺳﺘﻘﺮﺍﺭ ﺻﻠﺢ ﻭ ﺍﻣﻨﻴﺖ‬ ‫ﺍﺯ ﻃﺮﻳﻖ ﺗﺮﻭﻳﺞ ﻫﻤﮑﺎﺭﯼ ﺁﻣﻮﺯﺷــﯽ‪ ،‬ﻋﻠﻤــﯽ ﻭ ﻓﺮﻫﻨﮕﯽ‬ ‫ﻣﻴــﺎﻥ ﻣﻠﺖﻫﺎ ﺟﻬﺖ ﮔﺴــﺘﺮﺵ ﻋﺪﺍﻟــﺖ ﺟﻬﺎﻧﯽ‪ ،‬ﺣﻘﻮﻕ‬

‫ﺩﺭ ﻓﺎﺻﻠﻪ ‪ ٣٨‬ﺳﺎﻝ ﺑﻴﻦ ﺳﺎﻝﻫﺎﯼ ‪ ١٩٥٩‬ﺗﺎ ‪٢٢ ،١٩٩٦‬‬ ‫ﻧــﺎﻡ ﮔﺬﺍﺭﯼ ﺻﻮﺭﺕ ﮔﺮﻓﺖ‪ .‬ﺩﺭ ﻳﮏ ﻓﺎﺻﻠﻪ ﭼﻬﺎﺭﺩﻩ ﺳــﺎﻟﻪ‬ ‫ﺑﻴﻦ ﺳــﺎﻝﻫﺎﯼ ‪ ١٩٩٨‬ﺗﺎ ‪ ٢٠١١‬ﺳﯽ ﻧﺎﻡ ﮔﺬﺍﺭﯼ ﺻﻮﺭﺕ‬ ‫ﮔﺮﻓﺖ ﮐﻪ ﺍﻏﻠﺐ ﺍﻳﻦ ﺳــﺎﻝﻫﺎ ﺩﺍﺭﺍﯼ ﭼﻨﺪﻳﻦ ﻧﺎﻡ ﻧﺎﻣﺮﺑﻮﻁ‬ ‫ﺑﻮﺩ‪ .‬ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺜﺎﻝ ﺳﺎﻝ ‪ ٢٠٠٨‬ﻫﻤﺰﻣﺎﻥ ﺑﻪ ﻧﺎﻡﻫﺎﯼ ﺳﺎﻝ‬ ‫ﺟﻬﺎﻧﯽ ﺳــﻴﺐ ﺯﻣﻴﻨﯽ‪ ،‬ﺳــﻴﺎﺭﻩ ﺯﻣﻴﻦ‪ ،‬ﺑﻪ ﺳﺎﺯﯼ ﻭ ﺯﺑﺎﻥﻫﺎ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٧٩‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺑﺸــﺮ ﻭ ﺁﺯﺍﺩﯼﻫﺎﯼ ﺍﺳﺎﺳــﯽ ﺑﺮﺍﯼ ﻫﻤﮕﺎﻥ ﺑﺪﻭﻥ ﺗﻮﺟﻪ ﺑﻪ‬ ‫ﺗﻔﺎﻭﺕﻫﺎﯼ ﻧﮋﺍﺩﯼ‪ ،‬ﺟﻨﺴــﻴﺘﯽ‪ ،‬ﺯﺑﺎﻧﯽ ﻭ ﻣﺬﻫﺒﯽ ﻣﻄﺎﺑﻖ ﺑﺎ‬ ‫ﻣﻨﺸﻮﺭ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ ﺍﺳﺖ‪(٤) .‬‬ ‫ﺟﻬﺖ ﺍﺟﺮﺍﯼ ﺍﻳﻦ ﺍﺻﻞ‪ ،‬ﻳﻮﻧﺴــﮑﻮ ﭘﻨــﺞ ﮐﺎﺭﮐﺮﺩ ﺍﺻﻠﯽ‬ ‫ﺫﻳﻞ ﺭﺍ ﺍﺟﺮﺍ ﻣﯽﮐﻨﺪ‪:‬‬ ‫‪ é‬ﺑﻮﺗــﻪ ﺁﺯﻣﺎﻳــﺶ ﻃــﺮﺡ ﻫﺎ‪ :‬ﭘﻴــﺶ ﺑﻴﻨﯽ ﻭ ﺷﻨﺎﺳــﺎﻳﯽ‬ ‫ﻣﺸﮑﻼﺕ ﭘﺪﻳﺪﺍﺭ ﺷﺪﻩ ﻭ ﺗﺸﺨﻴﺺ ﺳﻴﺎﺳﺖﻫﺎ ﻭ ﺗﺪﺍﺑﻴﺮ ﻧﺎﻡ ﮔﺬﺍﺭﯼ ﺷﺪ‪(٧) .‬‬ ‫ﺑﺎ ﺍﻳﻦ ﻭﺟﻮﺩ‪ ،‬ﻧﺎﻡ ﮔﺬﺍﺭﯼ ﺳﺎﻝﻫﺎﯼ ﺟﻬﺎﻧﯽ ﻫﻤﭽﻨﺎﻥ ﺑﻪ‬ ‫ﻣﻨﺎﺳﺐ ﺑﺮﺍﯼ ﺣﻞ ﻭ ﻓﺼﻞ ﺁﻧﻬﺎ‪.‬‬ ‫‪ é‬ﻣﻌﻴﺎﺭﮔﺬﺍﺭﯼ‪ :‬ﺍﺧﺬ ﻭ ﺗﺪﻭﻳــﻦ ﺁﺋﻴﻦ ﻧﺎﻣﻪﻫﺎ‪ ،‬ﺗﻮﺻﻴﻪﻫﺎ ﻭ ﻣﻨﻈﻮﺭ ﺗﻤﺮﮐﺰ ﺑﺮ ﮐﺎﺭﻫﺎ ﻭ ﻭﻇﺎﻳﻒ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻭ ﻣﺠﺎﻣﻊ‬ ‫ﮐﻨﻮﺍﻧﺴﻴﻮﻥﻫﺎﯼ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﮐﻪ ﺑﻪ ﺑﻴﺎﻥ ﻣﺴﺎﺋﻞ ﺍﺧﻼﻗﯽ‪ ،‬ﻭﺍﺑﺴــﺘﻪ ﺑﻪ ﺳــﺎﺯﻣﺎﻥ ﻭ ﺩﺭ ﺑﺴــﻴﺎﺭﯼ ﺍﺯ ﻣﻮﺍﺭﺩ ﺑﺮﺍﯼ ﺟﻠﺐ‬ ‫ﺍﻓﮑﺎﺭ ﻋﻤﻮﻣﯽ ﺑﻪ ﺍﻫﻤﻴﺖ ﺳــﺎﺯﻣﺎﻥﻫﺎﯼ ﻭﺍﺑﺴــﺘﻪ ﻭ ﻣﺴﺎﺋﻞ‬ ‫ﺍﺻﻮﻟﯽ ﻭ ﻓﮑﺮﯼ ﻣﯽﭘﺮﺩﺍﺯﺩ‪.‬‬ ‫‪ é‬ﻣﺮﮐــﺰ ﻣﺒﺎﺩﻟﻪ ﺍﻃﻼﻋــﺎﺕ‪ :‬ﮔﺮﺩﺁﻭﺭﯼ‪ ،‬ﻣﺒﺎﺩﻟﻪ ﻭ ﺍﺷــﺎﻋﻪ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﺍﺩﺍﻣﻪ ﻣﯽﻳﺎﺑﺪ‪.‬‬ ‫ﺩﺍﻧﺶ‪ ،‬ﺍﻃﻼﻋﺎﺕ ﻭ ﺑﻬﺘﺮﻳﻦ ﻋﻤﻠﮑﺮﺩﻫﺎ‪.‬‬ ‫‪ é‬ﻇﺮﻓﻴــﺖ ﺳــﺎﺯﯼ‪ :‬ﺍﺯ ﻃﺮﻳــﻖ ﻫﻤــﮑﺎﺭﯼ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﻭ ﺳﺎﻝ ‪ ،٢٠١٠‬ﺳﺎﻝ ﺟﻬﺎﻧﯽ ﺗﻘﺎﺭﺏ ﻓﺮﻫﻨﮓﻫﺎ‬ ‫ﺍﮐﺘﺒﺮ ‪ ،٢٠٠٧‬ﺩﺭ ﭘﺎﺳــﺦ ﺑﻪ ﻃﺮﺡ ﭘﻴﺸــﻨﻬﺎﺩﯼ ﺍﺯ ﺳﻮﯼ‬ ‫ﺗﻮﺍﻧﻤﻨﺪﺳﺎﺯﯼﻫﺎﯼ ﺍﻧﺴﺎﻧﯽ ﻭ ﺳﺎﺯﻣﺎﻧﯽ‪.‬‬ ‫‪ é‬ﺗﺴــﻬﻴﻞ ﮐﻨﻨﺪﻩ ﻫﻤﮑﺎﺭﯼﻫﺎﯼ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ‪ :‬ﻳﻮﻧﺴــﮑﻮ ﺑﻪ ﻗﺰﺍﻗﺴــﺘﺎﻥ‪ ،‬ﻧﺸﺴﺖ ﻋﻤﻮﻣﯽ ﻳﻮﻧﺴــﮑﻮ ﺩﺭ ﺗﺼﻤﻴﻤﯽ ﺳﺎﻝ‬ ‫ﻋﻨﻮﺍﻥ ﻳﮏ ﻧﻬﺎﺩ ﺍﺟﺮﺍﻳﯽ ﻭ ﭼﻨﺪ ﺳــﺎﻣﺎﻧﻪ‪ ،‬ﻧﻘﺶ ﺗﺴﻬﻴﻞ ‪ ٢٠١٠‬ﺭﺍ ﺍﺯ ﺳﻮﻱ ﻣﺠﻤﻊ ﻋﻤﻮﻣﻲ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﮐﻨﻨــﺪﻩﺍﯼ ﺩﺭ ﺑﻬﺒﻮﺩ ﻫﻤﮑﺎﺭﯼﻫﺎﯼ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﺩﺍﺭﺩ ﮐﻪ ﺳــﺎﻝ ﺟﻬﺎﻧﻲ ﺗﻘﺎﺭﺏ ﻓﺮﻫﻨﮓﻫﺎ ﻧﺎﻡ ﮔﺬﺍﺭﯼ ﮐﺮﺩ‪ .‬ﺍﻳﻦ ﻧﺎﻡ‬ ‫ﺍﻟﺒﺘﻪ ﻣﺘﻀﻤﻦ ﺁﻥ ﻣﯽﺑﺎﺷــﺪ ﮐــﻪ ﺍﺭﺗﻘﺎ ﺍﻫﺪﺍﻑ‪ ،‬ﺍﺻﻮﻝ ﻭ ﮔﺬﺍﺭﯼ ﺗﺎﮐﻴﺪﯼ ﺍﺳــﺖ ﺑﺮ ﺗﺴــﻬﻴﻞ ﻫﻤﺎﻫﻨﮕــﻲ ﻭ ﮔﻔﺖ‬ ‫ﺍﻭﻟﻮﻳﺖﻫﺎ ﺑﺨﺸــﯽ ﺩﻳﮕﺮ ﺍﺯ ﻓﻌﺎﻟﻴﺖﻫﺎﯼ ﺑﺮﻧﺎﻣﻪﺍﯼ ﺩﻭ ﻭ ﻭﮔﻮﯼ ﻓﺮﻫﻨﮕﯽ ﺑﺎ ﺗﻮﺟﻪ ﺑﺮ ﺍﺭﺯﺵﻫﺎﻱ ﻣﺘﺪﺍﻭﻝ ﻛﺸــﻮﺭﻫﺎ‬ ‫ﭼﻨﺪ ﺟﺎﻧﺒﻪ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‪ (٥) .‬ﺍﻳﻦ ﮐﺎﺭﮐﺮﻫﺎ ﺑﻪ ﻃﻮﺭ ﻋﻤﻠﯽ ﻭ ﻣﺬﺍﻫــﺐ ﻣﺨﺘﻠﻒ‪ ،‬ﮐﻪ ﺑﻪ ﺩﻫﻪ ﺟﻬﺎﻧﻲ ﻓﺮﻫﻨﮓ ﺍﺳــﺘﻘﺮﺍﺭ‬ ‫ﺑــﻪ ﺻﻮﺭﺕ ﺁﺋﻴﻦ ﻧﺎﻣﻪﻫــﺎ‪ ،‬ﺗﻮﺻﻴﻪﻫﺎ ﻭ ﮐﻨﻮﺍﻧﺴــﻴﻮﻥﻫﺎ‪ ،‬ﺻﻠﺢ ﻭ ﻋﺪﻡ ﺧﺸــﻮﻧﺖ ﺑﺮﺍﻱ ﻛﻮﺩﻛﺎﻥ ﺟﻬﺎﻥ ﻣﻌﺮﻭﻑ ﺍﺳﺖ‬ ‫ﮐﻨﻔﺮﺍﻧﺲﻫﺎ ﻭ ﮔﺮﺩﻫﻤﺎﻳﯽﻫــﺎﯼ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ‪ ،‬ﺗﺤﻘﻴﻘﺎﺕ ﮐــﻪ ﺑــﻪ ﺑﻴﺎﻧﻴﻪﻱ ﺟﻬﺎﻧﻲ ﻳﻮﻧﺴــﻜﻮ ﺩﺭﺑﺎﺭﻩ ﺗﻨــﻮﻉ ﻭ ﺗﮑﺜﺮ‬ ‫ﻭ ﻣﻄﺎﻟﻌﺎﺕ ﺑﻠﻨﺪﻣﺪﺕ‪ ،‬ﻧﺸــﺮﻳﺎﺕ)ﮐﺘﺎﺏﻫﺎ‪ ،‬ﻣﺎﻫﻨﺎﻣﻪﻫﺎ‪ ،‬ﻓﺮﻫﻨﮕﻲ ﺍﺷﺎﺭﻩ ﺩﺍﺭﺩ‪(٨) .‬‬ ‫ﺩﺭ ﺍﺩﺍﻣــﻪﻱ ﺍﻳــﻦ ﻣﺒﺎﺣــﺚ‪ ،‬ﻣﺠﻤﻊ ﻋﻤﻮﻣﻲ ﺳــﺎﺯﻣﺎﻥ‬ ‫ﮔﺰﺍﺭﺵﻫﺎ ﻭ ﻭﺏ ﺳــﺎﻳﺖﻫﺎ(‪ ،‬ﺍﺭﺍﺋﻪ ﺧﺪﻣﺎﺕ ﻣﺸﺎﻭﺭﻩﺍﯼ ﻭ‬ ‫ﻓﻨﯽ ﺍﺯ ﺟﻤﻠﻪ ﻣﺎﻣﻮﺭﻳﺖﻫﺎﯼ ﺍﺩﺍﺭﯼ‪ ،‬ﺍﺳــﺘﻔﺎﺩﻩ ﺍﺯ ﺩﺍﻧﺶ ﻣﻠﻞ ﻣﺘﺤــﺪ ﺩﻭ ﻣﺼﻮﺑﻪ ﺩﺭ ﺧﺼﻮﺹ ﺳــﺎﻝﻫﺎﯼ ‪ ٢٠٠٧‬ﻭ‬ ‫ﻣﺘﺨﺼﺼﺎﻥ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ‪ ،‬ﺑﺮﮔــﺰﺍﺭﯼ ﮐﺎﺭﮔﺎﻩﻫﺎ‪ ،‬ﺩﻭﺭﻩﻫﺎ ﻭ ‪ ٢٠٠٨‬ﺗﺼﻮﻳــﺐ ﻧﻤﻮﺩ ﺍﻣﺎ ﺍﻳﻦ ﺑﺎﺭ ﺑــﺎ ﺗﺎﻛﻴﺪﻱ ﺩﻭﭼﻨﺪﺍﻥ‬ ‫ﺳــﻤﻴﻨﺎﺭﻫﺎﯼ ﺁﻣﻮﺯﺷــﯽ ﻭ ﻫﻤﮑﺎﺭﯼﻫﺎﯼ ﻣﺎﻟﯽ ﮐﻮﭼﮏ ﺑﺮﮔﻔــﺖ ﻭﮔﻮﯼ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕــﻲ ﻭ ﺑﻴﻦ ﻣﺬﻫﺒﻲ ﻭ ﻣﻮﺍﻓﻘﺖ‬ ‫ﻭ ﻫﻤﻜﺎﺭﻱ ﺑﻪ ﻣﻨﻈﻮﺭ ﺍﺳــﺘﻘﺮﺍﺭ ﺻﻠﺢ ﺩﺭ ﻧﺘﻴﺠﻪ ﮔﻔﺖ ﻭﮔﻮ‬ ‫ﻇﺎﻫﺮ ﻣﯽﺷﻮﻧﺪ‪.‬‬ ‫ﮐــﻪ ﻧﺎﻇﺮ ﺑــﺮ ﻣﻮﺍﻓﻘﺖ ﻭ ﻫﻤﻜﺎﺭﻱ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻭ ﺑﻴﻦ‬ ‫ﻣﺬﻫﺒﻲ ﺟﻬﺖ ﺍﺳــﺘﻘﺮﺍﺭ ﺻﻠﺢ ﺩﺭ ﺍﻛﺘﺒــﺮ ‪ ٢٠٠٧‬ﺑﻮﺩ‪ .‬ﺍﻳﻦ‬ ‫ﻧﺎﻡﮔﺬﺍﺭﯼ ﺳﺎﻝﻫﺎﯼ ﺟﻬﺎﻧﯽ‬ ‫ﺩﺭ ﺍﻭﺍﻳﻞ ﺳﺎﻝ ‪ ١٩٥٩‬ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ ﺑﻪ ﻧﺎﻡ ﮔﺬﺍﺭﯼ ﺩﻭ ﻣﺼﻮﺑــﻪ ﻫﻤﭽﻨﻴﻦ ﻛﺸــﻮﺭﻫﺎﻱ ﻋﻀﻮ ﺭﺍ ﺑﻪ ﺗﺸــﺨﻴﺺ‬ ‫ﺭﻭﺯﻫﺎ‪ ،‬ﻫﻔﺘﻪﻫﺎ‪ ،‬ﺳﺎﻝﻫﺎ ﻭ ﺩﻫﻪﻫﺎﯼ ﺟﻬﺎﻧﯽ ﺍﻗﺪﺍﻡ ﮐﺮﺩ ﺍﻳﻦ ﺯﻣﻴﻨﻪﻫــﺎﯼ ﺍﻗﺪﺍﻡ ﻋﻤﻠﻲ ﺑﺮﺍﻱ ﺗﺮﻭﻳــﺞ ﮔﻔﺖ ﻭﮔﻮﯼ ﻣﻴﺎﻥ‬ ‫ﺍﻣﺮ ﺑﻪ ﻣﻨﻈﻮﺭ ﺟﻠﺐ ﺗﻮﺟﻪ ﺟﻬﺎﻧﻴﺎﻥ ﺑﻪ ﻣﺴﺎﺋﻞ ﻣﻬﻢ ﺟﻬﺎﻧﯽ ﻓﺮﻫﻨﮕﻲ ﻭ ﺑﻴﻦ ﺩﻳﻨﯽ ﺗﺮﻏﻴﺐ ﻧﻤﻮﺩ‪ .‬ﻣﺼﻮﺑﻪ ﺩﻭﻡ‪ ،‬ﻳﻮﻧﺴﻜﻮ‬ ‫ﻭ ﺍﻳﺠﺎﺩ ﺍﺷــﺘﻴﺎﻕ ﺟﻬﺎﻧﯽ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﻣﺴــﺎﺋﻠﯽ ﺑﻮﺩ ﮐﻪ ﺍﺯ ﺭﺍ ﺑﺮ ﺁﻥ ﺩﺍﺷــﺖ ﺗﺎ ﺑﺎ ﺭﺍﻳﺰﻧﻲ ﺑﺎ ﻛﺸــﻮﺭﻫﺎﻱ ﻋﻀﻮ‪ ،‬ﻧﻘﺸﻲ‬ ‫ﻋﻤﺪﻩﺍﯼ ﺑﺮﺍﯼ ﺍﺟﺮﺍﻱ ﺍﻫﺪﺍﻑ ﭘﻴﺶ ﺑﻴﻨﯽ ﺷــﺪﻩ ﺍﻳﻦ ﺳﺎﻝ‬ ‫ﺍﻫﻤﻴﺖ ﺟﻬﺎﻧﯽ ﺑﺮﺧﻮﺭﺩﺍﺭﻧﺪ‪.‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٨٠‬‬

‫ﺍﻳﻔﺎ ﻛﻨﺪ‪(٩) .‬‬ ‫ﺭﺍﻫﺒــﺮﺩ ﻣﻴﺎﻥ ﻣﺪﺕ ﻳﻮﻧﺴــﻜﻮ ﺩﺭ ﺳــﺎﻝﻫﺎﻱ ‪ ٢٠٠٨‬ﺗﺎ‬ ‫‪ ٢٠١٣‬ﻫﺪﻓﯽ ﺣﻴﺎﺗﯽ ﺭﺍ ﺩﺭ ﺭﺍﺳــﺘﺎﯼ ﻧﺸﺎﻥ ﺩﺍﺩﻥ ﺍﻫﻤﻴﺖ‬ ‫ﻣﺒﺎﺩﻟﻪ ﻭ ﮔﻔــﺖ ﻭﮔﻮﯼ ﻣﻴﺎﻥ ﺗﻤﺪﻥﻫﺎ ﺩﺭ ﻫﻤﺒﺴــﺘﮕﻲ ﻭ‬ ‫ﻣﺼﺎﻟﺤﻪ ﺍﺟﺘﻤﺎﻋﻲ ﺑﻪ ﻣﻨﻈﻮﺭ ﺗﻮﺳﻌﻪ ﻓﺮﻫﻨﮓ ﺍﺳﺘﻘﺮﺍﺭﺻﻠﺢ‬ ‫ﺷﺎﻣﻞ ﻣﯽﺷﻮﺩ‪ .‬ﺍﻳﻦ ﻫﺪﻑ ﺭﺍﻫﺒﺮﺩﯼ‪ ،‬ﺗﻤﺮﻛﺰ ﻭﻳﮋﻩ ﺑﺮ ﺍﻓﺮﺍﺩ‬ ‫ﺑﻮﻣــﻲ ﻭ ﺗﺮﻭﻳﺞ ﮔﻔﺖ ﻭﮔﻮ ﺑﺮ ﺍﺳــﺎﺱ ﻫﻨﺮﻫﺎ ﺑﻪ ﺧﺼﻮﺹ‬

‫ﺑﺮﺍﯼ ﮔﺴــﺘﺮﺵ ﺩﺍﻧﺶ ﺩﻳﮕﺮ ﻓﺮﻫﻨﮓﻫــﺎ‪ ،‬ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ‬ ‫ﺗﻨــﻮﻉ ﻓﺮﻫﻨﮕﯽ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﮏ ﺳــﺮﻣﺎﻳﻪ ﻭ ﻧــﻪ ﻳﮏ ﻋﺎﻣﻞ‬ ‫ﺗﻬﺪﻳــﺪ ﮐﻨﻨﺪﻩ ﻭ ﺳــﺮﺍﻧﺠﺎﻡ ﺑﺮﺍﯼ ﻧﻴﻞ ﺑﻪ ﺍﺳــﺘﻘﺮﺍﺭ ﺻﻠﺢ‬ ‫ﺗﺮﻭﻳﺞ ﻣﯽﻧﻤﺎﻳﺪ‪.‬‬ ‫ﺗﻨــﻮﻉ ﻓﺮﻫﻨﮕﯽ ﺑﻪ ﻃﻮﺭ ﺍﺳﺎﺳــﯽ ﺑﻪ ﻋﻨﻮﺍﻥ ﺳﻴﺎﺳــﺘﯽ‬ ‫ﺍﺯ ﺟﺎﻧــﺐ ﺩﻭﻟﺖ ﻓﺪﺭﺍﻝ ﻭ ﺩﺭ ﻣﺘﻦ ﻗﺎﻧــﻮﻥ ﺗﻨﻮﻉ ﻓﺮﻫﻨﮕﯽ‬ ‫ﮐﺎﻧــﺎﺩﺍ‪ ،‬ﻣﻴﺮﺍﺙ ﮔﻮﻧﺎﮔﻮﻥ ﺍﻳﻦ ﮐﺸــﻮﺭ ﺭﺍ ﮔﺮﺍﻣﯽ ﺩﺍﺷــﺘﻪ ﻭ‬

‫ﻣﻮﺳــﻴﻘﯽ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﺑﺰﺍﺭﯼ ﺑﺮﺍﯼ ﺍﻳﺠﺎﺩ ﻓﺮﻫﻨﮓ ﺍﺳﺘﻘﺮﺍﺭ‬ ‫ﺻﻠﺢ ﻭ ﺍﺣﺘﺮﺍﻡ ﺑﻪ ﺗﻨﻮﻉ ﻓﺮﻫﻨﮕﻲ ﺩﺍﺭﺩ‪(١٠) .‬‬ ‫ﻫــﺪﻑ ﺍﺻﻠﻲ ﺍﻳــﻦ ﻣﺼﻮﺑﻪ‪ ،‬ﻧﺸــﺎﻥ ﺩﺍﺩﻥ ﻣﺰﺍﻳﺎﻱ ﺗﻨﻮﻉ‬ ‫ﻓﺮﻫﻨﮕــﻲ ﺍﺯ ﻃﺮﻳﻖ ﺍﻫﻤﻴﺖ ﻣﺒﺎﺩﻻﺕ ﻣﺪﺍﻭﻡ ﺑﻴﻦ ﻓﺮﻫﻨﮕﻲ‬ ‫ﻭ ﺗﻌﺎﻣــﻼﺕ ﻣﻴﺎﻥ ﺁﻧﻬﺎﺳــﺖ‪ .‬ﺍﺯ ﺁﻧﺠﺎﻳﻲ ﻛــﻪ ﻓﺮﻫﻨﮓ‪ ،‬ﻧﻪ‬ ‫ﺗﻨﻬﺎ ﺩﺭ ﺑﺮﺩﺍﺭﻧﺪﻩ ﻫﻨﺮﻫﺎ ﻭ ﻋﻠﻮﻡ ﺍﻧﺴــﺎﻧﻲ ﺑﻠﻜﻪ ﺳﺒﻚﻫﺎﻱ‬ ‫ﺯﻧﺪﮔﻲ‪ ،‬ﺭﻭﺵﻫﺎﻱ ﻣﺨﺘﻠﻒ ﺯﻧﺪﮔﻲ ﺟﻤﻌﻲ‪ ،‬ﺳﻴﺴﺘﻢﻫﺎﻱ‬ ‫ﺍﺭﺯﺷــﻲ‪ ،‬ﺳﻨﺖﻫﺎ ﻭ ﻋﻘﺎﻳﺪ ﺍﺳــﺖ‪ ،‬ﺍﻳﻦ ﻣﺴﺎﻟﻪ‪ ،‬ﻛﺸﻮﺭﻫﺎﻱ‬ ‫ﻋﻼﻗــﻪ ﻣﻨﺪ ﺭﺍ ﻧﻴﺰ ﺑﻪ ﻣﺘﻈــﻮﺭ ﮔﻨﺠﺎﻧﺪﻥ ﺍﺻﻮﻝ ﮔﻔﺖ ﻭﮔﻮ‬ ‫ﻭ ﺩﺍﻧﺶ ﻣﺸــﺘﺮﻙ ﺩﺭ ﻫﻤﻪ ﺳﻴﺎﺳــﺖﻫﺎ ﺑــﻪ ﺍﻣﻴﺪ ﺍﺻﻼﺡ‬ ‫ﺑﻴﺎﻧﻴﻪﻫــﺎ‪ ،‬ﺍﺭﺯﺵﻫﺎ ﻭ ﺳــﺎﺧﺘﺎﺭﻫﺎﯼ ﻧﺎﺩﺭﺳــﺖ ﻓﺮﻫﻨﮕﻲ‪،‬‬ ‫ﺷﺎﻣﻞ ﻣﯽﺷﻮﺩ‪.‬‬ ‫ﻳﻮﻧﺴــﮑﻮ ﻃﺮﺣــﯽ ﻋﻤﻠﻴﺎﺗﯽ ﺭﺍ ﺩﺭ ﺍﮐﺘﺒﺮ ﺳــﺎﻝ ‪٢٠٠٩‬‬ ‫ﺗﺼﻮﻳﺐ ﻧﻤﻮﺩ ﮐﻪ ﻳﮑﯽ ﺍﺯ ﺍﻫﺪﺍﻑ ﺍﺻﻠﯽ ﺁﻥ‪ ،‬ﻧﺸــﺎﻥ ﺩﺍﺩﻥ‬ ‫ﺗﺎﺛﻴﺮﺍﺕ ﺳــﻮﺩﻣﻨﺪ ﺗﻨــﻮﻉ ﻭ ﺗﮑﺜﺮ ﻓﺮﻫﻨﮕــﯽ ﻣﻌﺮﻓﯽ ﮐﺮﺩ‪.‬‬ ‫ﺍﻫﻤﻴﺖ ﺑﺴــﻴﺞ ﮐﺸــﻮﺭﻫﺎﯼ ﻋﻀﻮ ﻭ ﺟﺎﻣﻌﻪ ﺷﻬﺮﯼ ﻧﻴﺰ ﻧﻪ‬ ‫ﺗﻨﻬﺎ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﺑﺰﺍﺭﯼ ﺑﺮﺍﯼ ﺑﺴﻴﺞ ﺍﻓﺮﺍﺩﯼ ﮐﻪ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ‬ ‫ﻣﻮﺍﻓــﻖ ﮔﻔﺖ ﻭ ﮔﻮﯼ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺑﻮﺩﻧﺪ ﺑﻠﮑﻪ ﻣﻬﻢﺗﺮ ﺍﺯ‬ ‫ﺁﻥ‪ ،‬ﺑﺮ ﻣﺨﺎﻟﻔﺎﻥ ﺁﻥ ﻧﻴﺰ ﺗﺎﮐﻴﺪ ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﺍﺯﻳﻦ ﺭﻭ‪ ،‬ﺍﻳﻦ‬ ‫ﻃﺮﺡ ﺩﺭ ﭼﻬﺎﺭ ﺣﻮﺯﻩ ﻋﻤﻠﻴﺎﺗﯽ ﺯﻳﺮ ﻓﻌﺎﻟﻴﺖ ﻣﯽﮐﻨﺪ‪:‬‬ ‫‪ é‬ﺍﺭﺗﻘــﺎﯼ ﺩﺍﻧﺶ ﺩﻭﺟﺎﻧﺒﻪ ﺗﻨــﻮﻉ ﻓﺮﻫﻨﮕﯽ‪ ،‬ﻧﮋﺍﺩﯼ‪ ،‬ﺯﺑﺎﻧﯽ‬ ‫ﻭ ﻣﺬﻫﺒﯽ‪.‬‬ ‫‪ é‬ﺍﻳﺠﺎﺩ ﺳﺎﺧﺘﺎﺭﯼ ﺑﺮﺍﯼ ﺍﺭﺯﺵﻫﺎﯼ ﻣﺸﺘﺮﮎ‪.‬‬ ‫‪ é‬ﺗﺮﻭﻳﺞ ﺁﻣﻮﺯﺵ ﮐﻴﻔﯽ ﻭ ﺍﻳﺠﺎﺩ ﻗﺎﺑﻠﻴﺖﻫﺎﯼ ﻓﮑﺮﯼ‪.‬‬ ‫‪ é‬ﮔﺴﺘﺮﺵ ﮔﻔﺖ ﻭﮔﻮ ﺑﻪ ﻣﻨﻈﻮﺭ ﺗﻮﺳﻌﻪ ﭘﺎﻳﺪﺍﺭ‪(١١) .‬‬ ‫ﺍﻟﺒﺘــﻪ ﺭﻭﻳﮑﺮﺩ ﺳــﺎﺯﻣﺎﻥ ﻣﻠــﻞ ﺑﻪ ﮔﻔﺖ ﻭﮔــﻮﯼ ﻣﻴﺎﻥ‬ ‫ﻓﺮﻫﻨﮕﯽ ﻣﺘﻤﺎﻳﺰ ﺍﺯ ﺭﻭﻳﮑﺮﺩ ﮐﺎﻧﺎﺩﺍ ﺑﻪ ﭼﻨﺪ ﻓﺮﻫﻨﮕﯽ ﺑﻮﺩﻥ‬ ‫ﺍﺳﺖ‪ .‬ﮐﻞ ﺳﻴﺴﺘﻢ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻭ ﻧﺎﻡ ﮔﺬﺍﺭﯼ ﺍﻳﻦ ﺳﺎﻝ‬ ‫ﺟﻬﺎﻧــﯽ‪ ،‬ﮔﻔﺖ ﻭ ﮔﻮﯼ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﺑﺰﺍﺭﯼ‬

‫ﻣﺴﺎﻋﺪﺕﻫﺎﯼ ﺗﻤﺎﻣﯽ ﮐﺎﻧﺎﺩﺍﻳﯽﻫﺎ ﺭﺍ ﺑﺪﻭﻥ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻦ‬ ‫ﭘﻴﺸــﻴﻨﻪﯼ ﺍﺧﻼﻗــﯽ‪ ،‬ﻧــﮋﺍﺩﯼ‪ ،‬ﻣﺬﻫﺒﯽ ﻭ ﺯﺑﺎﻧــﯽ ﺁﻧﻬﺎ ﺑﻪ‬ ‫ﺭﺳﻤﻴﺖ ﻣﯽﺷﻨﺎﺳﺪ‪.‬‬ ‫ﻭﺍﺳﭙﺎﺭﯼ ﻃﺮﺡ ﺗﻨﻮﻉ ﻓﺮﻫﻨﮕﯽ ﺍﺯ ﺳﻮﯼ ﺳﺎﺯﻣﺎﻥ ﻣﻴﺮﺍﺙ‬ ‫ﻓﺮﻫﻨﮕــﯽ ﮐﺎﻧﺎﺩﺍ ﺑﻪ ﺳــﺎﺯﻣﺎﻥ ﻣﻬﺎﺟﺮﺕ ﻭ ﺷــﻬﺮﻭﻧﺪﯼ ﺁﻥ‬ ‫ﮐﺸﻮﺭ ﺩﺭ ﺳﺎﻝ ‪ ،٢٠٠٨‬ﺍﮐﻨﻮﻥ ﺍﻣﮑﺎﻥ ﻫﻤﺎﻫﻨﮕﯽ ﺑﻴﺸﺘﺮﯼ‬ ‫ﺭﺍ ﻣﻴــﺎﻥ ﺑﺮﻧﺎﻣﻪﻫﺎﯼ ﺩﻭﻟﺖ ﺑﻪ ﻣﻨﻈــﻮﺭ ﺍﺟﺘﻤﺎﻉ ﻣﻬﺎﺟﺮﺍﻥ‬ ‫ﻭ ﺗﻮﺳــﻌﻪ ﺟﺎﻣﻌﻪ ﺟﻬﺎﻧــﯽ ﺍﺯ ﻟﺤﺎﻅ ﺍﺟﺘﻤﺎﻋﯽ ﺭﺍ ﻣﻴﺴــﺮ‬ ‫ﻣﯽﺳــﺎﺯﺩ‪ .‬ﺍﺯ ﻣﻴﺎﻥ ﺳــﺎﻳﺮ ﻃﺮﺡﻫﺎﯼ ﺟﺪﻳــﺪ‪ ،‬ﻣﺼﻮﺑﻪﻫﺎﯼ‬ ‫ﺁﻣــﻮﺯﺵ ﻫﻤﮕﺎﻧﯽ‪ ،‬ﻣﺒﺎﺭﺯﻩ ﺑﺎ ﺗﺒﻌﻴﺾ ﻧﮋﺍﺩﯼ ﻭ ﮔﺴــﺘﺮﺵ‬ ‫ﻣﻮﺳﺴــﺎﺕ ﺣﻤﺎﻳﺖ ﻣﯽﮐﻨﺪ‪ .‬ﺍﺟﺮﺍﯼ ﻗﺎﻧﻮﻥ ﺗﻨﻮﻉ ﻓﺮﻫﻨﮕﯽ‬ ‫ﮐﺎﻧﺎﺩﺍ ﺑــﻪ ﻋﻨﻮﺍﻥ ﻳﮏ ﺳﻴﺎﺳــﺖ ﺩﺍﺧﻠﯽ ﻣﯽﺗﻮﺍﻧﺴــﺖ ﺑﻪ‬ ‫ﺻﻮﺭﺕ ﻳﮏ ﺳﻴﺎﺳــﺖ ﺩﺭﻭﻥ ﻧﮕﺮﺍﻧﻪ ﺗﺮﺳﻴﻢ ﺷﻮﺩ ﺩﺭ ﺣﺎﻟﯽ‬ ‫ﮐــﻪ ﻣﻔﻬﻮﻡ ﺟﻬﺎﻧﯽ ﮔﻔﺖ ﻭﮔﻮﯼ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﻣﺒﺘﻨﯽ ﺑﺮ‬ ‫ﺳﻴﺎﺳﺘﯽ ﺑﺮﻭﻥ ﻧﮕﺮﺍﻧﻪ ﺍﺳﺖ‪.‬‬ ‫ﻣﺠﻤــﻊ ﻋﻤﻮﻣﯽ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ ﺳــﺎﻝ ‪ ٢٠١٠‬ﺭﺍ ﻧﻴﺰ ﺑﻪ‬ ‫ﻋﻨﻮﺍﻥ ﺳﺎﻝ ﺟﻬﺎﻧﯽ ﺗﻨﻮﻉ ﺯﻳﺴﺘﯽ ﻧﺎﻣﮕﺬﺍﺭﯼ ﻧﻤﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫)‪ (١٢‬ﻧﮕﺮﺍﻧﯽ ﺩﺭ ﻣﻮﺭﺩ ﮐﺎﻫﺶ ﺗﻨﻮﻉ ﺯﻳﺴﺘﯽ ﺩﺭ ﺍﻭﺍﻳﻞ ﺳﺎﻝ‬ ‫‪ ١٩٩٢‬ﺩﺭ ﮐﻨﻔﺮﺍﻧﺲ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪﻩ ﺩﺭﺑﺎﺭﻩ »ﻣﺤﻴﻂ‬ ‫ﺯﻳﺴــﺖ ﻭ ﺗﻮﺳــﻌﻪ«)‪ (١٣‬ﻭ ﻳﺎ ﻫﻤﺎﻥ »ﻫﻤﺎﻳﺶ ﺯﻣﻴﻦ«ﺩﺭ‬ ‫ﺭﻳﻮ ﻣﻄﺮﺡ ﺷــﺪ ﻭ ﺩﺭ ﻫﺪﻑ ﻫﻔﺘﻢ ﺍﺯ ﺍﻫﺪﺍﻑ ﺗﻮﺳﻌﻪ ﻫﺰﺍﺭﻩ‬ ‫ﮐﻪ ﻣﺘﻀﻤﻦ ﭘﺎﻳﺪﺍﺭﯼ ﺯﻳﺴــﺖ ﻣﺤﻴﻄﯽ ﺍﺳــﺖ ﺩﺭ ﺳــﺎﻝ‬ ‫‪ ٢٠٠٦‬ﺗﺤﮑﻴﻢ ﮔﺮﺩﻳﺪ‪ .‬ﺍﺻﻞ ﺩﻭﻡ ﺍﺯ ﻫﺪﻑ ﻫﻔﺘﻢ ﺗﻮﺳــﻌﻪ‬ ‫ﻫﺰﺍﺭﻩ‪ ،‬ﮐﺎﻫﺶ ﻣﻴﺰﺍﻥ ﺗﻨﻮﻉ ﺯﻳﺴﺘﯽ ﺑﻮﺩ ﮐﻪ ﺗﺎ ﺳﺎﻝ ‪٢٠١٠‬‬ ‫ﺑﻪ ﻳﮏ ﺭﺷﺪ ﻗﺎﺑﻞ ﺗﻮﺟﻪ ﺩﺭ ﺍﻳﻦ ﺍﻣﺮ ﺩﺳﺖ ﭘﻴﺪﺍ ﮐﺮﺩ‪ .‬ﭘﻴﺶ‬ ‫ﺍﺯ ﺍﻳﻦ ﺍﺫﻋﺎﻥ ﺷــﺪﻩ ﺑﻮﺩ ﮐﻪ ﻣﺘﺎﺳﻔﺎﻧﻪ ﻧﻴﻞ ﺑﻪ ﺍﻳﻦ ﻫﺪﻑ ﺑﺎ‬ ‫ﻭﺟﻮﺩ ﻧﺘﺎﻳﺞ ﻣﻬﻤﯽ ﮐﻪ ﻣﯽﺗﻮﺍﻧﺴﺖ ﺑﻪ ﻫﻤﺮﺍﻩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪،‬‬ ‫ﻣﻴﺴﺮ ﻧﺸﺪ‪(١٤) .‬‬ ‫ﺗﻨﻮﻉ ﺯﻳﺴــﺘﯽ ﮐﻪ ﻣﺎ ﺍﻣﺮﻭﺯﻩ ﺍﺯ ﺁﻥ ﻧﺎﻡ ﻣﯽﺑﺮﻳﻢ‪ ،‬ﻧﺘﻴﺠﻪ‬

‫ﻓﺮﻫﻨﮓ ﺩﺭ ﺧﺪﻣﺖ ﺗﻮﺳﻌﻪ‬ ‫ﻫﺸــﺖ ﻫﺪﻑ ﺗﻮﺳــﻌﻪ ﻫﺰﺍﺭﻩ)‪ (١٥‬ﮐﻪ ﺗﻮﺳﻂ ﻣﺠﻤﻊ‬ ‫ﻋﻤﻮﻣﯽ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﺩﺭ ﺳﺎﻝ ‪ ٢٠٠٠‬ﺗﺼﻮﻳﺐ ﺷﺪﻩ ﺍﺳﺖ‪،‬‬ ‫ﻣﺮﺣﻠﻪ ﻣﻬﻤﯽ ﺩﺭ ﮔﺴﺘﺮﺵ ﻫﻤﮑﺎﺭﯼﻫﺎﯼ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﺑﻮﺩ‬ ‫ﮐﻪ ﺭﻓﻊ ﻧﻴﺎﺯﻫﺎ ﻭ ﺣﻘﻮﻕ ﺍﺳﺎﺳــﯽ ﺑﺸــﺮ ﺩﺭ ﮔﺴــﺘﺮﻩﺍﯼ ﺍﺯ‬ ‫ﮐﺎﻫﺶ ﻓﻘﺮ ﺷــﺪﻳﺪ ﻭ ﺑﻪ ﻧﺼﻒ ﺗﻘﻠﻴــﻞ ﺩﺍﺩﻥ ﺍﻥ ﻭ ﺗﻮﻗﻒ‬ ‫ﮔﺴﺘﺮﺵ ﺑﻴﻤﺎﺭﯼ ﺍﻳﺪﺯ ﻭ ﺍﺭﺍﺋﻪ ﺁﻣﻮﺯﺵ ﺍﺑﺘﺪﺍﻳﯽ ﻫﻤﮕﺎﻧﯽ ﺭﺍ‬ ‫ﺗﺎ ﺳﺎﻝ ‪ ٢٠١٥‬ﺩﺭ ﺑﺮ ﻣﯽﮔﻴﺮﺩ‪.‬‬ ‫ﺍﮔﺮﭼﻪ ﺗﻤﺎﻣﯽ ﺍﻫﺪﺍﻑ ﺗﻮﺳﻌﻪ ﻫﺰﺍﺭﻩ ﺗﻮﺳﻂ ‪ ١٩٢‬ﮐﺸﻮﺭ‬ ‫ﻋﻀﻮ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ ﺑﻪ ﻣﻨﻈﻮﺭ ﺑﻬﺒﻮﺩ ﺷــﺮﺍﻳﻂ ﺑﺸﺮﻳﺖ ﺑﻪ‬ ‫ﺗﺼﻮﻳﺐ ﺭﺳــﻴﺪﻩ ﺑﻮﺩ‪ ،‬ﻧﻘﺶ ﻓﺮﻫﻨﮓ ﺩﺭ ﺗﻮﺳــﻌﻪ ﺑﻪ ﻃﺮﺯ‬ ‫ﻧﺎﻣﻌﻤﻮﻟﯽ ﻧﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻪ ﻣﯽﺷــﻮﺩ‪ .‬ﺗﻨﻬﺎ ﺩﺭ ﻓﺎﺻﻠﻪ ‪ ٥‬ﺳﺎﻝ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫ﺍﻓﺰﺍﻳﺶ ﺗﻐﻴﻴﺮﺍﺕ ﭼﺸﻤﮕﻴﺮ ﺩﺭ ﺯﻳﺴﺘﮕﺎﻩﻫﺎ ﻫﻤﭽﻨﺎﻥ ﺍﺩﺍﻣﻪ‬ ‫ﭘﻴﺪﺍ ﺧﻮﺍﻫﺪ ﮐﺮﺩ‪.‬‬ ‫ﺩﻻﻳﻞ ﺑﺴﻴﺎﺭﯼ ﺑﺮﺍﯼ ﮐﻤﺒﻮﺩ ﺗﻨﻮﻉ ﺯﻳﺴﺘﯽ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ‬ ‫ﮐﻪ ﻫﻤﮕﯽ ﻣﺮﺑﻮﻁ ﺑﻪ ﻓﻌﺎﻟﻴﺖ ﺍﻧﺴﺎﻧﯽ ﻣﯽﺑﺎﺷﻨﺪ‪ ،‬ﺍﺯ ﺟﻤﻠﻪ‪:‬‬ ‫ﻧﺎﺑﻮﺩﯼ ﺯﻳﺴــﺘﮕﺎﻩ‪ ،‬ﻭﺟــﻮﺩ ﮔﻮﻧﻪﻫﺎﯼ ﻣﻬﺎﺟﻢ ﻧﺎﺳــﺎﺯﮔﺎﺭ‪،‬‬ ‫ﺗﻐﻴﻴــﺮﺍﺕ ﺩﺭ ﺗﺮﮐﻴﺐ ﺍﮐﻮﺳﻴﺴــﺘﻢ ﮐﻪ ﻣﻨﺠــﺮ ﺑﻪ ﮐﻤﺒﻮﺩ‬ ‫ﮔﻮﻧﻪﻫﺎ ﻭ ﺯﻳﺴــﺘﮕﺎﻩ ﻣﯽﺷــﻮﺩ‪ ،‬ﺑﻬﺮﻩ ﺑــﺮﺩﺍﺭﯼ ﺑﯽﺭﻭﻳﻪ ﺩﺭ‬ ‫ﺯﻣﻴﻨﻪﻫﺎﯼ ﺷــﮑﺎﺭ‪ ،‬ﻣﺎﻫﯽ ﮔﻴﺮﯼ ﻭ ﺟﻤﻊ ﺁﻭﺭﯼ ﻳﮏ ﮔﻮﻧﻪ‪،‬‬ ‫ﺁﻟﻮﺩﮔﯽ ﻭ ﻧﺎﺧﺎﻟﺼﯽ ﺯﻳﺴﺖ ﻣﺤﻴﻄﯽ ﻭ ﺗﻐﻴﺮ ﺟﻮ ﺟﻬﺎﻧﯽ‪.‬‬ ‫ﻣﺴــﺌﻮﻟﻴﺖﻫﺎﯼ ﺳــﺎﻝ ﺟﻬﺎﻧﯽ ﺗﻨﻮﻉ ﺯﻳﺴــﺘﯽ ﺑﺮ ﻋﻬﺪﻩ‬ ‫ﺩﺑﻴﺮﺧﺎﻧﻪ ﮐﻨﻮﺍﻧﺴــﻴﻮﻥ ﺗﻨﻮﻉ ﺯﻳﺴــﺖ ﻣﺤﻴﻄﯽ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﺑﺨﺸــﯽ ﺍﺯ ﻃﺮﺡ ﺯﻳﺴﺖ ﻣﺤﻴﻄﯽ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻭﺍﻗﻊ ﺩﺭ‬ ‫ﻣﻮﻧﺘــﺮﺍﻝ ﺍﺳــﺖ‪ .‬ﺩﺭﺗﺼﺪﻳﻖ ﺍﻫﻤﻴﺖ ﺍﻳﻦ ﮐﻨﻮﺍﻧﺴــﻴﻮﻥ ﺑﻪ‬ ‫ﻫﻤﻴــﻦ ﻧﮑﺘﻪ ﺑﺴــﻨﺪﻩ ﻣﯽﮐﻨــﺪ ﮐﻪ ﺑﺎ ﻭﺟــﻮﺩ ‪ ١٩٣‬ﺍﻣﻀﺎ‬ ‫ﮐﻨﻨﺪﻩ‪ ،‬ﺩﺍﺭﺍﯼ ﭘﺬﻳﺮﺷﯽ ﺟﻬﺎﻧﯽ ﺍﺳﺖ ﻭ ﺫﮐﺮ ﺍﻳﻦ ﻧﮑﺘﻪ ﻧﻴﺰ‬ ‫ﺣﺎﺋﺰ ﺍﻫﻤﻴﺖ ﺍﺳﺖ ﮐﻪ ﮐﺎﻧﺎﺩﺍ‪ ،‬ﺍﻭﻟﻴﻦ ﮐﺸﻮﺭﺻﻨﻌﺘﯽ ﺑﻮﺩ ﮐﻪ‬ ‫ﮐﻨﻮﺍﻧﺴﻴﻮﻥ ﺗﻨﻮﻉ ﺯﻳﺴﺘﯽ ﺭﺍ ﺑﻪ ﺗﺼﻮﻳﺐ ﺭﺳﺎﻧﻴﺪ‪.‬‬

‫ﺑــﻪ ﺍﻳﻦ ﻧﻴﺎﺯ ﺑﻪ ﻓﺮﻫﻨﮓ ﺑﻪ ﻋﻨﻮﺍﻥ ﺟﺰ ﻻﻳﻨﻔﮏ ﺗﻮﺳــﻌﻪ ﻭ‬ ‫ﻧﻪ ﺑﻪ ﻋﻨــﻮﺍﻥ ﻧﻬﻤﻴﻦ ﻫﺪﻑ ﺍﺯ ﺍﻫﺪﺍﻑ ﺗﻮﺳــﻌﻪ ﻫﺰﺍﺭﻩ ﺑﻮﺩ‬ ‫ﮐــﻪ ﺑﺎ ﺑﺮﻧﺎﻣﻪ ﺭﻳﺰﯼ ﻣﺸــﺘﺮﮎ ﺗﻤﺎﻣﯽ ﺳــﺎﺯﻣﺎﻥﻫﺎﯼ ﻣﻠﻞ‬ ‫ﻣﺘﺤــﺪ ﺻﻮﺭﺕ ﭘﺬﻳﺮﻓﺖ‪ .‬ﺍﻳﻦ ﮐﻨﻔﺮﺍﻧﺲ ﻫﻤﭽﻨﻴﻦ ﺑﻪ ﻳﮑﯽ‬ ‫ﺍﺯ ﭘﻴﺎﻡﻫﺎﯼ ﻣﻬﻢ ﺳﺎﻝ ﺟﻬﺎﻧﯽ ﺗﻘﺎﺭﺏ ﻓﺮﻫﻨﮓﻫﺎ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﺗــﻮﺍﻥ ﮔﻔﺖ ﻭﮔﻮ ﻭ ﺗﻨﻮﻉ ﻓﺮﻫﻨﮕﯽ ﻭ ﺍﻫﻤﻴﺖ ﺑﻪ ﺍﺭﺯﺵﻫﺎﯼ‬ ‫ﻣﺸــﺘﺮﮐﯽ ﺍﺷــﺎﺭﻩ ﻧﻤﻮﺩ ﮐﻪ ﻫﻨﻮﺯ ﺑﻪ ﺩﺭﺳــﺘﯽ ﺩﺭ ﺭﻭﺍﺑﻂ‬ ‫ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﺷــﻨﺎﺧﺘﻪ ﻧﺸﺪﻩ ﺍﺳــﺖ‪ .‬ﻳﻮﻧﺴﮑﻮ ﺩﺭ ﮐﻨﻔﺮﺍﻧﺲ‬ ‫ﺟﻬﺎﻧــﯽ ﺳﻴﺎﺳــﺖﻫﺎﯼ ﻓﺮﻫﻨﮕﯽ ﺩﺭ ﺍﻭﺍﻳﻞ ﺳــﺎﻝ ‪١٩٨٢‬‬ ‫ﺩﺭ ﻣﮑﺰﻳﮑﻮﺳــﻴﺘﯽ ﺑﻪ ﻧﻘــﺶ ﻓﺮﻫﻨﮓ ﻭ ﺗﻨﻮﻉ ﻓﺮﻫﻨﮕﯽ ﺩﺭ‬ ‫ﺗﻮﺳــﻌﻪ ﺍﺷﺎﺭﻩ ﮐﺮﺩ ﻭ ﺍﻓﺰﻭﺩ ﮐﻪ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﯽﺑﺎﻳﺴﺖ‬ ‫ﺩﻫﻪﺍﯼ ﺟﻬﺎﻧﯽ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﺗﻮﺳﻌﻪ ﻓﺮﻫﻨﮕﯽ ﺍﻋﻼﻡ ﻧﻤﺎﻳﺪ‪.‬‬ ‫ﺍﻳــﻦ ﺍﻣــﺮ ﺩﺭ ﺳــﺎﻝ ‪ ١٩٨٦‬ﺑﻪ ﻫﻨــﮕﺎﻡ ﻧﺎﻡ ﮔــﺬﺍﺭﯼ ﺩﻫﻪ‬ ‫ﺟﻬﺎﻧﯽ ﺍﺯ ﺳــﺎﻝ ‪ ١٩٨٨‬ﺗﺎ ‪ ١٩٩٩‬ﺗﻮﺳﻂ ﻣﺠﻤﻊ ﻋﻤﻮﻣﯽ‬ ‫ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﺻﻮﺭﺕ ﮔﺮﻓﺖ ﮐﻪ ﻳﻮﻧﺴﮑﻮ ﺭﺍ ﺑﻪ ﻣﺜﺎﺑﻪ ﻧﻬﺎﺩﯼ‬ ‫ﺭﺍﻫﺒــﺮﺩﯼ ﺑﺎ ‪ ٤‬ﻫﺪﻑ ﻣﺼﻮﺏ ﺫﻳﻞ ﺑﺮﺍﯼ ﺍﻳﻦ ﺩﻫﻪ ﺩﺭ ﻧﻈﺮ‬ ‫ﮔﺮﻓﺖ‪:‬‬ ‫‪ .١‬ﺗﺎﮐﻴﺪ ﺑﺮ ﺑﻌﺪ ﻓﺮﻫﻨﮕﯽ ﺗﻮﺳﻌﻪ‪.‬‬ ‫‪ .٢‬ﺍﺛﺒﺎﺕ ﻭ ﺍﻏﻨﺎﯼ ﻫﻮﻳﺖﻫﺎﯼ ﻓﺮﻫﻨﮕﯽ‪.‬‬ ‫‪ .٣‬ﮔﺴﺘﺮﺵ ﻣﺸﺎﺭﮐﺖ ﻓﺮﻫﻨﮕﯽ‪.‬‬ ‫‪ .٤‬ﺗﺮﻭﻳﺞ ﻫﻤﮑﺎﺭﯼ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﻓﺮﻫﻨﮕﯽ‪(١٦) .‬‬ ‫ﺩﺭ ﻃﻮﻝ ﺍﻳﻦ ﺩﻫﻪ‪،‬ﮐﻨﻔﺮﺍﻧﺲ ﻋﻤﻮﻣﯽ ﻳﻮﻧﺴﮑﻮ ﺗﺼﻤﻴﻤﯽ‬ ‫ﺭﺍ ﺩﺭ ﺳــﺎﻝ ‪ ١٩٩١‬ﺑﻪ ﻣﻨﻈﻮﺭ ﺗﺎﺳــﻴﺲ ﻳﮏ ﮐﻤﻴﺴــﻴﻮﻥ‬ ‫ﻣﺴــﺘﻘﻞ ﺟﻬﺎﻧــﯽ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻓﺮﻫﻨﮓ ﻭ ﺗﻮﺳــﻌﻪ ﺍﺗﺨﺎﺫ‬ ‫ﻧﻤﻮﺩ ﮐﻪ ﺑﻪ ﺁﻣﺎﺩﻩ ﺳــﺎﺯﯼ ﻳﮏ ﮔــﺰﺍﺭﺵ ﺟﻬﺎﻧﯽ ﻫﻤﺮﺍﻩ ﺑﺎ‬ ‫ﭘﻴﺸــﻨﻬﺎﺩﻫﺎﻳﯽ ﺟﻬﺖ ﺑــﺮﺁﻭﺭﺩﻥ ﻧﻴﺎﺯﻫــﺎﯼ ﻓﺮﻫﻨﮕﯽ ﺩﺭ‬ ‫ﻓﺮﺍﻳﻨﺪ ﺗﻮﺳــﻌﻪ ﻣﯽﭘــﺮﺩﺍﺯﺩ‪ .‬ﻋﻤﻠﮑﺮﺩ ﺍﻳﻦ ﮐﻤﻴﺴــﻴﻮﻥ ﺑﻪ‬ ‫ﻃﺮﺯ ﻗﺎﺑﻞ ﺗﻮﺟﻬﯽ ﺩﺭ ﺑﺮﺧﯽ ﻣﻮﺍﻗﻊ ﺑﺎ ﻋﻤﻠﮑﺮﺩ ﮐﻤﻴﺴﻴﻮﻥ‬ ‫ﺟﻬﺎﻧﯽ ﻣﺤﻴﻂ ﺯﻳﺴــﺖ ﻭ ﺗﻮﺳــﻌﻪ ﻳﺎ ﻫﻤﺎﻥ ﮐﻤﻴﺴــﻴﻮﻥ‬ ‫ﺑﺮﺍﻧﺘﻠﻨــﺪ ﻭ ﮔــﺰﺍﺭﺵ ﺁﻥ ﺑﺎ ﻋﻨﻮﺍﻥ »ﺁﻳﻨﺪﻩ ﻣﺸــﺘﺮﮎ ﻣﺎ«‬

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‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﻴﻠﻴﻮﻥﻫﺎ ﺳــﺎﻝ ﺗﮑﻮﻳــﻦ ﻓﺮﺁﻳﻨﺪﻫﺎﯼ ﻃﺒﻴﻌﯽ ﺍﺳــﺖ‪ .‬ﺩﺭ‬ ‫ﺣﺪﻭﺩ ‪ ١٧٥٠٠٠٠‬ﮔﻮﻧﻪ ﺗﺎﺑﻪ ﺣﺎﻝ ﺷــﻨﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻭ‬ ‫ﺩﺍﻧﺸــﻤﻨﺪﺍﻥ‪ ،‬ﺗﻨﻮﻉ ﺣﺪﻭﺩ ‪ ١٣٠٠٠٠٠٠‬ﮔﻮﻧﻪ ﺭﺍ ﺗﺨﻤﻴﻦ‬ ‫ﺯﺩﻩ ﺍﻧــﺪ ﮐﻪ ﺍﺯ ﺍﻳــﻦ ‪ ١٣٠٠٠٠٠٠‬ﮔﻮﻧﻪ‪ ،‬ﺣﺪﻭﺩ ‪١٧٠٠٠‬‬ ‫ﮔﻮﻧﻪ ﮔﻴﺎﻩ ﻭ ﺣﻴﻮﺍﻥ ﺩﺭ ﺧﻄﺮ ﺍﻧﻘﺮﺍﺽ ﺑﻪ ﺳــﺮ ﻣﯽﺑﺮﻧﺪ‪ .‬ﺑﺮ‬ ‫ﺍﺳــﺎﺱ ﺭﻭﻳﺪﺍﺩﻫﺎﯼ ﺣﺎﺿﺮ‪ ،‬ﺍﻳﻦ ﮐﻤﺒــﻮﺩ ﮔﻮﻧﻪﻫﺎ ﺑﺎ ﺧﻄﺮ‬

‫ﻣﺎﻧﺪﻩ ﺑﻪ ﻧﻴﻞ ﺍﻫﺪﺍﻑ ﺗﻮﺳــﻌﻪ ﻫﺰﺍﺭﻩ‪ ،‬ﺑﻪ ﺗﺎﺯﮔﯽ ﻳﻮﻧﺴﮑﻮ ﺍﺯ‬ ‫ﻃﺮﻳﻖ ﺑﺮﮔﺰﺍﺭﯼ ﮐﻨﻔﺮﺍﻧﺴــﯽ ﻣﻬــﻢ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ »ﻓﺮﻫﻨﮓ‬ ‫ﺩﺭ ﺧﺪﻣﺖ ﺗﻮﺳــﻌﻪ« ﮐﻪ ﺩﺭﻫﻤﺎﻳﺶ ﻫﺰﺍﺭﻩ ﺳــﺎﻝ ‪٢٠١٠‬‬ ‫ﺩﺭ ﻧﻴﻮﻳﻮﺭﮎ ﺍﺯ ‪ ٢٠‬ﺗﺎ‪ ٢٢‬ﺳــﭙﺘﺎﻣﺒﺮ ﺑﺮﮔﺰﺍﺭ ﮔﺮﺩﻳﺪ‪ ،‬ﺩﺭ ﭘﯽ‬ ‫ﺟﺒﺮﺍﻥ ﺍﻳﻦ ﺍﻣﺮ ﺑﺮ ﺁﻣﺪ ﻭ ﻫﺪﻑ ﺁﻥ‪ ،‬ﻣﺘﻘﺎﻋﺪ ﮐﺮﺩﻥ ﺭﻫﺒﺮﺍﻥ‬ ‫ﺟﻬﺎﻥ‪ ،‬ﺭﻭﺳﺎﯼ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻭ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﺟﺎﻣﻌﻪ ﺷﻬﺮﯼ‬

‫ﻣﻘﺎﻳﺴﻪ ﺷﺪﻩ ﺍﺳــﺖ‪ .‬ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﺧﺎﻭﻳﺮ ﭘﺮﺯ ﺩﻭﮐﻮﻳﺎﺭ‪،‬‬ ‫ﺭﺋﻴﺲ ﮐﻤﻴﺴــﻴﻮﻥ ﺟﻬﺎﻧﯽ ﻓﺮﻫﻨﮓ ﻭ ﺗﻮﺳــﻌﻪ ﺩﺭ ﻣﻘﺪﻣﻪ‬ ‫ﮔﺰﺍﺭﺵ ﺧﻮﺩ ﺑﺎ ﻋﻨﻮﺍﻥ »ﺗﻨﻮﻉ ﺧﻼﻕ ﻣﺎ«ﺑﻴﺎﻥ ﻣﯽﮐﻨﺪ‪:‬‬ ‫»ﺑﺮ ﺧﻼﻑ ﻣﺤﻴﻂ ﺯﻳﺴﺖ ﮐﻪ ﻳﮏ ﺣﻘﻴﻘﺖ ﺗﻌﺮﻳﻒ ﺷﺪﻩ‬ ‫ﺍﺳﺖ‪ ،‬ﻣﻔﻬﻮﻡ ﻓﺮﻫﻨﮓ ﺑﺴﻴﺎﺭ ﻭﺳﻴﻊ ﻭ ﻣﺘﻌﺪﺩ ﺍﺳﺖ ﻭ ﺷﺮﺡ‬ ‫ﺗﻌﺎﻣﻼﺕ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮓ ﻭ ﺗﻮﺳــﻌﻪ ﺑﺴﻴﺎﺭ ﻣﺸﮑﻞ ﺑﻮﺩﻩ ﭼﻪ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٨٢‬‬

‫ﺑﺮﺳﺪ ﺑﻪ ﺳــﻨﺠﺶ ﺁﻥ‪ ،‬ﭼﺮﺍ ﮐﻪ ﺁﻣﺎﺩﻩ ﺳﺎﺯﯼ ﻳﮏ ﮔﺰﺍﺭﺵ‬ ‫ﺟﻬﺎﻧــﯽ ﺩﺭ ﺭﺍﺑﻄــﻪ ﺑﺎ ﺍﻳﻦ ﻣﻮﺿــﻮﻉ ﮐﺎﺭﯼ ﺑﺲ ﭘﻴﭽﻴﺪﻩ ﻭ‬ ‫ﺩﺷﻮﺍﺭ ﺍﺳﺖ‪(١٧) .‬‬ ‫ﺑﻬﺮﺻﻮﺭﺕ‪ ،‬ﺍﻳﻦ ﮔﺰﺍﺭﺵ ﺍﻳﻦ ﺍﻣﺮ ﺭﺍ ﻣﺤﻘﻖ ﻧﻤﻮﺩﻩ ﺍﺳــﺖ‬ ‫ﻭ ﺑــﻪ ﺍﻳﻦ ﺑﺤــﺚ ﭘﺮﺩﺍﺧﺘﻪ ﮐــﻪ ﻓﺮﻫﻨﮓ‪ ،‬ﮐﻴﻔﻴــﺖ ﺭﺍﺑﻄﻪ‬ ‫ﺍﻓﺮﺍﺩ ﺑﺎ ﻃﺒﻴﻌﺖ ﻭ ﻣﺤﻴﻂ ﺯﻳﺴــﺖ ﻓﻴﺰﻳﮑﯽ ﺧﻮﺩ ﺑﺎ ﺯﻣﻴﻦ‬ ‫ﻭ ﮔﻴﺘــﯽ ﺭﺍ ﻣﺸــﺨﺺ ﻣﯽﻧﻤﺎﻳﺪ‪ .‬ﺍﻳﻦ ﮔــﺰﺍﺭﺵ ﺭﻭﻳﮑﺮﺩﯼ‬ ‫ﮐﻠــﯽ ﺑﻪ ﻓﺮﻫﻨﮓ ﻭ ﺗﻮﺳــﻌﻪ ﺩﺍﺷــﺘﻪ ﻭ ﺑﻴــﺎﻥ ﻣﯽﮐﻨﺪ ﮐﻪ‬ ‫ﺗﻮﺳــﻌﻪ ﻭ ﺍﻗﺘﺼﺎﺩ‪ ،‬ﺑﺨﺶﻫﺎﻳﯽ ﺍﺯ ﻓﺮﻫﻨﮓ ﻫﺮ ﻓﺮﺩ ﻫﺴﺘﻨﺪ‬ ‫ﻭ ﺍﻳﻦﮐﻪ ﺗﻤﺎﻡ ﺍﺷــﮑﺎﻝ ﺗﻮﺳــﻌﻪ‪ ،‬ﺩﺭ ﻧﻬﺎﻳﺖ ﺗﻮﺳﻂ ﻋﻮﺍﻣﻞ‬ ‫ﻓﺮﻫﻨﮕﯽ ﺗﻌﻴﻴﻦ ﻣﯽﺷﻮﻧﺪ‪ .‬ﺍﻳﻦ ﮔﺰﺍﺭﺵ ﻫﻤﭽﻨﻴﻦ ﺩﺭ ﺑﺮﺍﺑﺮ‬ ‫ﺍﺳــﺘﻔﺎﺩﻩ ﺍﺯ ﻓﺮﻫﻨﮓ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﺻﻔﺖ ﻣﺎﻧﻨﺪ ﺁﻧﭽﻪ ﻛﻪ‬ ‫ﺩﺭ ﺗﻮﺳــﻌﻪﻱ ﭘﺎﻳﺪﺍﺭ ﻓﺮﻫﻨﮕﻲ ﻣﺸــﺎﻫﺪﻩ ﻣﻲﺷﻮﺩ‪ ،‬ﻫﺸﺪﺍﺭ‬ ‫ﻣﻲﺩﻫــﺪ ﭼﺮﺍ ﻛﻪ ﺍﻳﻦ ﺍﻣﺮ‪ ،‬ﻧﻘﺶ ﻓﺮﻫﻨﮓ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ‬ ‫ﺍﺑــﺰﺍﺭ ﺑﻪ ﺧﻄﺮ ﺍﻧﺪﺍﺧﺘﻪ ﻭ ﺁﻥ ﺭﺍ ﻣﺤﺪﻭﺩ ﺑﻪ ﭼﻴﺰﻱ ﻣﻲﻛﻨﺪ‬ ‫ﻛﻪ ﻫﺪﻑ ﺩﻳﮕﺮﻱ ﺭﺍ ﺩﺭﺑﺮﺩﺍﺭﺩ‪ .‬ﻓﺮﻫﻨﮓ ﺑﻪ ﺗﻨﻬﺎﻳﻲ ﺑﻪ ﻃﻮﺭ‬ ‫ﻃﺒﻴﻌﻲ ﺭﺷــﺪ ﭘﻴﺪﺍ ﺧﻮﺍﻫﺪ ﻛﺮﺩ ﻭ ﺗﻮﺳــﻌﻪ ﺑﺎﻳﺪ ﺁﻥ ﭼﻨﺎﻥ‬ ‫ﺩﺭﻙ ﺷﻮﺩ ﻛﻪ ﺭﺷﺪ ﻓﺮﻫﻨﮕﻲ ﺭﺍ ﺩﺭﺑﺮﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬ ‫ﺩﺭ ﭘــﯽ ﺍﻧﺘﺸــﺎﺭ ﮔــﺰﺍﺭﺵ ﺗﻨــﻮﻉ ﻓﺮﻫﻨﮕــﯽ ﺩﺭ ﺳــﺎﻝ‬ ‫‪ ،١٩٩٦‬ﺳﺎﺯﻣﺎﻥ ﻳﻮﻧﺴــﻜﻮ‪ ،‬ﻛﻨﻔﺮﺍﻧﺲ ﺟﻬﺎﻧﻲ ﺭﺍ ﺑﺮ ﺍﺳﺎﺱ‬ ‫ﺳﻴﺎﺳﺖﻫﺎﻱ ﻓﺮﻫﻨﮕﻲ ﺟﻬﺖ ﺗﻮﺳﻌﻪ ﺩﺭ ﺍﺳﺘﻜﻬﻠﻢ ﺩﺭ ﺳﺎﻝ‬ ‫‪ ١٩٩٨‬ﺑﻪ ﻣﻨﻈﻮﺭ ﻳﺎﻓﺘﻦ ﺭﻭﺵﻫﺎﻳﻲ ﺑﺮﺍﻱ ﺗﻐﻴﻴﺮ‪ ،‬ﺍﻳﺪﻩﻫﺎﻱ‬ ‫ﻣﻮﺟﻮﺩ ﺩﺭ ﺍﻳﻦ ﮔﺰﺍﺭﺵ ﺭﺍ ﺑﻪ ﺻﻮﺭﺕ ﺳﻴﺎﺳــﺖ ﻭ ﻋﻤﻠﻜﺮﺩ‪،‬‬ ‫ﺳــﺎﺯﻣﺎﻧﺪﻫﻲ ﻧﻤــﻮﺩ‪ .‬ﺩﺭ ﺣــﺪﻭﺩ ‪ ٢٥٠٠‬ﺷــﺮﻛﺖﻛﻨﻨﺪﻩ‬ ‫ﺷــﺎﻣﻞ ﻛﺎﺭﻣﻨﺪﺍﻥ ﺩﻭﻟﺘﻲ ﻭ ﺭﻫﺒﺮﺍﻥ ﻓﺮﻫﻨﮕﻲ‪ ،‬ﻫﻨﺮﻣﻨﺪﺍﻥ‪،‬‬ ‫ﺩﺍﻧﺸﮕﺎﻫﻴﺎﻥ ﻭ ﺷﺨﺼﻴﺖﻫﺎﻱ ﺭﺳﺎﻧﻪﺍﻱ ﺍﺯ ‪ ١٤٩‬ﻛﺸﻮﺭ ﺩﻭ‬ ‫ﻣﻮﺿﻮﻉ ﺍﺻﻠﻲ ﺫﻳﻞ ﺭﺍ ﻋﻨﻮﺍﻥ ﻛﺮﺩﻧﺪ‪:‬‬ ‫‪ .١‬ﮔﻮﻧﺎﮔﻮﻧــﻲ ﻓﺮﻫﻨﮕــﻲ ‪ .٢‬ﻛﻴﻔﻴــﺖ ﻃــﺮﺡ ﻣﺠــﺪﺩ‬ ‫ﺳﻴﺎﺳﺖﻫﺎﻱ ﻓﺮﻫﻨﮕﻲ ﺩﺭ ﻗﺎﻟﺐ ﺗﻮﺳﻌﻪ ﺍﻧﺴﺎﻧﻲ ﻛﻪ ﺁﺷﻜﺎﺭﺍ‬ ‫ﺗﺎﺛﻴﺮ ﻣﻨﻔﻲ ﻫﻤﮕﺎﻥﺳﺎﺯﻱ ﻓﺮﻫﻨﻚ ﺭﺍ ﺑﻪ ﭼﺎﻟﺶ ﻣﻲﻛﺸﺪ‪.‬‬

‫ﺟﻨﺒــﺶ ﺣﺎﺻــﻞ ﺍﺯ ﺍﻳــﻦ ﻛﻨﻔﺮﺍﻧﺲ ﺟﻬﺎﻧﻲ ﻛﻪ ﺗﻮﺳــﻂ‬ ‫ﻛﺎﻧﺎﺩﺍ ﺣﻔﻆ ﺷــﺪﻩ ﺑﻮﺩ‪ ،‬ﺳــﺮﺍﻧﺠﺎﻡ ﻣﻨﺠﺮ ﺑﻪ ﺍﻧﺘﺸﺎﺭ ﺑﻴﺎﻧﻴﻪ‬ ‫ﺟﻬﺎﻧﻲ ﻳﻮﻧﺴــﻜﻮ ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﮔﻮﻧﺎﮔﻮﻧﻲ ﻓﺮﻫﻨﮕﻲ )‪(٢٠٠١‬‬ ‫‪ .٣‬ﻛﻨﻮﺍﻧﺴــﻴﻮﻥ ﺣﻤﺎﻳــﺖ ﻭ ﺗﺮﻭﻳﺞ ﺗﻨــﻮﻉ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ‪.‬‬ ‫)‪(٢٠٠٥‬‬ ‫ﺍﻳــﻦ ﺍﻗﺪﺍﻡ ﻫﻤﭽﻨﻴﻦ ﻣﻨﺠﺮ ﺑﻪ ﺍﻧﺘﺸــﺎﺭ ﮔﺰﺍﺭﺵ ﺟﻬﺎﻧﻲ‬ ‫ﻳﻮﻧﺴــﻜﻮ ﺑﺎ ﻋﻨﻮﺍﻥ »ﺑﺮﺭﺳﻲ ﺗﻨﻮﻉ ﻓﺮﻫﻨﮕﻲ ﻭ ﮔﻔﺖ ﻭﮔﻮﯼ‬ ‫ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕﻲ« ﺩﺭ ﺳــﺎﻝ ‪ ٢٠١١‬ﮔﺮﺩﻳــﺪ‪ .‬ﺍﻳﻦ ﮔﺰﺍﺭﺵ‬ ‫ﺟﻬﺎﻧﻲ‪ ،‬ﻳﻚ ﺻﻮﺭﺕ ﺟﻬﺎﻧﻲ ﺍﺯ ﺗﻨﻮﻉ ﻓﺮﻫﻨﮕﻲ ﻧﻴﺴﺖ ﺑﻠﻜﻪ‬ ‫ﺗﺤﻠﻴﻠﻲ ﺍﺳﺖ ﺍﺯ ﺍﺑﻌﺎﺩ ﻣﺘﻔﺎﻭﺕ ﺁﻥ ﺍﺯ ﺟﻤﻠﻪ ﭘﻴﭽﻴﺪﮔﻲﻫﺎﯼ‬ ‫ﺁﻥ‪ ،‬ﮐﻪ ﺗﺎﮐﻴــﺪ ﺑﺮ ﺍﻫﻤﻴﺖ ﺣﻴﺎﺗﻲ ﺁﻥ ﺩﺭ ﻣﻘﺎﻃﻊ ﻣﺨﺘﻠﻒ‪،‬‬ ‫ﺁﻣﻮﺯﺵ‪ ،‬ﺍﺭﺗﺒﺎﻃﺎﺕ ﻭ ﻧﻤﺎﻳﺸﻲ ﺍﺯ ﺍﻫﻤﻴﺖ ﺑﺮﺭﺳﻲ ﮔﻮﻧﺎﮔﻮﻧﻲ‬ ‫ﻓﺮﻫﻨﮕﻲ ﺑﺮﺍﻱ ﺗﺼﻤﻴﻢﮔﻴﺮﻧﺪﮔﺎﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﺻﻮﺭﺕ ﻭﺍﻗﻌﻲ‬ ‫ﮔﻔﺖ ﻭﮔﻮﯼ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺍﺳﺖ‪(١٨) .‬‬

‫ﺗﻨﻮﻉ ﺯﻳﺴـﺘﻲ‪ ،‬ﮔﻔﺖ ﻭﮔﻮﯼ ﻣﻴـﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻭ‬ ‫ﺻﻨﻌﺖ ﺟﻬﺎﻥ ﮔﺮﺩﻱ‬ ‫ﺗﻨﻮﻉ ﺯﻳﺴــﺘﻲ ﻭ ﻓﺮﻫﻨﮕﻲ ﻭ ﺑﻪ ﻃﻮﺭ ﮐﻠﯽ‪ ،‬ﮔﻔﺖ ﻭﮔﻮﯼ‬ ‫ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺩﺭ ﻳﻮﻧﺴــﻜﻮ ﻳﻪ ﺻﻮﺭﺕ ﭼﻬﺎﺭ ﺗﺸﮑﻞ ﺍﺻﻠﻲ‬ ‫ﺩﺭ ﻣﻲﺁﻳــﺪ‪ :‬ﻛﻨﻮﺍﻧﺴــﻴﻮﻥ ﺣﻤﺎﻳﺖ ﺍﺯ ﻣﻴــﺮﺍﺙ ﻓﺮﻫﻨﮕﻲ ﻭ‬ ‫ﻃﺒﻴﻌــﻲ ﺟﻬــﺎﻥ)‪ ،(١٩٧٢‬ﺑﻴﺎﻧﻴﻪ ﺟﻬﺎﻧــﻲ ﺩﺭ ﻣﻮﺭﺩ ﺗﻨﻮﻉ‬ ‫ﻓﺮﻫﻨﮕﻲ )‪ ،(٢٠٠١‬ﻛﻨﻮﺍﻧﺴــﻴﻮﻥ ﺣﻔــﻆ ﻣﻴﺮﺍﺙ ﻓﺮﻫﻨﮕﻲ‬ ‫)‪ (٢٠٠٣‬ﻭ ﻛﻨﻮﺍﻧﺴــﻴﻮﻥ ﺣﻤﺎﻳــﺖ ﻭ ﺗﺮﻭﻳــﺞ ﺗﻨﻮﻉ ﻣﻴﺎﻥ‬ ‫ﻓﺮﻫﻨﮕﻲ)‪ .(٢٠٠٥‬ﺩﺭ ﻭﺍﻗﻊ‪ ،‬ﻣﻘﺪﻣﻪﻱ ﺑﻴﺎﻧﻴﻪ ﺟﻬﺎﻧﻲ ﺗﻨﻮﻉ‬ ‫ﻓﺮﻫﻨﮕــﻲ ﺯﻣﺎﻧﻲ ﻛﻪ ﺍﺯ ﺍﻫﻤﻴﺖ ﺗﻨﻮﻉ ﻓﺮﻫﻨﮕﻲ ﺑﺮﺍﻱ ﺑﺸــﺮ‬ ‫ﻣﺎﻧﻨﺪ ﺍﻫﻤﻴﺖ ﺗﻨﻮﻉ ﺯﻳﺴﺘﻲ ﺑﺮﺍﻱ ﻃﺒﻴﻌﺖ ﺳﺨﻦ ﻣﻲﮔﻮﻳﺪ‪،‬‬ ‫ﻳﻚ ﺍﺭﺗﺒﺎﻁ ﺳﺎﺯﻣﺎﻧﻲ ﺑﻴﻦ ﺁﻧﻬﺎ ﺑﺮﻗﺮﺍﺭ ﻣﻲﻛﻨﺪ‪.‬‬ ‫ﺑﺮﻏﻢ ﺍﻳﻦ‪ ،‬ﺷﺎﻳﺪ ﺟﺎﻳﻲ ﻛﻪ ﺑﺘﻮﺍﻥ ﻣﺤﻜﻢﺗﺮﻳﻦ ﺍﺭﺗﺒﺎﻁ ﺭﺍ‬ ‫ﻣﻴﺎﻥ ﺗﻨﻮﻉ ﺯﻳﺴﺘﻲ‪ ،‬ﮔﻔﺖ ﻭﮔﻮﯼ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻭ ﺻﻨﻌﺖ‬ ‫ﺟﻬــﺎﻥ ﮔــﺮﺩﻱ ﻭ ﻛﺎﺭﺑﺮﺩ ﺍﺻــﻮﻝ ﻫﺮ ﺩﻭ ﺳــﺎﻝ ﺟﻬﺎﻧﻲ ﺭﺍ‬ ‫ﻣﺸﺎﻫﺪﻩ ﻛﺮﺩ‪ ،‬ﺩﺭ ﻛﻨﻮﺍﻧﺴﻴﻮﻥ ﺣﻤﺎﻳﺖ ﺍﺯ ﻣﻴﺮﺍﺙ ﻓﺮﻫﻨﮕﻲ‬ ‫ﻭ ﻃﺒﻴﻌﻲ ﺟﻬﺎﻥ ﺍﺳﺖ‪.‬‬ ‫ﺍﺳﺎﺱ ﻛﻨﻮﺍﻧﺴــﻴﻮﻥ ﻣﻴﺮﺍﺙ ﺟﻬﺎﻧﻲ‪ ،‬ﺑﺮ ﺍﺳﺎﺱ ﺗﺼﻤﻴﻢ‬ ‫ﺳــﺎﺧﺖ ﺳــﺪ ﺑﻠﻨﺪ ﺁﺳــﻮﺍﻥ ﻣﺼﺮ ﻣﯽﺑﺎﺷــﺪ ﮐﻪ ﻣﻨﺠﺮ ﺑﻪ‬ ‫ﻃﻐﻴﺎﻥ ﺁﺏ ﺍﺯ ﺩﺭﻩﺍﻱ ﮐﻪ ﻣﻌﺎﺑﺪ ﺗﺎﺭﻳﺨﻲ ﺍﺑﻮﺳﻴﻤﺒﻞ ﺩﺭ ﺁﻥ‬

‫ﺩﺭ ﺳــﺎﻝ ‪ ،١٩٩٢‬ﻣﻘﺎﺭﻥ ﺑﺎ ﺑﺮﮔﺰﺍﺭﻱ ﻫﻤﺎﻳﺶ ﺯﻣﻴﻦ ﺩﺭ‬ ‫ﺭﻳﻮﺩﻭﮊﺍﻧﻴﺮﻭ‪ ،‬ﻛﻤﻴﺘﻪ ﻣﻴﺮﺍﺙ ﺟﻬﺎﻧﻲ ﻣﻔﻬﻮﻡ ﭼﺸﻢﺍﻧﺪﺍﺯﻫﺎﻱ‬ ‫ﻓﺮﻫﻨﮕــﻲ ﺭﺍ ﺑــﻪ ﻋﻨﻮﺍﻥ ﺭﻭﺷــﻲ ﺑــﺮﺍﻱ ﻧﺰﺩﻳﻚﺗﺮ ﻛﺮﺩﻥ‬ ‫ﻃﺒﻴﻌﺖ ﻭ ﻓﺮﻫﻨﮓ ﺩﺭ ﺍﺟﺮﺍﻱ ﻛﻨﻮﺍﻧﺴــﻴﻮﻥ ﻣﻴﺮﺍﺙ ﺟﻬﺎﻧﻲ‬ ‫ﺩﺭ ﻧﻈــﺮ ﮔﺮﻓﺖ ﻛﻪ ﺍﻳﻦ ﺍﻣﺮ ﺍﻧﮕﻴــﺰﻩﺍﻱ ﺑﻮﺩ ﺟﻬﺖ ﺍﺟﺮﺍﻱ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٨٣‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻭﺍﻗﻊ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺳﺎﻝ ‪ ،١٩٥٩‬ﻳﻮﻧﺴﻜﻮ ﭘﺲ‬ ‫ﺍﺯ ﺩﺭﺧﻮﺍﺳﺘﻲ ﺍﺯ ﺳﻮﯼ ﺩﻭﻟﺖﻫﺎﻱ ﻣﺼﺮ ﻭ ﺳﻮﺩﺍﻥ‪ ،‬ﻣﺒﺎﺭﺯﻩ‬ ‫ﺟﻬﺎﻧﻲ ﺭﺍ ﺑﻪ ﻣﻨﻈﻮﺭ ﺣﻔﻆ ﻣﻌﺎﺑﺪﻱ ﻛﻪ ﺑﻪ ﻣﺴــﺎﻋﺪﺕﻫﺎﻱ‬ ‫ﻣﺎﻟﻲ ﻭ ﻋﻠﻤﻲ ﺍﺯ ﺳــﻮﻱ ﺑﻴﺶ ﺍﺯ ‪ ٥٠‬ﻛﺸــﻮﺭ ﻣﻲﺍﻧﺠﺎﻣﻴﺪ‪،‬‬ ‫ﺁﻏــﺎﺯ ﻧﻤﻮﺩ‪ .‬ﺑﻪ ﻣﻮﺟﺐ ﺍﻳﻦ ﻫﻤﻜﺎﺭﻱ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ‪ ،‬ﻣﻌﺎﺑﺪ ﺍﺑﻮ‬ ‫ﺳــﻴﻤﺒﻞ ﻭ ﻓﻴﻼﻳﻲ ﺍﺑﺘﺪﺍ ﺧﺎﻟﻲ ﺍﺯ ﺳﻜﻨﻪ ﻭ ﺗﺒﺪﻳﻞ ﺑﻪ ﺯﻣﻴﻦ ﺭﻭﺵ ﺟﺪﻳﺪﻱ ﺍﺯ ﺗﻔﻜﺮ ﺩﺭﺑﺎﺭﻩﻱ ﭼﮕﻮﻧﮕﻲ ﺍﺭﺗﺒﺎﻁ ﺍﻧﺴﺎﻥﻫﺎ‬ ‫ﺑﺎﻳﺮ ﻭ ﺳــﭙﺲ ﺩﻭﺑﺎﺭﻩ ﺳﺎﺧﺘﻪ ﺷــﺪ ﻭ ﺍﻳﻦ ﻧﺨﺴﺘﻴﻦ ﺯﻣﺎﻧﻲ ﺑﺎ ﻣﺤﻴﻂ ﺯﻳﺴــﺖ ﺧــﻮﺩ ﻭ ﺍﺭﺗﺒﺎﻁ ﻣﺴــﺘﺤﻜﻤﻲ ﺭﺍ ﻣﻴﺎﻥ‬ ‫ﺑﻮﺩ ﻛﻪ ﺟﺎﻣﻌﻪ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﻣﺴﺌﻮﻟﻴﺖ ﻣﺸﺘﺮﻙ ﺑﺮﺍﻱ ﺣﻔﻆ ﻓﺮﻫﻨــﮓ‪ ،‬ﻃﺒﻴﻌﺖ ﻭ ﺗﻮﺳــﻌﻪ ﭘﺎﻳﺪﺍﺭ ﭘﺎﻳﻪﺭﻳــﺰﻱ ﻧﻤﻮﺩ‪ .‬ﺩﺭ‬ ‫ﺍﻳــﻦ ﮔﻮﻧﻪ ﻣﻮﺍﺭﺩ‪ ،‬ﺍﻳﻦ ﺗﻤﺎﻣﻴﺖ ﺍﺭﺿﻲ ﺑﻪ ﻣﻌﻨﺎﻱ ﺗﻤﺎﻣﻴﺖ‪،‬‬ ‫ﻣﻴﺮﺍﺙ ﻋﻈﻴﻢ ﻓﺮﻫﻨﮕﻲ ﺭﺍ ﺑﻪ ﻋﻬﺪﻩ ﮔﺮﻓﺖ‪.‬‬ ‫ﺩﺭ ﺍﺑﺘــﺪﺍ ﺍﻋﺘﺒــﺎﺭ ﻣﻴــﺮﺍﺙ ﺟﻬﺎﻧﻲ ﺑﻪ ﻣﻨﻈــﻮﺭ ﺣﻔﻆ ﻭ ﻛﻤﺎﻝ ﻭ ﺗﺪﺍﻭﻡ ﻛﺎﺭﺑﺮﺩﻫﺎﻱ ﺳﻨﺘﻲ ﺍﺳﺖ ﻛﻪ ﺍﺭﺟﺤﻴﺖ ﺩﺍﺭﺩ‪.‬‬ ‫ﻧﮕﻪﺩﺍﺭﻱ ﻣﻨﺎﻃﻖ ﻃﺒﻴﻌﻲ‪ ،‬ﮔﺮﺩﺷــﮕﺮﯼ ﻭ ﺗﺎﺭﻳﺨﻲ ﺟﻬﺎﻥ ﺍﻣﺮﻭﺯﻩ ‪ ٦٦‬ﭼﺸﻢﺍﻧﺪﺍﺯ ﻓﺮﻫﻨﮕﻲ ﺩﺭ ﻓﻬﺮﺳﺖ ﻣﻴﺮﺍﺙ ﺟﻬﺎﻧﻲ‬ ‫ﺍﺯ ﺍﻳﻦ ﺳﻴﺎﺳﺖ ﺑﺮﺧﺎﺳــﺘﻪ ﺍﺳﺖ ﮐﻪ ﺩﺭ ﻧﻬﺎﻳﺖ ﺑﻪ ﺻﻮﺭﺕ ﺛﺒﺖ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪(٢٠) .‬‬ ‫ﻛﻨﻮﺍﻧﺴــﻴﻮﻥ ﻣﻴﺮﺍﺙ ﺟﻬﺎﻧﻲ ﺩﺭ ﻛﻨﻔﺮﺍﻧﺲ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ‬ ‫ﺩﺭ ﺍﺳﺘﻜﻬﻠﻢ ﺩﺭ ﺳــﺎﻝ ‪ ١٩٧٢‬ﺩﺭ ﺭﺍﺑﻄﻪ ﺑﺎ ﻣﺤﻴﻂ ﺍﻧﺴﺎﻧﻲ ﻣﻴﺮﺍﺙ ﺟﻬﺎﻧﻲ‪ ،‬ﻧﻌﻤﺖ ﻳﺎ ﻣﺼﻴﺒﺖ؟‬ ‫ﺛﺒﺖ ﻳﮏ ﻣﻨﻄﻘﻪ ﺩﺭ ﻓﻬﺮﺳــﺖ ﻣﻴــﺮﺍﺙ ﺟﻬﺎﻧﻲ‪ ،‬ﺁﮔﺎﻫﻲ‬ ‫ﻣﻮﺭﺩ ﺑﺤﺚ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﻭ ﺳــﭙﺲ ﺩﺭ ﻫﻤﺎﻥ ﺳــﺎﻝ ﺗﻮﺳﻂ‬ ‫ﻛﻨﻔﺮﺍﻧﺲﻫــﺎﻱ ﻋﻤﻮﻣﻲ ﻳﻮﻧﺴــﻜﻮ ﺑــﺮﺍﻱ ﺯﻣﺎﻥﻫﺎﻱ ﺑﻌﺪ ﺭﻭﺯﺍﻓــﺰﻭﻥ ﻋﻤــﻮﻡ ﺭﺍ ﺍﺯ ﺁﻥ ﻣﻨﻄﻘﻪ ﻭ ﺍﺭﺯﺵ ﺑﺮﺟﺴــﺘﻪﻱ‬ ‫ﺗﺼﻮﻳﺐ ﺷــﺪ‪ .‬ﻛﻨﻔﺮﺍﻧﺲ ﻣﺤﻴﻂ ﺯﻳﺴــﺖ ﺍﻧﺴﺎﻧﻲ ﺑﻪ ﻃﻮﺭ ﺟﻬﺎﻧــﻲ ﺁﻥ ﺑﻪ ﻫﻤﺮﺍﻩ ﻣﻲﺁﻭﺭﺩ ﻛﻪ ﺍﻏﻠﺐ ﻣﻨﺠﺮ ﺑﻪ ﺩﺭﻳﺎﻓﺖ‬ ‫ﻋﻤــﺪﻩ ﺍﻭﻟﻴﻦ ﻛﻨﻔﺮﺍﻧﺲ ﻣﻬﻢ ﺩﺭ ﻣﻮﺭﺩ ﻣﺴــﺎﺋﻞ ﺯﻳﺴــﺖ ﺳــﺮﻣﺎﻳﻪﻫﺎﻳﻲ ﺑﻪ ﻣﻨﻈﻮﺭ ﺑﺎﺯﮔﺸــﺖ ﻣﺠــﺪﺩ ﺁﻥ ﻭ ﺑﻪ ﻃﻮﺭ‬ ‫ﻣﺤﻴﻄﻲ ﺟﻬﺎﻧﻲ ﺑﻮﺩ‪ ،‬ﮐﻪ ﺗﻮﺳــﻂ ﻃﺮﺡ ﺯﻳﺴــﺖ ﻣﺤﻴﻄﻲ ﻣﺸــﺨﺺ ﺑﺮﺍﯼ ﺣﻔﺎﻇﺖ ﺍﺯ ﺁﻥ ﻣﻲﺷﻮﺩ‪ .‬ﻋﻀﻮﻳﺖ ﺩﺭ ﺍﻳﻦ‬ ‫ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ ﺳــﺎﺯﻣﺎﻧﺪﻫﻲ ﺷــﺪ‪ .‬ﺑﺎ ﺍﻳﻦ ﻭﺟﻮﺩ ﻣﺸﺨﺺ ﻓﻬﺮﺳــﺖ‪ ،‬ﺍﺯ ﻣﻬﻢﺗﺮﻳــﻦ ﻣﻼﮎﻫﺎﯼ ﺟﻬﺎﻧﻲ ﺑﻪ ﺣﺴــﺎﺏ‬ ‫ﮔﺮﺩﻳــﺪ ﻛﻪ ﻓﺮﻫﻨــﮓ ﻭ ﻣﻴﺮﺍﺙ ﻓﺮﻫﻨﮕﻲ)ﻣﺤﻴﻂ ﺯﻳﺴــﺖ ﻣﻲﺁﻳــﺪ ﻛﻪ ﻫــﺮ ﻣﺤﻠﻲ ﻣﻲﺗﻮﺍﻧﺪ ﺩﺭ ﺯﻣــﺮﻩ ﺁﻥ ﻗﺮﺍﺭ ﮔﻴﺮﺩ‬ ‫ﺍﻧﺴﺎﻧﻲ( ﻧﻤﻲﺗﻮﺍﻧﺪ ﺍﺯ ﻣﺤﻴﻂ ﺯﻳﺴﺖ ﻃﺒﻴﻌﻲﺍﻱ ﻛﻪ ﺩﺭ ﺁﻥ ﻭ ﺑﺪﻳﻦ ﻭﺳــﻴﻠﻪ‪ ،‬ﺟﻬﺎﻥ ﮔﺮﺩﻱ ﺭﻭﺯﺍﻓﺰﻭﻥ ﺩﺭ ﺁﻥ ﻣﻨﻄﻘﻪ ﻭ‬ ‫ﺩﺭﺁﻣــﺪ ﺣﺎﺻﻞ ﺍﺯ ﺁﻥ ﺭﺍ ﺑﻪ ﻫﻤــﺮﺍﻩ ﺩﺍﺭﺩ‪ .‬ﻫﻤﭽﻨﻴﻦ ﺟﻬﺎﻥ‬ ‫ﺭﺷﺪ ﻛﺮﺩﻩ‪ ،‬ﻣﺠﺰﺍ ﺑﺎﺷﺪ‪.‬‬ ‫ﻃﺒــﻖ ﺿﻮﺍﺑــﻂ ﻛﻨﻮﺍﻧﺴــﻴﻮﻥ‪ ،‬ﻣﮑﺎﻥﻫــﺎﯼ ﻃﺒﻴﻌــﻲ ﻭ ﮔــﺮﺩﻱ ﻣﻲﺗﻮﺍﻧﺪ ﻣﻨﺠﺮ ﺑﻪ ﺍﻳﺠﺎﺩ ﻳــﻚ ﺗﺠﺎﺭﺕ ﺟﺪﻳﺪ ﺩﺭ‬ ‫ﻓﺮﻫﻨﮕﻲﺍﻱ ﻛﻪ ﺩﺍﺭﺍﻱ ﺍﺭﺯﺵ ﺟﻬﺎﻧﻲ ﺑﺎﺷﻨﺪ‪ ،‬ﻣﻲﺗﻮﺍﻧﻨﺪ ﺑﻪ ﺧﺪﻣﺖ ﺻﻨﻌﺖ ﮔﺮﺩﺩ ﻭ ﻣﺸــﺎﻏﻞ ﻣﻮﺭﺩ ﻧﻴﺎﺯ ﺑﺮﺍﯼ ﺳﺎﻛﻨﺎﻥ‬ ‫ﻋﻨﻮﺍﻥ ﻣﻨﺎﻃﻖ ﻣﻴﺮﺍﺙ ﺟﻬﺎﻧﻲ ﺷــﻨﺎﺧﺘﻪ ﺷﻮﻧﺪ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﺍﺯ ﻣﺤﻠﻲ ﻛﻪ ﺍﻏﻠﺐ ﺩﺭ ﻣﻨﺎﻃﻖ ﺭﻭﺳﺘﺎﻳﻲ ﻭ ﮔﻪ ﮔﺎﻩ ﺩﺭ ﻣﻨﺎﻃﻖ‬ ‫ﭼﻨﺎﻥ ﺍﺭﺯﺷﻲ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺍﺳــﺖ ﻛﻪ ﺍﺯ ﻣﺮﺯﻫﺎﻱ ﻣﻠﻲ ﻓﺮﺍﺗﺮ ﺩﻭﺭ ﺍﻓﺘﺎﺩﻩ ﻫﺴﺘﻨﺪ ﺭﺍ ﻓﺮﺍﻫﻢ ﻣﻲﻛﻨﺪ‪ .‬ﺩﺭ ﺍﻏﻠﺐ ﻣﻮﺍﺭﺩ ﻧﻴﺰ‪،‬‬ ‫ﺭﻓﺘﻪ ﻭ ﺑﻪ ﻣﻴﺮﺍﺙ ﻣﺸــﺘﺮﻙ ﺗﻤﺎﻡ ﺑﺸــﺮ ﺗﺒﺪﻳﻞ ﻣﻲﺷﻮﻧﺪ‪ .‬ﻭﺭﻭﺩ ﺟﻬﺎﻥ ﮔﺮﺩﺍﻥ ﺳــﺒﺐ ﺗﻌﺎﻣﻞ ﻓﺮﻫﻨﮕﻲ ﻭ ﮔﻔﺖ ﻭﮔﻮﯼ‬ ‫ﺍﻳﻦ ﭼﻨﻴﻦ ﺑﻪ ﻧﻈﺮ ﻣﻲﺭﺳــﺪ ﻛﻪ ﻛﻤﺒﻮﺩ ﻭ ﻳﺎ ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻦ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﻣﻲﺷــﻮﺩ ﻛﻪ ﭘﻴﺸﺘﺮ ﺑﻴﻦ ﺳﺎﻛﻨﺎﻥ ﻣﺤﻠﻲ ﻭ‬ ‫ﺁﻧﻬﺎ ﻣﻴﺮﺍﺙ ﻣﺸــﺘﺮﻙ ﺗﻤﺎﻡ ﺟﻬﺎﻥ ﺭﺍ ﻧﻴــﺰ ﺍﺯ ﺑﻴﻦ ﻣﻲﺑﺮﺩ‪ .‬ﮔﺮﺩﺷﮕﺮﺍﻥ ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ‪.‬‬ ‫ﺛﺒﺖ ﺩﺭ ﻓﻬﺮﺳــﺖ ﻣﻴﺮﺍﺙ ﺟﻬﺎﻧﻲ ﻣﻲﺗﻮﺍﻧﺪ ﭼﺎﻟﺶﻫﺎﻳﻲ‬ ‫ﺑﻨﺎﺑﺮﺍﻳﻦ‪ ،‬ﺍﻳﻦ ﻋﻨــﻮﺍﻥ‪ ،‬ﻫﻤﭽﻨﻴﻦ ﺑﻪ ﺩﻧﺒﺎﻝ ﺧﻮﺩ ﺑﺎﺭ ﺍﺩﺍﺭﻩ‪،‬‬ ‫ﻧﮕــﻪﺩﺍﺭﻱ ﻭ ﺣﻔﺎﻇﺖ ﺍﻳﻦ ﻣﻮﻗﻌﻴﺖ ﺭﺍ ﺑﺮﺍﻱ ﺗﻤﺎﻡ ﺑﺸــﺮ ﺑﻪ ﺑﺮﺍﻱ ﺻﻴﺎﻧــﺖ ﺗﺎﺭﻳﺨﻲ ﺍﻳﺠﺎﺩ ﻛﻨﺪ ﻛﻪ ﺍﻏﻠﺐ ﻣﺎﻧﻌﻲ ﺩﺭ ﺭﺍﻩ‬ ‫ﺩﻭﺵ ﻣﯽﮐﺸﺪ‪ .‬ﺍﻣﺮﻭﺯﻩ ‪ ٩١١‬ﻣﻜﺎﻥ ﺛﺒﺖ ﺷﺪﻩ ﺩﺭ ﻓﻬﺮﺳﺖ ﭘﻴﺸﺮﻓﺖ ﭘﺪﻳﺪﺍﺭ ﻣﻲﺷﻮﺩ ﻭ ﺍﻳﻨﮑﻪ ﺩﺭ ﺍﮐﺜﺮ ﻣﻮﺍﺭﺩ ﺳﺎﻛﻨﺎﻥ‬ ‫ﻣﻴــﺮﺍﺙ ﺟﻬﺎﻧﻲ ﻭﺟــﻮﺩ ﺩﺍﺭﻧﺪ ﻛﻪ ﺷــﺎﻣﻞ ‪ ٧٠٤‬ﻣﻮﻗﻌﻴﺖ ﻣﺤﻠﻲ ﺧﻮﺍﻫﺎﻥ ﺗﺒﺪﻳﻞ ﺷﺪﻥ ﺑﻪ ﻳﻚ ﺍﺛﺮ ﺗﺼﻨﻌﻲ ﻭ ﺣﺒﺲ ﺩﺭ‬ ‫ﻓﺮﻫﻨﮕﻲ‪ ١٠٨ ،‬ﻣﻮﻗﻌﻴﺖ ﻃﺒﻴﻌﻲ ﻭ ‪ ٢٧‬ﻣﻴﺮﺍﺙ ﻣﺸــﺘﺮﻙ ﮔﺬﺷﺘﻪ ﻧﻴﺴﺘﻨﺪ‪ .‬ﻣﻨﺎﻓﻊ ﺍﻗﺘﺼﺎﺩﻱ ﺟﻬﺎﻥ ﮔﺮﺩﻱ ﻣﻲﺑﺎﺳﺖ‬ ‫ﺑــﺎ ﺧﻄﺮ ﻧﺎﺑﻮﺩﻱ ﺁﻥ ﻣﻨﻄﻘﻪ ﻫﻤﭽﻨﺎﻥﻛﻪ ﻫﺰﺍﺭﺍﻥ ﻭ ﮔﻪ ﮔﺎﻩ‬ ‫ﺩﺭ ‪ ١٥١‬ﻛﺸﻮﺭ ﺟﻬﺎﻥ ﺍﺳﺖ)‪.(١٩‬‬

‫ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﻧﻔﺮ ﺩﺭ ﺁﻧﺠﺎ ﺳــﺎﻛﻦ ﻣﻲﺷــﻮﻧﺪ‪ ،‬ﻫﻢﺗﺮﺍﺯ ﮔﺮﺩﺩ‬ ‫ﻭ ﺗﺎﺛﻴــﺮﺍﺕ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﻓﺮﻫﻨﮕﻲ ﺷــﻤﺎﺭ ﺯﻳﺎﺩﻱ ﺍﺯ ﺟﻬﺎﻥ‬ ‫ﮔﺮﺩﺍﻥ ﺑﻪ ﺧﺼﻮﺹ ﺩﺭ ﻣﻨﺎﻃﻖ ﺩﻭﺭﺍﻓﺘﺎﺩﻩ ﺑﺎﻳﺪ ﺍﺩﺍﺭﻩ ﮔﺮﺩﺩ‬ ‫ﭼﺮﺍ ﻛﻪ ﺣﻀﻮﺭ ﺁﻧﻬﺎ ﻣﻲﺗﻮﺍﻧﺪ ﻣﻨﺠﺮ ﺑﻪ ﻧﺎﺑﻮﺩﻱ ﺳــﺒﻚﻫﺎﻱ‬ ‫ﻣﺮﺳــﻮﻡ ﺯﻧﺪﮔﻲ ﻭ ﺍﺟﺘﻤﺎﻋﺎﺕ ﺳــﺎﻛﻨﺎﻥ ﻣﺤﻠﻲ ﺷﻮﺩ‪ .‬ﺍﻳﻦ‬ ‫ﺗﺎﺛﻴﺮﺍﺕ ﺍﻏﻠﺐ ﺳﺒﺐ ﻓﺸــﺎﺭ ﺑﻪ ﺯﻳﺮ ﺑﻨﺎﻱ ﺩﺍﺧﻠﻲ ﺟﺎﺩﻩﻫﺎ‪،‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٨٤‬‬

‫ﺳﻴﺴــﺘﻢﻫﺎﻱ ﻓﺎﺿﻼﺏ ﻭ ﺑﺮﻕ ﺷــﺪﻩ ﻭ ﺑﻪ ﺁﻟﻮﺩﮔﻲﺍﻱ ﻛﻪ‬ ‫ﻋﻮﺍﻗﺐ ﺟﺪﻱ ﺭﺍ ﺑﺮﺍﻱ ﻣﺤﻴﻂ ﺯﻳﺴﺖ ﺑﻮﻣﻲ ﺑﻪ ﺩﻧﺒﺎﻝ ﺩﺍﺭﺩ‪،‬‬ ‫ﻣﻲﺍﻧﺠﺎﻣﺪ‪.‬‬ ‫ﺩﺭ ﻛﺎﻧــﺎﺩﺍ‪ ،‬ﻣﻨﺎﻃــﻖ ﻣﻴــﺮﺍﺙ ﺟﻬﺎﻧــﻲ ﻋﻼﻭﻩ ﺑــﺮ ﺗﻤﺎﻡ‬ ‫ﭼﺎﻟﺶﻫــﺎﻱ ﻣﺬﻛــﻮﺭ‪ ،‬ﭼﺎﻟﺶﻫﺎﻳﻲ ﺭﺍ ﻧﻴــﺰ ﺍﺯ ﻗﺒﻴﻞ ﻭﺍﻗﻌﻪ‬ ‫ﻧﮕﺎﺭﻱ‪ ،‬ﻣﻌﺪﻥ ﻛﺎﺭﻱ‪ ،‬ﺍﺳــﺘﺨﺮﺍﺝ ﻧﻔﺖ ﻭ ﮔﺎﺯ‪ ،‬ﺗﻐﻴﻴﺮ ﺟﻮﻱ‬ ‫ﻭ ﺳــﻮﺯﺍﻧﺪﻥ ﺟﻨﮕﻞﻫﺎ‪ ،‬ﺳــﺎﺧﺖ ﺟﺎﺩﻩ‪ ،‬ﺗﻮﺳﻌﻪ ﻫﻤﺠﻮﺍﺭ ﻭ‬ ‫ﺗﻮﺳﻌﻪ ﺩﺭ ﺩﺭﻭﻥ ﺁﻥ ﻣﻨﻄﻘﻪ ﻛﻪ ﺑﺎ ﺗﻌﺮﻳﻒ ﻣﻴﺮﺍﺛﻲ ﺳﺎﺯﮔﺎﺭ‬ ‫ﻧﻴﺴﺖ ﺭﺍ ﻧﻴﺰ ﺗﺠﺮﺑﻪ ﻛﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺳــﺎﻝ ‪ ٢٠٠٩‬ﻛﻨﻔﺮﺍﻧــﺲ ﻋﻤﻮﻣــﻲ ﻳﻮﻧﺴــﻜﻮ‪ ،‬ﺑــﺎ‬ ‫ﺗﺸــﺨﻴﺺ ﺍﻳﻦ ﻋﻮﺍﻣﻞ ﻭ ﻋﻮﺍﻣﻞ ﺩﻳﮕــﺮ ﺗﺼﻤﻴﻤﻲ)‪ (٢١‬ﺭﺍ‬ ‫ﺩﺭ ﺧﺼﻮﺹ ﺗﻮﺳﻌﻪﻱ ﭼﺸﻢﺍﻧﺪﺍﺯ ﺗﺎﺭﻳﺨﻲ ﻭ ﺷﻬﺮﻱ ﺍﺗﺨﺎﺫ‬ ‫ﻛﺮﺩ ﻛــﻪ ﺩﺭ ﺻﻮﺭﺕ ﺍﺗﺨــﺎﺫ ﺍﺣﺘﻤﺎﻟﻲ ﺗﻮﺳــﻂ ﻛﻨﻔﺮﺍﻧﺲ‬ ‫ﻋﻤﻮﻣــﻲ ﺩﺭ ﮔﺮﺩﻫﻤﺎﻱ ﺑﻌﺪﻱ ﺁﻥ ﺩﺭ ﺳــﺎﻝ ‪ ،٢٠١١‬ﺍﺑﺰﺍﺭ‬ ‫ﻣﻌﻴﺎﺭﮔــﺬﺍﺭ ﺩﻳﮕﺮﻱ ﺭﺍ ﺟﻬﺖ ﺻﻴﺎﻧــﺖ ﺍﺯ ﻣﻴﺮﺍﺙ ﻋﻤﻮﻣﻲ‬ ‫ﻣــﺎ ﻓﺮﺍﻫﻢ ﺧﻮﺍﻫﺪ ﻧﻤﻮﺩ‪ .‬ﺍﻭﻟﻴــﻦ ﭘﻴﺶﻧﻮﻳﺲ ﺁﻥ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﭘﻴﺸــﻨﻬﺎﺩﻱ ﺑﺮ ﭼﺸــﻢﺍﻧﺪﺍﺯ ﺗﺎﺭﻳﺨﻲ ﻭ ﺷﻬﺮﻱ‪،‬ﺗﺎ ﺣﺪﻭﺩﻱ‬ ‫ﺍﺯ ﻛﻨﻮﺍﻧﺴــﻴﻮﻥ ﻣﻴﺮﺍﺙ ﺟﻬﺎﻧﻲ ﺍﻟﻬــﺎﻡ ﻣﻲﮔﻴﺮﺩ ﺍﻣﺎ ﺟﺪﺍﻱ‬ ‫ﺍﺯ ﺻﻴﺎﻧﺖ ﺍﺯ ﺑﻨﺎﻫﺎﻱ ﻣﻌﻤﺎﺭﻱ‪ ،‬ﺑﻪ ﺳــﻤﺖ ﺗﻮﺳﻌﻪ ﭘﺎﻳﺪﺍﺭ ﻭ‬ ‫ﻛﻴﻔﻴﺖ ﺯﻧﺪﮔﻲ ﭘﻴﺶ ﻣﻲﺭﻭﺩ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺳﻨﺪ‪ ،‬ﭼﺸﻢﺍﻧﺪﺍﺯ ﺍﺭﺯﺵﻫﺎﻱ ﻓﺮﻫﻨﮕﻲ ﻭ ﻃﺒﻴﻌﻲ‬ ‫ﻭ ﺧﻼﻗﻴﺖ ﻓﺮﻫﻨﮕﻲ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﺿﺮﻭﺭﺕ ﺑﺮﺍﻱ ﺗﻮﺳﻌﻪﻱ‬ ‫ﺍﻧﺴﺎﻧﻲ‪ ،‬ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﺍﻗﺘﺼﺎﺩﻱ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﻣﻲﺷﻮﺩ‪ .‬ﺍﻳﻦ‬ ‫ﺍﻣﺮ ﻣﺴــﺎﻳﻞ ﺍﺟﺘﻤﺎﻋﻲ ﻭ ﮔﻔﺖ ﻭﮔﻮﯼ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺭﺍ ﺑﻪ‬ ‫ﻣﺜﺎﺑﻪ ﺍﺑــﺰﺍﺭ ﻋﻠﻤﻲ ﺑﺮﺍﻱ ﻳﺎﺩﮔﻴﺮﻱ ﺩﺭﺑﺎﺭﻩ ﺟﻮﺍﻣﻊ ﻣﺨﺘﻠﻒ‪،‬‬ ‫ﺗﺎﺭﻳﺦ‪ ،‬ﺁﺩﺍﺏ ﻭ ﺭﺳﻮﻡ‪ ،‬ﺍﺭﺯﺵﻫﺎ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﺁﻧﻬﺎ ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﺍﺑــﺰﺍﺭﻱ ﺑﺮﺍﻱ ﺗﺴــﻬﻴﻞ ﺗﻌﺎﻣﻞ ﻭ ﻣﺬﺍﻛﺮﻩ ﻣﻴــﺎﻥ ﮔﺮﻭﻩﻫﺎ ﻭ‬ ‫ﻣﻨﺎﻓﻊ ﻣﺘﻌﺎﺭﺽ ﺭﺍ ﺩﺭ ﺑﺮ ﻣﻲﮔﻴﺮﺩ‪(٢٢) .‬‬ ‫ﺍﻟﺒﺘﻪ ﭘﻴﺶ ﺷﺮﻁ ﺭﺳﻴﺪﻥ ﺍﻫﺪﺍﻑ ﺗﻌﻴﻴﻦ ﺷﺪﻩ ﺩﺭ ﺗﻤﺎﻣﻲ‬ ‫ﻣﺼﻮﺑﺎﺕ ﻳﻮﻧﺴــﻜﻮ ﻭ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ‪ ،‬ﺩﺭﻙ ﺍﻫﻤﻴﺖ ﺑﺎﻻﻱ‬

‫ﮔﻔﺖ ﻭﮔﻮﻱ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ‪ ،‬ﺷــﻨﺎﺧﺖ »ﺩﻳﮕﺮﻱ«‪ ،‬ﺩﺭﻙ‬ ‫ﺗﻨﻮﻉ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﻓﺮﺻﺖ ﻧﻪ ﻳﻚ ﭼﺎﻟﺶ ﻭ ﺑﻬﺮﻩﮔﻴﺮﻱ ﺍﺯ‬ ‫ﺗﺠﺮﺑﻪﻫﺎﻱ ﻓﺮﻫﻨﮓﻫﺎﻱ ﺩﻳﮕﺮ ﺍﺳــﺖ‪ .‬ﺷﺎﻳﺪ ﺑﺘﻮﺍﻥ ﺍﻫﻤﻴﺖ‬ ‫ﮔﻔﺖ ﻭﮔﻮﻱ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ ﺭﺍ ﺩﺭ »ﻳﺎﺩﮔﻴﺮﻱ ﺑﺮﺍﯼ ﺯﻧﺪﮔﻲ‬ ‫ﺍﺟﺘﻤﺎﻋﻲ«ﺑــﻪ ﻋﻨﻮﺍﻥ ﻳﻜﻲ ﺍﺯ ﭼﻬﺎﺭ ﺍﺻﻞ ﺁﻣﻮﺯﺵ ﺩﺭ ﻗﺮﻥ‬ ‫ﺑﻴﺴﺖ ﻭ ﻳﮑﻢ ﺧﻼﺻﻪ ﻧﻤﻮﺩ‪(٢٣) .‬‬

‫ﭘﯽ ﻧﻮﺷﺖ‬ ‫ﺑﺮﺍﯼ ﺍﻃﻼﻋﺎﺕ ﺑﻴﺸﺘﺮ ﺩﺭ ﻣﻮﺭﺩ ﺗﺎﺳﻴﺲ ﻭ ﺗﺎﺭﻳﺦ ﻳﻮﻧﺴﮑﻮ‬ ‫ﺑﻪ ﮐﺘﺎﺏ »ﺩﺍﺳــﺘﺎﻥ ﻳﮏ ﻃــﺮﺡ ﻋﻈﻴﻢ‪:‬ﻳﻮﻧﺴﮑﻮ«ﻧﻮﺷــﺘﻪ‬ ‫ﻣﻴﺸﻞ ﮐﻮﻧﻴﻞ ﻟﮑﻮﺳﺖ‪ ،١٩٤٦-١٩٩٣ ،‬ﭘﺎﺭﻳﺲ‪ :‬ﺍﻧﺘﺸﺎﺭﺍﺕ‬ ‫ﻳﻮﻧﺴــﮑﻮ‪ ١٩٩٤ ،‬ﻭ ﮐﺘــﺎﺏ »ﺗﺎﺭﻳــﺦ ﻳﻮﻧﺴــﮑﻮ« ﻓﺮﻧﺎﻧﺪﻭ‬ ‫ﻭﺍﻟﺪﺭﺍﻣﺎ‪،‬ﭘﺎﺭﻳﺲ‪ ،‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﻳﻮﻧﺴﮑﻮ‪ ١٩٩٥،‬ﻣﺮﺍﺟﻌﻪ ﺷﻮﺩ‪.‬‬ ‫ﺑﻴﺴــﺖ ﮐﺸﻮﺭﯼ ﮐﻪ ﺩﺭ ﺍﺑﺘﺪﺍ ﺍﺳﺎﺳــﻨﺎﻣﻪ ﺭﺍ ﺑﻪ ﺗﺼﻮﻳﺐ‬ ‫ﺭﺳﺎﻧﻴﺪﻧﺪ‪:‬ﺍﻧﮕﻠﺴﺘﺎﻥ‪ ،‬ﻧﻴﻮﺯﻳﻠﻨﺪ‪ ،‬ﻋﺮﺑﺴﺘﺎﻥ ﺻﻌﻮﺩﯼ‪،‬ﺍﺗﺤﺎﺩﻳﻪ‬ ‫ﺍﻓﺮﻳﻘﺎﯼ ﺟﻨﻮﺑﯽ‪،‬ﺍﺳﺘﺮﺍﻟﻴﺎ‪ ،‬ﻫﻨﺪ‪،‬ﻣﮑﺰﻳﮏ‪ ،‬ﻗﺮﺍﻧﺴﻪ‪ ،‬ﺟﻤﻬﻮﺭﯼ‬ ‫ﺩﻭﻣﻮﻧﻴــﮏ‪ ،‬ﺗﺮﮐﻴﻪ‪ ،‬ﻣﺼــﺮ‪ ،‬ﻧﺮﻭﮊ‪،‬ﮐﺎﻧﺎﺩﺍ‪،‬ﭼﻴــﻦ‪ ،‬ﺩﺍﻧﻤﺎﺭﮎ‪،‬‬ ‫ﺍﻳﺎﻻﺕ ﻣﺘﺤﺪﻩ ﺍﻣﺮﻳﮑﺎ‪ ،‬ﭼﮑﺴﻠﻮﺍﮐﯽ‪ ،‬ﺑﺮﺯﻳﻞ‪ ،‬ﻟﺒﻨﺎﻥ ﻭ ﻳﻮﻧﺎﻥ‬ ‫ﻣﯽﺑﺎﺷﻨﺪ‪.‬‬ ‫ﺑﻨﺪ ‪ ٥٧‬ﻣﻨﺸﻮﺭ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ ﺑﺮﺍﯼ ﭼﻨﺪﻳﻦ ﻧﻬﺎﺩ ﻭﻳﮋﻩ‬ ‫ﮐﻪ ﺑــﺎ ﺗﻮﺍﻓﻖ ﻧﺎﻣﻪ ﺩﻭﻟﺘﯽ ﺑﻨﻴﺎﻥ ﻧﻬﺎﺩﻩ ﺷــﺪﻩ ﺍﻧﺪ ﻭ ﺩﺍﺭﺍﯼ‬ ‫ﻣﺴــﺌﻮﻟﻴﺖﻫﺎﯼ ﻋﻤﺪﻩ ﺟﻬﺎﻧﯽ ﻫﻤــﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﺩﺭ ﺍﺻﻮﻝ‬ ‫ﺍﺳﺎﺳﯽ ﺁﻧﻬﺎ ﺩﺭ ﺯﻣﻴﻨﻪﻫﺎﯼ ﺍﻗﺘﺼﺎﺩﯼ‪ ،‬ﺍﺟﺘﻤﺎﻋﯽ‪ ،‬ﻓﺮﻫﻨﮕﯽ‪،‬‬ ‫ﺁﻣﻮﺯﺷــﯽ‪ ،‬ﺳــﻼﻣﺖ ﻭ ﺩﻳﮕــﺮ ﺯﻣﻴﻨﻪﻫﺎ ﺗﻌﺮﻳــﻒ ﮔﺮﺩﻳﺪﻩ‬ ‫ﻫﺴﺘﻨﺪ‪ ،‬ﻣﯽﺑﺎﻳﺴﺖ ﺑﺎ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎﺷﻨﺪ‪.‬‬ ‫ﺑﻨﺪ ‪ ١‬ﺍﺳﺎﺳﻨﺎﻣﻪ ﻳﻮﻧﺴﮑﻮ‬ ‫ﺭﺍﻫﺒﺮﺩ ﻣﻴﺎﻥ ﻣﺪﺕ ﻳﻮﻧﺴــﮑﻮ‪(٤/٣١c)٢٠٠١-٢٠٠٧ ،‬‬ ‫ﭘﺎﺭﮔﺮﺍﻑ ‪ ،٣٠‬ﺻﻔﺤﻪ ‪ ٦‬ﻭ‬ ‫ﺭﺍﻫﺒﺮﺩ ﻣﻴﺎﻥ ﻣﺪﺕ ﻳﻮﻧﺴــﮑﻮ‪(٤/٣٤c)٢٠٠٨-٢٠١٣ ،‬‬ ‫ﭘﺎﺭﮔﺮﺍﻑ ‪ ،٤‬ﺻﻔﺤﻪ ‪.٧‬‬ ‫ﺑﻨﺪ ‪ ١ .٢‬ﺍﺯ ﺍﺳﺎﺳﻨﺎﻣﻪ ﮐﻤﻴﺴﻴﻮﻥ ﮐﺎﻧﺎﺩﺍﻳﯽ ﻳﻮﻧﺴﮑﻮ‬ ‫ﺑﻪ ﻣﻨﻈﻮﺭ ﺩﺳﺘﺮﺳــﯽ ﺑﻪ ﻓﻬﺮﺳــﺖ ﮐﺎﻣﻠﯽ ﺍﺯ ﺳﺎﻝﻫﺎﯼ‬ ‫ﺟﻬﺎﻧــﯽ ﺍﻋﻼﻡ ﺷــﺪﻩ ﺗﻮﺳــﻂ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ ﺑــﻪ ﺍﺩﺭﺱ‬ ‫ﺍﻟﮑﺘﺮﻭﻧﻴﮑﯽ ﺫﻳﻞ ﻣﺮﺍﺟﻌﻪ ﻧﻤﺎﻳﻴﺪ‪:‬‬ ‫‪http://www. unac. org/en/news-events/un‬‬‫‪days/international- years. asp‬‬

‫ﺍﺳﻨﺎﺩ ﺑﻴﺴــﺖ ﻭ ﭼﻬﺎﺭﻣﻴﻦ ﮐﻨﻔﺮﺍﻧﺲ ﻋﻤﻮﻣﯽ‪/٣٤ C ،‬‬ ‫ﺭﺍﯼ ‪.٢٠٠٧ ،»٤٦‬‬ ‫ﺭﺍﯼ ﻣﺠﻤﻊ ﻋﻤﻮﻣﯽ ﺳــﺎﺯﻣﺎﻥ ﻣﻠــﻞ‪،٩٠/٦٢/A/RES‬‬ ‫‪ ١٧‬ﺩﺳــﺎﻣﺒﺮ ‪ ٢٠٠٧‬ﻭ ﺭﺍﯼ ﺍﻧﺠﻤﻦ ﻋﻤﻮﻣﯽ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ‬ ‫‪ ٢٢/٦٣/A/RES‬ﺩﺭ ‪ ١٣‬ﻧﻮﺍﻣﺒﺮ ‪.٢٠٠٨‬‬ ‫ﺭﺍﻫﺒــﺮﺩ ﻣﻴــﺎﻥ ﻣــﺪﺕ ﻳﻮﻧﺴــﮑﻮ‪،٢٠٠٨ -٢٠١٣ ،‬‬ ‫)‪ ،(٤/٣١c‬ﭘﺎﺭﺍﮔﺮﺍﻑﻫﺎﯼ ‪ ،٩٥ -١٠٣‬ﺻﺺ ‪.٢٦-٢٧‬‬

‫ﺭﺍﯼ ﻣﺠﻤﻊ ﻋﻤﻮﻣﯽ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ‪،١٨٧/٤١/A/RES‬‬ ‫‪ ٨‬ﺩﺳﺎﻣﺒﺮ ‪.١٩٨٦‬‬ ‫ﺧﺎﻭﻳــﺎﺭ ﭘﺮﺯ ﺩﻭﮐﻮﻳــﺎﺭ‪» ،‬ﺗﻨــﻮﻉ ﺧﻼﻕ ﻣــﺎ«‪ ،‬ﭘﺎﺭﻳﺲ‪،‬‬ ‫ﺍﻧﺘﺸــﺎﺭﺍﺕ ﻳﻮﻧﺴﮑﻮ‪ ،‬ﺍﮐﺴــﻔﻮﺭﺩ ﻭﺍﯼ ﺑﯽﺍﭺ‪،١٩٩٥ ،‬ﺻﻔﺤﻪ‬ ‫‪.١٠‬‬ ‫ﺳﺮﻣﺎﻳﻪ ﮔﺬﺍﺭﯼ ﺑﺮ ﺭﻭﯼ ﺗﻨﻮ ٍﻉ ﻓﺮﻫﻨﮕﯽ ﻭ ﮔﻔﺘﻤﺎﻥ ﻣﻴﺎﻥ‬ ‫ﻓﺮﻫﻨﮕﯽ‪،‬ﮔــﺰﺍﺭﺵ ﺟﻬﺎﻧﯽ ﻳﻮﻧﺴــﮑﻮ‪ ،‬ﭘﺎﺭﻳﺲ‪ ،‬ﺍﻧﺘﺸــﺎﺭﺍﺕ‬ ‫ﻳﻮﻧﺴﮑﻮ‪ .٢٠٠٩،‬ﺧﻼﺻﻪﺍﯼ ﺍﺯ ﮔﺰﺍﺭﺵ ﺑﺮﺍﯼ ﺩﺍﻧﻠﻮﺩ ﺭﺍﻳﮕﺎﻥ‬ ‫ﺩﺭ ﺁﺩﺭﺱ ﺍﻟﮑﺘﺮﻭﻧﻴﮑﯽ ﺯﻳﺮ ﻣﻮﺟﻮﺩ ﺍﺳﺖ‪:‬‬

‫‪pdf/2010/2010-actionplan-en‬‬

‫‪http://whc. unesco. org/en/35/‬‬

‫ﺭﺍﯼ ﻣﺠﻤــﻊ ﻋﻤﻮﻣــﯽ ﺳــﺎﺯﻣﺎﻥ ﻣﻠــﻞ ‪A/‬‬ ‫‪ ٢٠٣،١٩/٦١/RES‬ﺯﺍﻧﻮﻳﻪ ‪.٢٠٠٧‬‬ ‫ﺑﻪ ﺩﺳﺘﻮﺭ ﺟﻠﺴﻪ ﺑﻴﺴﺖ ﻭ ﻳﮑﻢ ﺩﺭ ﻓﺼﻞ ‪ ١٥‬ﺍﺯ ﮔﺰﺍﺭﺵ‬ ‫ﭘﺎﻳﺎﻧﯽ ﻣﺮﺍﺟﻌﻪ ﻧﻤﺎﺋﻴﺪ‪.‬‬ ‫»ﺗﻨــﻮﻉ ﺯﻳﺴــﺘﯽ ﺩﺭ ﺳــﺎﻝ ‪ «٢٠١٠‬ﺩﺭ ﻣﻨﻈــﺮ ﺳــﻮﻡ‬ ‫ﺗﻨﻮﻉ ﺯﻳﺴــﺘﯽ ﺟﻬﺎﻧﯽ‪ ،‬ﺩﺳﺘﺮﺳﯽ ﻣﺴــﺘﻘﻴﻢ ﺑﻪ ﺩﺑﻴﺮﺧﺎﻧﻪ‬ ‫ﮐﻨﻮﺍﻧﺴــﻴﻮﻥ ﺗﻨــﻮﻉ ﺯﻳﺴــﺖ ﻣﺤﻴﻄﯽ ﺍﺯ ﻃﺮﻳــﻖ ﺁﺩﺭﺱ‬ ‫ﺍﻟﮑﺘﺮﻭﻧﻴﮑــﯽ ﺯﻳــﺮ ﻣﻤﮑــﻦ ﺍﺳــﺖ‪www. cbd. int/،‬‬ ‫‪GBO٣‬‬ ‫ﺑﻪ ﻣﻨﻈﻮﺭ ﺩﺳﺘﺮﺳــﯽ ﺑﻪ ﺍﻃﻼﻋﺎﺕ ﺑﻴﺸــﺘﺮ ﺩﺭ ﻣﻮﺭﺩ ‪٨‬‬ ‫ﻫﺪﻑ ﻫﺰﺍﺭﻩ ﺗﻮﺳــﻌﻪ ﺑﻪ ﺁﺩﺭﺱ ﺍﻟﮑﺘﺮﻭﻧﻴﮑﯽ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ‬ ‫ﻣﺮﺍﺟﻌﻪ ﮐﻨﻴﺪ‪.‬‬

‫ﻧﻮﺭﺍﻣﻴﺸﻞ‪،‬ﻣﺸــﺘﻴﻠﺪ ﺭﻭﺳــﻠﺮ ﻭ ﭘﻴﺮﻣــﺎﺭﯼ ﺗﺮﻳــﮑﺎﺩ‪،‬‬ ‫ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﻭ ﻭﻳﺮﺍﺳﺘﺎﺭﺍﻥ ﮐﺘﺎﺏ »ﻣﻨﺎﻇﺮ ﻣﻴﺮﺍﺙ ﻓﺮﻫﻨﮕﯽ‬ ‫ﺟﻬﺎﻧﯽ ‪ -‬ﺭﺳــﺎﻟﻪﺍﯼ ﺩﺭﺟﻬﺖ ﻣﺬﺍﮐــﺮﻩ ﻭ ﺗﺪﺑﻴﺮ«‪ ،‬ﻣﻘﺎﻻﺕ‬ ‫‪٢٦‬ﮔﺎﻧــﻪ ﻣﻴﺮﺍﺙ ﺟﻬﺎﻧــﯽ‪ ،‬ﭘﺎﺭﻳﺲ‪ ،‬ﻣﺮﮐــﺰ ﻣﻴﺮﺍﺙ ﺟﻬﺎﻧﯽ‬ ‫ﻳﻮﻧﺴﮑﻮ‪.٢٠٠٩ ،‬‬ ‫ﺍﺳﻨﺎﺩ ﺳــﯽ ﻭ ﭘﻨﺠﻤﻴﻦ ﮐﻨﻔﺮﺍﻧﺲ ﻋﻤﻮﻣﯽ‪ /٣٥C،‬ﺭﺍﻱ‬ ‫‪.٤٣،٢٠٠٩‬‬ ‫ﭘﻴﺸــﻨﻬﺎﺩﯼ ﺩﺭ ﺯﻣﻴﻨﻪ ﻣﻨﻈﺮ ﺷــﻬﺮﯼ ﻭ ﺗﺎﺭﻳﺨﯽ‪،‬ﭘﻴﺶ‬ ‫ﻧﻮﻳﺲ ﺍﻭﻝ‪ ،‬ﺑﺪﻭﻥ ﺗﺎﺭﻳﺦ‪) ،‬ﺍﮔﻮﺳﺖ ‪ ،(٢٠١٠‬ﭘﺎﺭﺍﮔﺮﺍﻑﻫﺎﯼ‬ ‫‪ ١٣ ،٩‬ﻭ‪.٣١‬‬ ‫ﮐﺘــﺎﺏ »ﻳﺎﺩﮔﻴــﺮﯼ‪ :‬ﮔﻨﺠــﯽ ﺩﺭ ﺩﺭﻭﻥ« ﺍﺯ ﺟــﮏ‬ ‫ﺩﻟﻮﺭ‪،‬ﮔﺰﺍﺭﺵ ﮐﻤﻴﺴﻴﻮﻥ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﺁﻣﻮﺯﺵ ﺩﺭ ﻗﺮﻥ‪٢١‬ﺑﻪ‬ ‫ﺳﺎﺯﻣﺎﻥ ﻳﻮﻧﺴﮑﻮ‪ ،‬ﭘﺎﺭﻳﺲ‪ ،‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﻳﻮﻧﺴﮑﻮ‪.١٩٩٦،‬‬

‫ﻃﺮﺡ ﻋﻤﻠﻴﺎﺗﯽ ﺑﻪ ﻣﻨﺎﺳــﺒﺖ ﺑﺰﺭﮔﺪﺍﺷــﺖ ﺳﺎﻝ ﺟﻬﺎﻧﯽ‬ ‫ﺗﻘﺎﺭﻥ ﻓﺮﻫﻨﮓﻫﺎ ﺩﺭ ﺳﺎﻝ ‪ ،٢٠١٠‬ﺳﻨﺪ‪ ((٥٥/C ٣٥‬ﺍﺭﺍﺋﻪ‬ ‫ﺷــﺪﻩ ﺑﻪ ﮐﻨﻔﺮﺍﻧﺲ ﻋﻤﻮﻣﯽ ﻳﻮﻧﺴــﮑﻮ ﺩﺭ ﺍﮐﺘﺒﺮ ‪ ٢٠٠٩‬ﻭ ‪http://unesdoc. unesco. org/images/ 0018/‬‬ ‫ﺭﺍﯼ ﺳــﯽ ﻭ ﭘﻨﺠﻤﻴــﻦ ﮐﻨﻔﺮﺍﻧﺲ ﻋﻤﻮﻣــﯽ‪.٣٥C/Res ،‬‬ ‫‪001847/ 184755e. pdf‬‬ ‫ﺟﻬــﺖ ﺩﺳﺘﺮﺳــﯽ ﺑــﻪ ﺍﻃﻼﻋــﺎﺕ ﺑﻴﺸــﺘﺮ ﺩﺭ ﻣــﻮﺭﺩ‬ ‫‪ .٢٠٠٧;٤٧‬ﻭ ﻫﻤﭽﻨﻴــﻦ ﺟﻬــﺖ ﻣﺸــﺎﻫﺪﻩ ﺁﺧﺮﻳﻦ ﻃﺮﺡ‬ ‫ﮐﻨﻮﺍﻧﺴﻴﻮﻥ ﻭ ﻣﻨﺎﻃﻖ ﻣﻴﺮﺍﺙ ﺟﻬﺎﻧﯽ ﺑﻪ ﺁﺩﺭﺱ ﺍﻟﮑﺘﺮﻭﻧﻴﮑﯽ‬ ‫ﻋﻤﻠﻴﺎﺗﯽ ﺑﻪ ﺍﺩﺭﺱ ﺍﻟﮑﺘﺮﻭﻧﻴﮑﯽ ﺯﻳﺮ ﻣﺮﺍﺟﻌﻪ ﮐﻨﻴﺪ‪:‬‬ ‫‪ http://www.‬ﺯﻳﺮ ﻣﺮﺍﺟﻌﻪ ﮐﻨﻴﺪ‪:‬‬ ‫‪unesco.‬‬ ‫‪org/culture/‬‬

‫‪http://‬ﺍ‪www. un. org/millenniuumgoals/‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫‪٨٥‬‬

‫ﺩﺭﺁﻣﺪﯼ ﺑــﺮ ﮔﻔﺖ ﻭﮔﻮﯼ ﺑﻴﻦ ﺩﻳﻨﯽ‪ :‬ﺑﺮﺭﺳــﯽ‬ ‫ﺗﺎﺭﻳﺨﭽﻪﮔﻔﺖﻭﮔﻮﯼﺑﻴﻦﺍﺩﻳﺎﻥﺩﺭﺭﻭﺳﻴﻪﻣﻌﺎﺻﺮ‬ ‫ﻧﻮﻳﺴﻨﺪﻩ‪ :‬ﻣﺎﺭﻳﻨﺎ ﻓﻴﻮﺩﻭﺭﻭﺍ‬ ‫ﺗﻨﻈﻴﻢ‪:‬ﺭﺍﻳﺰﻧﯽ ﻓﺮﻫﻨﮕﯽ ﺭﻭﺳﻴﻪ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٨٦‬‬

‫ﻫﻤﻪ ﻣﺎ ﺑﺎﺭﻫﺎ ﻋﺒﺎﺭﺕ ﮔﻔﺖ ﻭﮔﻮﯼ ﺑﻴﻦ ﺍﺩﻳﺎﻥ ﺭﺍ ﺷﻨﻴﺪﻩ‬ ‫ﺍﻳــﻢ‪ .‬ﺍﻳﻦ ﺍﺻﻄﻼﺡ ﺍﺣﺴﺎﺳــﺎﺕ ﻣﺨﺘﻠﻔــﯽ ﺭﺍ ﺩﺭ ﻭﺟﻮﺩ ﻣﺎ‬ ‫ﺑﺮﻣــﯽ ﺍﻧﮕﻴﺰﺩ‪ :‬ﻋﺪﻩﺍﯼ ﻣﻌﺘﻘﺪﻧﺪ‪ ،‬ﮐــﻪ ﺍﻳﻦ ﮔﻔﺖ ﻭﮔﻮ ﻳﮏ‬ ‫ﮐﺎﺭ ﺳﻴﺎﺳــﯽ ﺑﻮﺩﻩ ﻭ ﺑﻪ ﻃﻮﺭ ﮐﺎﻣﻞ ﺍﺯ ﺯﻧﺪﮔﯽ ﻣﺮﺩﻡ ﻋﺎﺩﯼ‬ ‫ﻭ ﺑﺎﺍﻳﻤﺎﻥ ﺟﺪﺍﺳــﺖ‪ .‬ﻋﺪﻩ ﺩﻳﮕﺮﯼ ﺩﺭ ﺍﻳﻦ ﮔﻔﺖ ﻭﮔﻮﻫﺎ ﺑﻪ‬ ‫ﺩﻧﺒﺎﻝ ﺗﻼﺵﻫﺎﯼ ﺻﻠﺢ ﺩﻭﺳﺘﺎﻧﻪ ﻫﺴﺘﻨﺪ‪ .‬ﺑﺮﺧﯽ ﻧﻴﺰ ﺗﺄﮐﻴﺪ‬ ‫ﻣﯽﮐﻨﻨــﺪ‪ ،‬ﮐﻪ ﻧﻴﺎﺯﯼ ﺑــﻪ ﮔﻔﺖ ﻭﮔﻮ ﻧﻴﺴــﺖ‪ .‬ﺯﻳﺮﺍ ﺍﻣﮑﺎﻥ‬ ‫ﮔﻔﺖ ﻭﮔﻮﯼ ﺑﻴﻦ ﺍﺩﻳﺎﻥ ﻭﺟــﻮﺩ ﻧﺪﺍﺭﺩ؛ ﻣﺘﻌﺼﺒﺎﻥ ﻣﺬﻫﺒﯽ‬ ‫ﻭ ﻗﺎﻟﺐﻫــﺎﯼ ﻣﺨﺘﻠــﻒ ﺩﻳﻨﯽ ﻭ ﻓﺮﻫﻨﮕــﯽ ﻣﻠﺖﻫﺎ ﻭ ﺍﻗﻮﺍﻡ‬ ‫ﮔﻮﻧﺎﮔــﻮﻥ ﺑﻪ ﻣﺆﻣﻨﺎﻥ ﺍﻣﮑﺎﻥ ﻧﺰﺩﻳﮏ ﺷــﺪﻥ ﺑﻪ ﻳﮑﺪﻳﮕﺮ ﺭﺍ‬ ‫ﻧﻤﯽﺩﻫﻨﺪ‪ .‬ﺍﻣﺎ ﮔﻔﺖ ﻭﮔﻮﯼ ﺑﻴﻦ ﺍﺩﻳﺎﻥ ﺑﻴﺶ ﺍﺯ ﺑﻴﺴﺖ ﺳﺎﻝ‬ ‫ﺍﺳﺖ ﮐﻪ ﺩﺭ ﺭﻭﺳﻴﻪ ﺍﺩﺍﻣﻪ ﻳﺎﻓﺘﻪ ﻭ ﻧﺘﺎﻳﺞ ﻗﺎﺑﻞ ﺗﻮﺟﻬﯽ‪ ،‬ﻫﻢ‬ ‫ﺩﺭ ﺯﻧﺪﮔــﯽ ﻫﺮ ﻳﮏ ﺍﺯ ﮔﺮﻭﻩﻫﺎ ﺑﻪ ﻃﻮﺭ ﺟﺪﺍﮔﺎﻧﻪ‪ ،‬ﻭ ﻫﻢ ﺩﺭ‬ ‫ﺗﻤﺎﻡ ﻣﺤﺪﻭﺩﻩ ﺗﻤﺪﻥ ﺭﻭﺳــﻴﻪ ﺑﻪ ﻫﻤﺮﺍﻩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ‬ ‫ﮔﻔﺖ ﻭﮔﻮﻫﺎ ﻧﺸــﺎﻥ ﺩﺍﺩﻧﺪ‪ ،‬ﮐﻪ ﺍﺩﻳﺎﻥ ﺳــﻨﺘﯽ ﮐﺸﻮﺭﻫﺎﯼ ﻣﻨﺎﻗﺸﻪ ﺑﻴﻦ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺍﺭﻣﻨﺴﺘﺎﻥ ﺑﺮ ﺳﺮ ﻣﻨﻄﻘﻪ ﻗﺮﻩ ﺑﺎﻍ‬ ‫ﺧﻄﺮ ﺍﺻﻠﯽ ﻣﻨﺎﻗﺸــﻪ ﻗﺮﻩ ﺑﺎﻍ‪ ،‬ﺍﻣﮑﺎﻥ ﺗﻐﻴﻴﺮ ﻭ ﺩﮔﺮﮔﻮﻧﯽ‬ ‫ﻣﺸﺘﺮﮎ ﺍﻟﻤﻨﺎﻓﻊ ﺍﺯ ﺍﻣﮑﺎﻧﺎﺕ ﺳﺎﺯﻧﺪﻩ ﺑﺎﻻﻳﯽ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﻮﺩﻩ‬ ‫ﻭ ﻧﻴــﺰ ﻋﻼﻗﻤﻨﺪﯼ ﺑﻪ ﺍﺣﺘﺮﺍﻡ ﻭ ﺻﻠﺢ ﻣﺘﻘﺎﺑﻞ ﺩﺭ ﻣﻴﺎﻥ ﻣﻠﻞ ﺁﻥ ﺍﺯ ﺷــﮑﻞ ﻳﮏ ﻣﻨﺎﻗﺸﻪ ﻋﺎﺩﯼ ﺑﻪ ﺟﻨﮓ ﻣﺬﻫﺒﯽ ﺑﻮﺩ ﮐﻪ‬ ‫ﻭ ﺍﻗﻮﺍﻡ ﻣﺨﺘﻠﻒ ﺑﺎﺍﻳﻤﺎﻥ ﺩﺭ ﺭﻭﺳــﻴﻪ ﻭ ﮐﺸﻮﺭﻫﺎﯼ ﻣﺸﺘﺮﮎ ﺑﺪﻭﻥ ﺷــﮏ ﺗﻤﺎﻡ ﻗﻔﻘﺎﺯ ﺭﺍ ﺩﺭﺑــﺮ ﻣﯽﮔﺮﻓﺖ‪ .‬ﻫﺮ ﺩﻭ ﻃﺮﻑ‬

‫ﺍﻟﻤﻨﺎﻓﻊ ﺍﺯ ﻫﺮ ﻣﻴﻞ ﺩﻳﮕﺮﯼ ﻗﻮﯼﺗﺮ ﺍﺳﺖ‪.‬‬ ‫ﺑــﺮﺍﯼ ﺍﺛﺒﺎﺕ ﺩﻭﺑﺎﺭﻩ ﺍﻳﻦ ﻣﻮﺿﻮﻉ‪ ،‬ﺑﻪ ﻣﻄﺎﻟﻌﻪ ﻭ ﺑﺮﺭﺳــﯽ‬ ‫ﻋﻮﺍﻣﻞ ﻳﺎﺩ ﺷــﺪﻩ ﺩﺭ ﻧﻮﺷﺘﻪﻫﺎﯼ ﮐﺎﺭﺷﻨﺎﺱ ﻣﺸﻬﻮﺭ ﺭﻭﺍﺑﻂ‬ ‫ﺍﺳــﻼﻡ ﻭ ﻣﺴــﻴﺤﻴﺖ ﻭ ﻣﺪﻳﺮ ﻣﺮﮐﺰ ﺣﻘﻮﻕ ﺑﺸﺮ ﮐﻠﻴﺴﺎﯼ‬ ‫ﺍﺭﺗﺪﻭﮐﺲ ﺭﻭﺳﻴﻪ‪ ،‬ﺁﻗﺎﯼ ﺭﻣﺎﻥ ﺳﻴﻼﻧﺘﻴﻒ ﭘﺮﺩﺍﺧﺘﻴﻢ‪.‬‬ ‫ﺍﻳﻦ ﻧﻮﻳﺴــﻨﺪﻩ ﻣﺪﻋﯽ ﺍﺳﺖ‪ ،‬ﻃﯽ ﺳــﺎﻝﻫﺎﯼ ‪ ١٩٨٨‬ﺑﻪ‬ ‫ﻋﻠﺖ ﻟﺰﻭﻡ ﺗﻮﻗﻒ ﻣﻨﺎﻗﺸــﺎﺕ ﻧﻈﺎﻣﯽ ﺩﺭ ﻗﻔﻘﺎﺯ ﮔﻔﺖ ﻭﮔﻮﯼ‬ ‫ﺍﺩﻳﺎﻥ ﺩﺭ ﺍﺗﺤﺎﺩ ﺟﻤﺎﻫﻴﺮ ﺷــﻮﺭﻭﯼ ﺳــﺎﺑﻖ ﺍﻓﺰﺍﻳﺶ ﻳﺎﻓﺖ‪.‬‬ ‫ﻭﻟﯽ ﺍﻳﻦ ﺷــﺮﻭﻉ ﺧﻮﺏ ﺩﻳﺮﯼ ﻧﭙﺎﻳﻴﺪ ﮐﻪ ﺑﻪﻭﺍﺳﻄﻪ ﺍﻓﺰﺍﻳﺶ‬ ‫ﺳــﻄﺢ ﺗﻨﺶ ﺩﺭ ﻣﻨﻄﻘﻪ ﺑﺎ ﻣﺤﺪﻭﺩﻳﺖﻫﺎﻳﯽ ﻣﻮﺍﺟﻪ ﺷــﺪ‪،‬‬ ‫ﺣﺘﯽ ﺩﺭ ﭼﻨﻴﻦ ﺷــﺮﺍﻳﻄﯽ ﻧﻴﺰ‪ ،‬ﻋﻘﻼﻧﻴﺖ ﺣﺎﮐﻢ ﺑﺮ ﺑﺮﺧﯽ‬ ‫ﮔﺮﻭﻩﻫﺎ ﻭ ﺍﺷــﺨﺎﺹ‪ ،‬ﺭﺍﻫﺒﺮ ﮔﻔﺖ ﻭ ﮔﻮﯼ ﺑﻴﻦ ﺩﻳﻨﯽ ﺑﻮﺩﻩ‬ ‫ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺍﻥ ﺟﻤﻠﻪ ﻣﯽﺗﻮﺍﻥ ﺑﻪ ﻣﻮﺍﺭﺩ ﺯﻳﺮ ﺍﺷﺎﺭﻩ ﮐﺮﺩ‪:‬‬

‫ﺟﻤﻬﻮﺭﯼ ﭼﭽﻦ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫ﺩﺭ ﭘﺎﻳﺎﻥ ﺳــﺎﻝ ‪ ١٩٩٤‬ﭘﺲ ﺍﺯ ﺁﻏــﺎﺯ ﺟﻨﮓ ﺍﻭﻝ ﭼﭽﻦ‬ ‫ﺟﻮﻫــﺮ ﺩﻭﺩﺍﻳﻒ‪ ،‬ﺭﺋﻴﺲ ﺟﻤﻬﻮﺭ ﭼﭽــﻦ‪ ،‬ﺍﺯ ﻫﻤﮑﺎﺭ ﺧﻮﺩ‪،‬‬ ‫ﻣﻔﺘﯽ ﺣﺴــﻴﻦ ﺁﻟﺴــﺎﺑﮑﻮﻑ‪ ،‬ﺧﻮﺍﺳــﺖ ﺩﺭ ﻣﻘﺎﺑﻞ ﺭﻭﺳﻴﻪ‬ ‫ﺣﮑــﻢ ﺟﻬﺎﺩ ﺍﻋﻼﻡ ﮐﻨﺪ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﺑﺮﺗﺮﯼ ﻣﺠﺎﻫﺪﺍﻥ ﭼﭽﻨﯽ‬ ‫ﺭﺍ ﻓﺮﺍﻫــﻢ ﻣﯽﮐــﺮﺩ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ‪ ،‬ﺁﻧﻬــﺎ ﺍﺯ ﺗﺠﺰﻳﻪ ﻃﻠﺒﺎﻥ‬ ‫ﻭ ﭼﺮﻳﮏﻫــﺎﯼ ﻋﺎﺩﯼ ﺑﻪ ﻣﺠﺎﻫﺪﺍﻥ ﻭ ﻣﺒﺎﺭﺯﺍﻥ ﺭﺍﻩ ﺍﺳــﻼﻡ‬ ‫ﺗﺒﺪﻳﻞ ﻣﯽﺷﺪﻧﺪ‪ .‬ﺍﻣﺎ ﻣﻔﺘﯽ ﭼﭽﻦ ﻧﻪ ﺗﻨﻬﺎ ﺍﺯ ﺍﺟﺮﺍﯼ ﻓﺮﻣﺎﻥ‬ ‫ﺩﻭﺩﺍﻳﻒ ﺳــﺮﺑﺎﺯ ﺯﺩ‪ ،‬ﺑﻠﮑﻪ ﺑﺎ ﻋﺰﻳﻤﺖ ﺑﻪ ﻣﺴﮑﻮ ﻭ ﻣﻼﻗﺎﺕ ﺑﺎ‬ ‫ﺍﺳــﻘﻒ ﺁﻟﮑﺴــﯽ ﺩﻭﻡ ﻓﻌﺎﻻﻧﻪ ﺩﺭ ﺭﻭﻧﺪ ﺻﻠﺢ ﺷﺮﮐﺖ ﮐﺮﺩ‪.‬‬ ‫ﺩﺭ ﺑﻴﺎﻧﻴﻪ ﻣﻨﺘﺸــﺮﻩ ﺩﺭ ﭘﺎﻳــﺎﻥ ﻣﺬﺍﮐﺮﺍﺕ ﺑﺮ ﻋﺪﻡ ﻭﺟﻮﺩ ﻫﺮ‬ ‫ﻧﻮﻉ ﺍﻧﮕﻴﺰﻩ ﻣﺬﻫﺒﯽ ﺩﺭ ﺑﺤﺮﺍﻥ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩ‪ ،‬ﺗﺄﮐﻴﺪ ﺷــﺪ‪.‬‬ ‫ﺍﺳــﻘﻒ ﻭ ﻣﻔﺘﯽ ﺍﻋــﻼﻡ ﮐﺮﺩﻧﺪ‪» :‬ﻣﺎ ﺑــﺎ ﻗﺎﻃﻌﻴﺖ ﻫﺮ ﻧﻮﻉ‬ ‫ﺍﺣﺘﻤﺎﻟﯽ ﺩﺭ ﻣﻮﺭﺩ ﺍﻣﮑﺎﻥ ﺗﺒﺪﻳﻞ ﻣﻨﺎﻗﺸــﻪ ﭼﭽﻦ ﺑﻪ ﺗﻘﺎﺑﻞ‬ ‫ﺑﻴﻦ ﻣﺴﻴﺤﻴﺎﻥ ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﺍ ﺭﺩ ﻣﯽﮐﻨﻴﻢ‪ .‬ﭘﻴﺮﻭﺍﻥ ﻭﺍﻗﻌﯽ‬ ‫ﺍﻳﻦ ﺩﻭ ﻣﺬﻫﺐ ﺗﻨﻬﺎ ﺁﺭﺯﻭﻣﻨﺪ ﺻﻠﺢ ﻣﯽﺑﺎﺷــﻨﺪ‪ .‬ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ‬

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‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺟﻬﺖ ﺗﺴــﺮﻳﻊ ﺩﺭ ﺍﻳــﻦ ﺩﮔﺮﮔﻮﻧﯽ ﺗــﻼﺵ ﻣﯽﮐﺮﺩﻧﺪ؛ ﺍﻣﺎ‬ ‫ﺭﻫﺒﺮﺍﻥ ﻣﺬﻫﺒﯽ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺍﺭﻣﻨﺴﺘﺎﻥ‪ ،‬ﺷﻴﺦ ﺍﻻﺳﻼﻡ ﺍﷲ‬ ‫ﺷﮑﺮ ﭘﺎﺷﺎﺯﺍﺩﻩ ﻭ ﺍﺳﻘﻒ ﮐﻠﻴﺴــﺎﯼ ﮐﺎﺗﻮﻟﻴﮏ‪ ،‬ﻭﺍﺯﮔﻦ ﺍﻭﻝ‪،‬‬ ‫ﺟﻬﺖ ﺍﻧﺠﺎﻡ ﻣﺬﺍﮐﺮﻩ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺑﻪ ﺗﻮﺍﻓﻖ ﺭﺳﻴﺪﻧﺪ‪ .‬ﺗﺎ ﭘﻴﺶ‬ ‫ﺍﺯ ﺑﺮﮔﺰﺍﺭﯼ ﻣﺬﺍﮐﺮﺍﺕ ﺭﻫﺒﺮﺍﻥ ﺩﻳﻨﯽ‪ ،‬ﺳﻴﺎﺳﺘﻤﺪﺍﺭﺍﻥ ﺑﻪ ﺑﻦ‬ ‫ﺭﺳﻴﺪﻩ ﻭ ﺗﻤﺎﻡ ﺍﻣﻴﺪﻫﺎ ﺗﻨﻬﺎ ﺑﻪ ﺩﻳﭙﻠﻤﺎﺳﯽ ﻣﺬﻫﺒﯽ ﻭ ﮔﻔﺖ‬ ‫ﻭﮔﻮﻫﺎﯼ ﺻﻠﺢ ﻃﻠﺒﺎﻧﻪ ﺷﻴﺦ ﺍﻻﺳﻼﻡ ﻭ ﺍﺳﻘﻒ ﮐﺎﺗﻮﻟﻴﮏ ﺑﻮﺩ‬ ‫ﮐﻪ ﺑﻪ ﺧﻮﺑﯽ ﺑــﺎ ﻋﺮﻑ ﻭ ﻗﻮﺍﻧﻴﻦ ﮐﻨﻔﺮﺍﻧﺲﻫﺎﯼ ﺑﻴﻦ ﺩﻳﻨﯽ‬ ‫ﺁﺷﻨﺎ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺍﻭﻟﻴﻦ ﺩﻳﺪﺍﺭ ﺍﷲ ﺷﮑﺮ ﭘﺎﺷﺎﺯﺍﺩﻩ ﻭ ﻭﺍﺯﮔﻦ ﺍﻭﻝ ﮐﻪ ﺑﻪ ﺣﻞ‬ ‫ﻭ ﻓﺼﻞ ﻣﻨﺎﻗﺸــﻪ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺍﺭﻣﻨﺴﺘﺎﻥ ﺍﺧﺘﺼﺎﺹ ﻳﺎﻓﺘﻪ‬ ‫ﺑــﻮﺩ‪ ،‬ﺩﺭ ﻓﻮﺭﻳﻪ ‪ ١٩٨٨‬ﺑﺮﮔﺰﺍﺭ ﺷــﺪ‪ .‬ﺍﻳــﻦ ﺩﻳﺪﺍﺭ ﻣﻮﻓﻘﻴﺖ‬ ‫ﺁﻣﻴﺰ ﺑﻮﺩﻩ ﻭ ‪ ٥‬ﺳــﺎﻝ ﺑﻌﺪ‪ ،‬ﺩﺭ ﺗﺎﺭﻳﺦ ‪ ٦‬ﺗﺎ ‪ ٨‬ﻓﻮﺭﻳﻪ ‪١٩٩٣‬‬ ‫ﻣﻴــﻼﺩﯼ ﺑﻪ ﺍﺑﺘﮑﺎﺭ ﺷــﻮﺭﺍﯼ ﺟﻬﺎﻧــﯽ ﮐﻠﻴﺴــﺎﻫﺎ ﻭ ﺑﻮﻳﮋﻩ‬ ‫ﮐﻠﻴﺴﺎﯼ ﺍﺭﺗﺪﻭﮐﺲ ﺭﻭﺳﻴﻪ ﺩﺭ ﮊﻧﻮ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﻣﺬﻫﺒﯽ ﺩﻭ‬ ‫ﮐﺸﻮﺭ ﺩﻭﺑﺎﺭﻩ ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﺩﻳﺪﺍﺭ ﮐﺮﺩﻧﺪ‪ [١] .‬ﺭﻫﺒﺮﺍﻥ ﺩﻳﻨﯽ‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﻭ ﺍﺭﻣﻨﺴــﺘﺎﻥ‪ ،‬ﻃﺮﻓﻴﻦ ﻣﻨﺎﻗﺸﻪ ﺭﺍ ﺑﻪ ﺁﺗﺶ ﺑﺲ‬ ‫ﻭ ﺑﺮﺧﻮﺭﺩ ﺍﻧﺴﺎﻧﯽ ﺑﺎ ﺍﺳﺮﺍﯼ ﺟﻨﮕﯽ ﺩﻋﻮﺕ ﮐﺮﺩﻧﺪ‪[٢] .‬‬ ‫ﻫﺮ ﺩﻭ ﻃــﺮﻑ ﺗﻮﺍﻓﻖ ﮐﺮﺩﻧﺪ ﮐﻪ ﻣﻨﺎﻗﺸــﻪ ﻗﺮﻩ ﺑﺎﻍ ﻓﺎﻗﺪ‬ ‫ﺍﻧﮕﻴﺰﻩﻫﺎﯼ ﻣﺬﻫﺒﯽ ﺑﻮﺩﻩ ﻭ ﻓﻘﻂ ﺟﻨﺒﻪ ﺳﻴﺎﺳــﯽ ﺩﺍﺭﺩ ﻭ ﺑﺎ‬ ‫ﺍﻳﻦ ﮐﺎﺭ ﺍﻣﮑﺎﻥ ﻭ ﺯﻣﻴﻨﻪ ﺩﺭﻭﻍ ﭘﺮﺩﺍﺯﯼ ﻭ ﻓﺘﻨﻪ ﮔﺮﯼ ﺩﺭ ﺍﻳﻦ‬ ‫ﻣﻮﺭﺩ ﺭﺍ ﺳﻠﺐ ﮐﺮﺩﻧﺪ‪.‬‬ ‫ﺩﺭ ﺍﻋﻼﻣﻴﻪ ﻣﺸــﺘﺮﮎ ﻃﺮﻓﻴﻦ ﭼﻨﻴﻦ ﺍﻣﺪﻩ ﺍﺳﺖ‪» :‬ﭘﺲ‬ ‫ﺍﺯ ﺑﺤﺚ ﻭ ﺑﺮﺭﺳــﯽ ﻣﺸــﮑﻼﺗﯽ ﮐــﻪ ﺩﻭ ﻣﻠــﺖ ﺭﺍ ﺗﻬﺪﻳﺪ‬ ‫ﻣﯽﮐﺮﺩﻧﺪ‪ ،‬ﺑﺎ ﻭﺟــﻮﺩ ﺑﺮﺧﯽ ﺗﻼﺵﻫﺎ ﺟﻬﺖ ﺗﻌﻴﻴﻦ ﺍﻧﮕﻴﺰﻩ‬ ‫ﻭ ﺩﻻﻳــﻞ ﺑﺮﻭﺯ ﻭ ﻧﺎﻡ ﺑﺮﺩﻥ ﺍﺯ ﻣﻨﺎﻗﺸــﻪﺍﯼ ﮐــﻪ ﺩﺭ ﻧﺘﻴﺠﻪ‬ ‫ﺁﻥ ﺧﻮﻥ ﺑﻴﮕﻨﺎﻫﺎﻥ ﺯﻳﺎﺩﯼ ﺭﻳﺨﺘﻪ ﺷــﺪﻩ ﺍﺳــﺖ ﺑﺎ ﻋﻨﻮﺍﻥ‬ ‫ﻧﺒﺮﺩ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻭ ﻣﺴﻴﺤﻴﺎﻥ‪ ،‬ﻻﺯﻡ ﺩﺍﻧﺴﺘﻴﻢ ﺩﺭ ﺩﺭﺟﻪ ﺍﻭﻝ‬ ‫ﺗﺄﮐﻴﺪ ﮐﻨﻴﻢ ﮐﻪ ﺍﻳﻦ ﺟﻨﮓ‪ ،‬ﻓﺎﻗﺪ ﺍﻧﮕﻴﺰﻩﻫﺎﯼ ﻣﺬﻫﺒﯽ ﺍﺳﺖ‪.‬‬ ‫ﻣﺴــﻴﺤﻴﺎﻥ ﺍﺭﻣﻨﺴﺘﺎﻥ ﻭ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺳﺎﻝﻫﺎ ﺑﺎ‬ ‫ﺻﻠﺢ ﻭ ﺩﻭﺳﺘﯽ‪ ،‬ﺍﺣﺘﺮﺍﻡ ﻭ ﺭﻭﺍﺑﻂ ﺣﺴﻦ ﻫﻤﺠﻮﺍﺭﯼ ﺯﻧﺪﮔﯽ‬ ‫ﮐﺮﺩﻩ ﻭ ﻣﯽﮐﻨﻨﺪ‪[٣]«.‬‬ ‫ﺑــﻪ ﻓﺎﺻﻠﻪ ﮐﻮﺗﺎﻫــﯽ ﺍﺯ ﺍﻳﻦ ﺩﻳﺪﺍﺭ ﻭﺍﺯﮔﻦ ﺍﻭﻝ‪ ،‬ﺍﺳــﻘﻒ‬ ‫ﮐﻠﻴﺴﺎﯼ ﮐﺎﺗﻮﻟﻴﮏ‪ ،‬ﺑﺎ ﺍﺭﺳــﺎﻝ ﭘﻴﺎﻣﯽ ﺑﺮﺍﯼ ﺭﻫﺒﺮ ﻣﺬﻫﺒﯽ‬ ‫ﻣﺴﻠﻤﺎﻧﺎﻥ ﻣﻨﻄﻘﻪ ﻣﺎﻭﺭﺍﺀ ﻗﻔﻘﺎﺯ‪ ،‬ﺍﺯ ﺍﻭ ﺩﺭ ﺍﻟﻐﺎﯼ ﺣﮑﻢ ﺍﻋﺪﺍﻡ‬ ‫ﻳﺎﺯﺩﻩ ﺍﺭﻣﻨﯽ ﮐﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﺳﻮﻡ ﻓﻮﺭﻳﻪ ﺩﺭ ﻣﻨﻄﻘﻪ ﻻﭼﻴﻦ ﺑﻪ‬ ‫ﺍﺳــﺎﺭﺕ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﺩﺭﺧﻮﺍﺳﺖ ﮐﻤﮏ ﻭ ﻫﻤﮑﺎﺭﯼ‬ ‫ﮐﺮﺩ‪ .‬ﺩﺭ ﭘﻴﺎﻡ ﺍﺳــﻘﻒ ﮐﻠﻴﺴﺎﯼ ﮐﺎﺗﻮﻟﻴﮏ ﻋﻨﻮﺍﻥ ﺷﺪﻩ ﺑﻮﺩ‪:‬‬

‫»ﺻــﺪﻭﺭ ﺍﺣﮑﺎﻡ ﻣﺸــﺎﺑﻪ ﺧﻄﺮﻧﺎﮎ ﺑــﻮﺩﻩ ﻭ ﺩﺍﺭﺍﯼ ﻋﻮﺍﻗﺐ‬ ‫ﺳﻨﮕﻴﻨﯽ ﺑﺮﺍﯼ ﺳﺮﻧﻮﺷﺖ ﺍﺳــﺮﺍﯼ ﺟﻨﮕﯽ ﻭ ﮔﺮﻭﮔﺎﻥﻫﺎﯼ‬ ‫ﻫﺮ ﺩﻭ ﮐﺸــﻮﺭ ﻣﯽﺑﺎﺷــﺪ‪ «.‬ﻭﺍﺯﮔﻦ ﺍﻭﻝ ﺍﻓﺰﻭﺩﻩ ﺑﻮﺩ ﮐﻪ ﺩﺭ‬ ‫ﺑﻴﺎﻧﻴﻪ ﻣﺸــﺘﺮﮎ ﺩﻭ ﺭﻫﺒﺮ ﻣﺬﻫﺒﯽ‪ ،‬ﮐــﻪ ﺩﺭ ﭘﺎﻳﺎﻥ ﻣﻼﻗﺎﺕ‬ ‫ﻣــﻮﺭﺥ ‪ ٨‬ﻓﻮﺭﻳــﻪ ﺩﺭ ﮊﻧﻮ ﺑﻪ ﺍﻣﻀﺎﺀ ﺭﺳــﻴﺪﻩ ﺑﻮﺩ‪ ،‬ﺍﺯ ﺗﻼﺵ‬ ‫ﻣﺘﻘﺎﺑﻞ ﺟﻬﺖ ﺗﺒﺎﺩﻝ ﺍﺳــﺮﺍ ﻭ ﮔﺮﻭﮔﺎﻥﻫﺎ ﺳﺨﻦ ﮔﻔﺘﻪ ﺷﺪﻩ‬ ‫ﺍﺳﺖ‪[٤] .‬‬ ‫ﺷــﻴﺦ ﺍﻻﺳﻼﻡ ﺍﷲ ﺷﮑﺮ ﻧﻴﺰ ﺍﺯ ﺟﺎﻧﺐ ﺧﻮﺩ ﺿﻤﻦ ﺍﺷﺎﺭﻩ‬ ‫ﺑﻪ ﻣﻮﺿﻮﻉ ﻗﺮﻩ ﺑﺎﻍ ﻫﺮ ﺑﺎﺭ ﺗﺄﮐﻴﺪ ﻣﯽﮐﺮﺩ‪ ،‬ﮐﻪ ﺍﻳﻦ ﻣﻨﺎﻗﺸﻪ‬ ‫ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﺧﺘﻼﻓﺎﺕ ﻣﺬﻫﺒﯽ ﺑﻴﻦ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﻭ ﻣﺴﺤﻴﺎﻥ‬ ‫ﻧﺒﻮﺩﻩ ﻭ ﺟﻨﺒﻪ ﺳﻴﺎﺳﯽ ﺩﺍﺭﺩ‪.‬‬ ‫ﮐﺎﺭﺷﻨﺎﺳــﺎﻥ ﺗﺄﮐﻴــﺪ ﻣﯽﮐﻨﻨــﺪ‪ ،‬ﮐــﻪ ﺭﻫﺒــﺮ ﻣﺬﻫﺒﯽ‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺑﻪ ﺧﻮﺑــﯽ ﺩﺭﮎ ﻣﯽﮐﺮﺩ ﮐﻪ ﺩﺭ ﺻﻮﺭﺕ ﺍﻋﻼﻡ‬ ‫ﺟﻬﺎﺩ ﺩﺭ ﻣﻘﺎﺑﻞ ﺍﺭﻣﻨﺴﺘﺎﻥ‪ ،‬ﻣﺠﺎﻫﺪﺍﻧﯽ ﮐﻪ ﺧﻮﺩ ﺭﺍ »ﺍﻧﺼﺎﺭ«‬ ‫ﻣﯽﻧﺎﻣﻴﺪﻧــﺪ‪ ،‬ﺑــﻪ ﺩﻭﺭ ﺍﻭ ﺣﻠﻘﻪ ﺯﺩﻩ ﻭ ﻧــﻪ ﺗﻨﻬﺎ ﺑﺎ ﺍﺭﻣﻨﯽﻫﺎ‬ ‫ﺧﻮﺍﻫﻨــﺪ ﺟﻨﮕﻴﺪ‪ ،‬ﺑﻠﮑﻪ ﺍﻓﮑﺎﺭ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺑﻴﻦ ﻣﺴــﻠﻤﺎﻧﺎﻥ‬ ‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﮔﺴﺘﺮﺵ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ ﻭ ﺑﺮﺩﺍﺷﺖ ﺍﻓﺮﺍﻁ ﮔﺮﺍﻳﺎﻧﻪ‬ ‫ﺧﻮﺩ ﺍﺯ ﺍﺳــﻼﻡ ﺭﺍ ﺑﻪ ﺁﻧﻬﺎ ﺁﻣﻮﺯﺵ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ‪ .‬ﮔﺬﺷــﺖ‬ ‫ﺯﻣﺎﻥ ﻧﺸــﺎﻥ ﺩﺍﺩ ﮐﻪ ﺍﷲ ﺷــﮑﺮ ﺣﻖ ﺩﺍﺷــﺘﻪ ﺍﺳﺖ؛ ﻭﻗﺎﻳﻊ‬ ‫ﭼﭽﻦ ﭘﺲ ﺍﺯ ﺳــﺎﻝ ‪ ١٩٩٥‬ﻧﻤﻮﻧﻪ ﮐﺎﻣﻞ ﺍﻳﻦ ﻧﻮﻉ ﺭﻭﻳﮑﺮﺩ‬ ‫ﺑﻮﺩ‪[٥] .‬‬

‫ﻣﻔﺎﻫﻴﻢ ﻭ ﻧﻤﺎﺩﻫﺎﯼ ﻣﻘﺪﺱ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﻭ ﻣﺴــﻴﺤﻴﺎﻥ ﺑﻪ‬ ‫ﻣﻨﻈﻮﺭ ﺍﻳﺠﺎﺩ ﺩﺷﻤﻨﯽ ﻭ ﺗﺤﺮﻳﮏ ﻭ ﺑﺮﺍﻧﮕﻴﺨﺘﻦ ﺟﻨﮓﻫﺎﯼ‬ ‫ﻣﺬﻫﺒﯽ ﮔﻨﺎﻩ ﻭ ﻗﺎﻧﻮﻥ ﺷﮑﻨﯽ ﺍﺳﺖ‪[٦]«.‬‬ ‫ﺩﻳﺪﮔﺎﻩ ﺍﺻﻮﻟﯽ ﺁﻟﺴــﺎﺑﮑﻮﻑ ﺧﺸــﻢ ﻣﺒﺎﺭﺯﺍﻥ ﺑﺮﺍﻧﮕﻴﺨﺘﻪ‬ ‫ﺑــﻮﺩ؛ ﺍﻭ ﮐﻪ ﺯﻧﺪﮔﯽ ﺧــﻮﺩ ﺭﺍ ﺩﺭﺧﻄﺮ ﻣﯽﺩﻳــﺪ‪ ،‬ﺩﺭ ﻓﻮﺭﻳﻪ‬ ‫‪ ١٩٩٥‬ﺍﺯ ﺳﻤﺖ ﺧﻮﺩ ﺍﺳــﺘﻌﻔﺎﺀ ﺩﺍﺩ ﻭ ﺑﻪ ﻗﺰﺍﻗﺴﺘﺎﻥ ﺭﻓﺖ‪.‬‬ ‫ﺍﻣــﺎ ﺑﺮﻏﻢ ﺗﻤﺎﻡ ﺗﻼﺵﻫﺎ ﺟﻬﺖ ﻣﺬﻫﺒﯽ ﺟﻠﻮﻩ ﺩﺍﺩﻥ ﺟﻨﮓ‬ ‫ﭼﭽﻦ‪ ،‬ﺟﺎﻣﻌﻪ ﺟﻬﺎﻧﯽ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺯ ﺍﻳﻦ ﻣﻨﺎﻗﺸﻪ ﺑﺎ ﻋﻨﻮﺍﻥ‬ ‫ﺟﻨﮓ ﻣﺬﻫﺒﯽ ﻳﺎﺩ ﻧﮑﺮﺩ‪[٧] .‬‬ ‫ﺩﺭ ﻓﻮﺭﻳــﻪ ‪ ١٩٩٥‬ﺩﻭ ﮔــﺮﻭﻩ ﻣﺴــﻠﻤﺎﻥ ﻭ ﻣﺴــﻴﺤﯽ‬ ‫ﺍﺭﺗﺪﻭﮐــﺲ ﺟﻬﺖ ﺍﻧﺠﺎﻡ ﻋﻤﻠﻴﺎﺕ ﺻﻠــﺢ ﺟﻮﻳﺎﻧﻪ ﻭ ﺑﺎﺯﺩﻳﺪ‬ ‫ﺍﺯ ﻣﺴﺎﺟﺪ ﺳــﺎﻟﻢ ﻭ ﺗﺨﺮﻳﺐ ﺷﺪﻩ ﺑﻪ ﻗﻔﻘﺎﺯ ﺷﻤﺎﻟﯽ ﺭﻓﺘﻨﺪ‪.‬‬ ‫]‪ [٨‬ﺩﺭ ﮊﺍﻧﻮﻳﻪ ‪ ١٩٩٦‬ﻣﺴــﻴﺤﻴﺎﻥ‪ ،‬ﻳﻬﻮﺩﻳﺎﻥ ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ‬ ‫ﺩﺭ ﻣﺴﺠﺪ ﮐﻴﺰﻻﺭ ﺗﺠﻤﻊ ﮐﺮﺩﻩ ﻭ ﺍﺯ ﻧﻤﺎﻳﻨﺪﮔﺎﻥ ﺩﻭﻟﺖﻫﺎﯼ‬ ‫ﻓــﺪﺭﺍﻝ ﻭ ﺭﺋﻴــﺲ ﺩﻭﻟﺖ ﺩﺍﻏﺴــﺘﺎﻥ ﺩﺭﺧﻮﺍﺳــﺖ ﮐﺮﺩﻧﺪ‪،‬‬ ‫ﺟﺎﻳﮕﺰﻳﻨﯽ ﮔﺮﻭﮔﺎﻥﻫﺎ ﺗﻮﺳــﻂ ﺑﺎﻧﺪ ﮔﺮﻭﮔﺎﻥ ﮔﻴﺮ ﺳــﻠﻤﺎﻥ‬ ‫ﻣﺮﺍﺩﻭﻳﻒ ﺻﻮﺭﺕ ﮔﻴﺮﺩ‪[٩] .‬‬

‫ﮔﻔﺖﻭﮔﻮﯼ ﺍﺩﻳﺎﻥ ﻭ ﺍﺣﻤﺪ ﺣﺎﺟﯽ ﻗﺪﻳﺮﻭﻑ‬ ‫ﭘﺲ ﺍﺯ ﺁﻏﺎﺯ ﺟﻨﮓ ﺩﻭﻡ ﭼﭽﻦ ﺍﺳــﻘﻒ ﺍﻋﻈﻢ ﮐﻠﻴﺴــﺎﯼ‬ ‫ﺍﺭﺗﺪﻭﮐﺲ ﺭﻭﺳــﻴﻪ ﺑﺮ ﻋﺪﻡ ﻭﺟﻮﺩ ﺯﻣﻴﻨﻪﻫﺎﯼ ﻣﺬﻫﺒﯽ ﺩﺭ‬ ‫ﻣﻨﺎﻗﺸــﻪ ﺟﺪﻳﺪ ﻭ ﺁﻏﺎﺯ ﻣﺬﺍﮐﺮﺍﺕ ﺑﺎ ﻣﻔﺘﯽ ﺍﺣﻤﺪ ﻗﺪﻳﺮﻭﻑ‪،‬‬ ‫ﮐﻪ ﺭﻳﺎﺳــﺖ ﻧﻬﺎﺩ ﻣﺬﻫﺒﯽ ﭼﭽﻦ ﺭﺍ ﺑﺮﻋﻬــﺪﻩ ﮔﺮﻓﺘﻪ ﺑﻮﺩ‪،‬‬ ‫ﺗﺄﮐﻴﺪ ﮐﺮﺩ‪ .‬ﺩﺭ ﺁﮔﻮﺳﺖ ﺳﺎﻝ ‪ ،٢٠٠٠‬ﻗﺪﻳﺮﻭﻑ ﺑﻪ ﻫﻤﺮﺍﻫﯽ‬ ‫ﻫﻴﺄﺗﯽ ﻣﺘﺸــﮑﻞ ﺍﺯ ﺭﻫﺒﺮﺍﻥ ﻣﺬﻫﺒﯽ ﮐﺸﻮﺭﻫﺎﯼ ﻣﺸﺘﺮﮎ‬ ‫ﺍﻟﻤﻨﺎﻓﻊ ﺑﺮﺍﯼ ﺷــﺮﮐﺖ ﺩﺭ ﻣﺠﻤﻊ ﺟﻬﺎﻧﯽ ﺭﻫﺒﺮﺍﻥ ﻣﺬﻫﺒﯽ‬ ‫ﺩﺭ ﺳﺎﺯﻣﺎﻥ ﻣﻠﻞ ﻣﺘﺤﺪ ﺑﻪ ﻧﻴﻮﻳﻮﺭﮎ ﺳﻔﺮ ﮐﺮﺩ ﻭ ﺩﺭ ﻧﻮﺍﻣﺒﺮ‬ ‫ﺳﺎﻝ ‪ ٢٠٠٠‬ﺑﺎ ﺍﺳﻘﻒ ﺁﻟﮑﺴﯽ ﺩﻭﻡ ﺩﻳﺪﺍﺭ ﻧﻤﻮﺩﻩ ﻭ ﻣﻮﺿﻮﻉ‬ ‫ﺣــﻞ ﻭ ﻓﺼﻞ ﺟﻨﮓ ﭼﭽﻦ ﺭﺍ ﻣﻮﺭﺩ ﺑﺤﺚ ﻭ ﺑﺮﺭﺳــﯽ ﻗﺮﺍﺭ‬ ‫ﺩﺍﺩﻧﺪ‪[١٠] .‬‬

‫ﻋﺮﺍﻕ‬ ‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٨٨‬‬

‫ﺩﺭ ﻫﻴﻦ ﺭﺍﺳــﺘﺎ‪ ،‬ﺳــﻔﺮ ﻫﻴﺄﺕ ﮐﺸﻴﺸــﺎﻥ ﺍﺭﺗﺪﻭﮐﺲ ﻭ‬ ‫ﺭﻭﺣﺎﻧﻴﺎﻥ ﻣﺴﻠﻤﺎﻥ ﺑﻪ ﺑﻐﺪﺍﺩ ﭘﻴﺶ ﺍﺯ ﺁﻏﺎﺯ ﺟﻨﮓ‪ ،‬ﺑﻬﺘﺮﻳﻦ‬ ‫ﻧﻤﻮﻧﻪ ﺍﺯ ﺗﻼﺵﻫﺎﯼ ﺻﻠﺢ ﺩﻭﺳﺘﺎﻧﻪ ﻣﺸﺘﺮﮎ ﺍﺳﺖ‪ .‬ﺩﺭ ﺁﻏﺎﺯ‬ ‫ﺳــﺎﻝ ‪ ٢٠٠٣‬ﻭﺿﻌﻴﺖ ﻋﺮﺍﻕ ﻧﮕــﺮﺍﻥ ﮐﻨﻨﺪﻩﺗﺮﻳﻦ ﻣﻮﺿﻮﻉ‬ ‫ﺍﺯ ﻧﻈﺮ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺭﻭﺳــﻴﻪ ﺑﻮﺩ‪ .‬ﻃﺮﺡﻫــﺎﯼ ﺁﻣﺮﻳﮑﺎ ﻭ ﻫﻢ‬ ‫ﭘﻴﻤﺎﻧﺎﻥ ﺍﻭ ﺟﻬﺖ ﺳــﺮﻧﮕﻮﻧﯽ ﺭﮊﻳﻢ ﺻﺪﺍﻡ ﺣﺴﻴﻦ ﺍﺯ ﺳﻮﯼ‬

‫ﺗﻤﺎﻣﯽ ﻣﺮﺍﮐﺰ ﺍﺳــﻼﻣﯽ ﮐﻪ ﺑﺎ ﻣﻠﺖ ﺭﻧﺠﺪﻳــﺪﻩ ﻋﺮﺍﻕ ﺍﺑﺮﺍﺯ‬ ‫ﻫﻤﺒﺴــﺘﮕﯽ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ ،‬ﻣﺤﮑﻮﻡ ﺷﺪ‪ .‬ﻟﺤﻦ ﺍﻳﻦ ﺑﻴﺎﻧﻴﻪﻫﺎ‬ ‫ﺷﺪﺕ ﻳﺎﻓﺖ ﺗﺎ ﺍﻳﻨﮑﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ‪ ١٥‬ﻓﻮﺭﻳﻪ ﺳﺎﻝ ‪ ٢٠٠٣‬ﺩﺭ‬ ‫ﺟﺮﻳﺎﻥ ﺗﺠﻤﻊ ﭼﻨﺪ ﻫﺰﺍﺭ ﻧﻔﺮﯼ ﺿﺪ ﺟﻨﮕﯽ ﮐﻪ ﺩﺭ ﻣﺎﺧﺎﭺ‬ ‫ﻗﻠﻌﻪ ﺑﺮﭘﺎ ﺷــﺪ‪ ،‬ﺷﺮﮐﺖ ﮐﻨﻨﺪﮔﺎﻥ ﺑﺮﺍﯼ ﮔﺮﻓﺘﻦ ﺍﺳﻠﺤﻪ ﺩﺭ‬ ‫ﺩﺳﺖ ﻭ ﻧﺒﺮﺩ ﺑﺮﺍﯼ ﺁﺯﺍﺩﯼ ﻋﺮﺍﻕ ﺍﻋﻼﻡ ﺁﻣﺎﺩﮔﯽ ﮐﺮﺩﻧﺪ‪.‬‬

‫ﻧﻘﺶ ﻧﻬﺎﺩ ﻣﺬﻫﺒﯽ ﻣﺮﮐﺰﯼ ﻣﺴـﻠﻤﺎﻧﺎﻥ ﺭﻭﺳﻴﻪ‬ ‫ﺩﺭ ﮔﻔﺖ ﻭ ﮔﻮﯼ ﺩﻳﻨﯽ ﺑﺎ ﻋﺮﺍﻕ‬ ‫ﻧﻬــﺎﺩ ﻣﺬﻫﺒﯽ ﻣﺮﮐﺰﯼ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺭﻭﺳــﻴﻪ ﺩﺭ ﺟﺮﻳﺎﻥ‬ ‫ﺷــﮑﻞ ﮔﻴﺮﯼ ﺍﺣﺴﺎﺳــﺎﺕ ﺿﺪﻏﺮﺑﯽ ﻧﻘﺶ ﻓﻌﺎﻟﯽ ﺩﺍﺷﺖ‪.‬‬ ‫ﺍﻳﻦ ﻧﻬﺎﺩ ﭘﻴﺸــﻨﻬﺎﺩ ﮐــﺮﺩ ﻫﻴﺄﺗﯽ ﻣﺘﺸــﮑﻞ ﺍﺯ ﺭﻭﺣﺎﻧﻴﻮﻥ‬ ‫ﻣﺬﺍﻫــﺐ ﮔﻮﻧﺎﮔﻮﻥ ﺑﺎ ﺍﻫﺪﺍﻑ ﺻﻠــﺢ ﻃﻠﺒﺎﻧﻪ ﺑﻪ ﺑﻐﺪﺍﺩ ﺍﻋﺰﺍﻡ‬ ‫ﺷــﻮﺩ‪ .‬ﺍﻳﻦ ﭘﻴﺸﻨﻬﺎﺩ ﺑﺎ ﻣﻮﺍﻓﻘﺖ ﮐﻠﻴﺴﺎﯼ ﮐﺎﺗﻮﻟﻴﮏ ﻣﻮﺍﺟﻪ‬ ‫ﺷــﺪﻩ ﻭ ﺩﺭ ﺗﺎﺭﻳــﺦ ‪ ١٧‬ﻣــﺎﻩ ﻣــﺎﺭﺱ ﻫﻴﺄﺗﯽ ﻣﺘﺸــﮑﻞ ﺍﺯ‬ ‫ﺭﻭﺣﺎﻧﻴﻮﻥ ﻣﺴــﻴﺤﯽ ﻭ ﻣﺴﻠﻤﺎﻥ ﻋﺎﺯﻡ ﺑﻐﺪﺍﺩ ﺷﺪﻧﺪ‪ .‬ﻣﻔﺘﯽ‬ ‫ﺍﻋﻈــﻢ ﻃﻠﻌﺖ ﺗﺎﺝ ﺍﻟﺪﻳﻦ‪ ،‬ﻣﻔﺘــﯽ ﻣﻨﻄﻘﻪ ﭘﺮﻡ ﻣﺤﻤﺪﻋﻠﯽ‬ ‫ﺧﻮﺯﻳﻦ‪ ،‬ﻣﻔﺘﯽ ﻣﻨﻄﻘﻪ ﺭﺍﺳــﺘﻮﻑ ﺟﻌﻔﺮ ﺑﻴﮑﻤﺎﻳﻒ‪ ،‬ﻣﻔﺘﯽ‬ ‫ﻣﺴــﮑﻮ ﻣﺤﻤﺪ ﻭﻟﻴﺪﻑ‪ ،‬ﻣﻔﺘــﯽ ﻣﻮﻟﺪﺍﻭﯼ ﺁﻟﺒــﺮ ﺑﺎﺑﺎﻳﻒ ﻭ‬ ‫ﻣﻔﺘﯽ ﺑﻼﺭﻭﺱ ﺍﺳﻤﺎﻋﻴﻞ ﻭﺍﺭﻭﻧﺎﻭﻳﭻ ﺍﺯ ﻃﺮﻑ ﻧﻬﺎﺩ ﻣﺮﮐﺰﯼ‬ ‫ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺭﻭﺳــﻴﻪ ﺣﻀﻮﺭ ﺩﺍﺷــﺘﻪ ﻭ ﺳﺮﭘﺮﺳﺘﯽ ﻫﻴﺄﺕ‬ ‫ﮐﻠﻴﺴــﺎﯼ ﺍﺭﺗﺪﻭﮐﺲ ﻧﻴﺰ ﺑﺎ ﺁﻗﺎﯼ ﻓﻴﺎﻓﺎﻥ‪ ،‬ﺍﺳﻘﻒ ﮐﻠﻴﺴﺎﯼ‬ ‫ﺍﺭﺗﺪﻭﮐﺲ ﻣﺎﮔﺎﺩﺍﻥ ﻭ ﺳﻴﻨﮕﻮﺭ ﺑﻮﺩ‪[١١] .‬‬ ‫ﺍﺯ ﺳــﺎﻝ ‪ ١٩٩٠‬ﻫﻤــﮑﺎﺭﯼ ﺑﻴﻦ ﮐﻠﻴﺴــﺎﯼ ﺍﺭﺗﺪﻭﮐﺲ‬ ‫ﺭﻭﺳﻴﻪ ﻭ ﻣﺮﺍﮐﺰ ﺍﺻﻠﯽ ﺩﻳﮕﺮ ﺍﺩﻳﺎﻥ ﺑﻪ ﻃﻮﺭ ﻣﻨﻈﻢ ﭘﻴﮕﻴﺮﯼ‬ ‫ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﺩﺭ ‪ ١٩٩١‬ﻭ ﺩﺭ ﺟﺮﻳﺎﻥ ﻣﺬﺍﮐﺮﺍﺕ‪ ،‬ﺗﺼﻤﻴﻢ‬ ‫ﺍﺻﻮﻟﯽ ﻣﺒﻨﯽ ﺑﺮ ﺗﺸــﮑﻴﻞ ﻧﻬﺎﺩ ﺩﺍﻳﻤﯽ ﺑﻴــﻦ ﺍﺩﻳﺎﻥ ﺍﺗﺨﺎﺫ‬ ‫ﺷﺪ؛ ﺍﻣﺎ ﺷــﮑﺎﻑ ﻣﻮﺟﻮﺩ ﺑﻴﻦ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺭﻭﺳﻴﻪ ﻣﺎﻧﻊ ﺍﺯ‬ ‫ﺍﺟﺮﺍﯼ ﺍﻳﻦ ﺗﺼﻤﻴﻢ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﻃﯽ ﺳــﺎﻝﻫﺎﯼ ﺑﻌﺪ‪ ،‬ﮐﻠﻴﺴــﺎﯼ ﺍﺭﺗﺪﻭﮐﺲ ﺑــﻪ ﻋﻨﻮﺍﻥ‬ ‫ﻣﺒﺘﮑﺮ ﺗﺄﺳــﻴﺲ ﺷﻮﺭﺍﯼ ﺑﻴﻦ ﺍﺩﻳﺎﻥ ﺭﻭﺳــﻴﻪ ﺻﺒﻮﺭﺍﻧﻪ ﺩﺭ‬ ‫ﺍﻧﺘﻈﺎﺭ ﺯﻣﺎﻧﯽ ﻣﺎﻧﺪ ﺗﺎ ﺷــﺮﺍﻳﻂ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﻭﺳﻴﻪ ﺑﻪ ﺣﺎﻟﺖ‬ ‫ﻋﺎﺩﯼ ﺑﺎﺯﮔﺸﺖ‪ .‬ﭘﺲ ﺍﺯ ﻫﻔﺖ ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ ﻣﻘﺮﺭ ﺷﺪ ﻃﺮﺡ‬ ‫ﺷــﻮﺭﺍﯼ ﻫﻤﮑﺎﺭﯼ ﺑﺎ ﺍﺗﺤﺎﺩﻳﻪﻫﺎﯼ ﻣﺬﻫﺒﯽ ﺭﺍ ﺩﺭ ﺷــﻮﺭﺍﯼ‬ ‫ﺑﻴــﻦ ﺩﻳﻨﯽ ﺩﻭﺑﺎﺭﻩ ﺑﺮﺭﺳــﯽ ﮐﺮﺩﻩ ﻭ ﺑﯽﺩﺭﻧــﮓ ﺩﻭ ﺗﻦ ﺍﺯ‬ ‫ﺭﻫﺒﺮﺍﻥ ﻣﺬﻫﺒﯽ ﻣﺴﻠﻤﺎﻧﺎﻥ‪ ،‬ﻣﻔﺘﯽ ﺍﻋﻈﻢ ﻃﻠﻌﺖ ﺗﺎﺝ ﺍﻟﺪﻳﻦ‬ ‫ﻭ ﻣﻔﺘﯽ ﺭﺍﻭﻳﻞ ﻋﻴﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﺑﻪ ﺁﻥ ﺷﻮﺭﺍ ﺩﻋﻮﺕ ﺷﻮﻧﺪ‪ .‬ﺍﻣﻴﺪ‬ ‫ﺑﺴــﻴﺎﺭﯼ ﺑﻮﺩ ﮐﻪ ﺩﻭ ﺭﻫﺒﺮ ﻣﺬﻫﺒﯽ ﻓﻮﻕ ﺍﺧﺘﻼﻓﺎﺕ ﺧﻮﺩ ﺭﺍ‬

‫ﺑﻪ ﻓﻀﺎﯼ ﮔﻔﺖ ﻭﮔﻮﯼ ﺩﻳﻨﯽ ﻧﮑﺸــﺎﻧﺪﻩ ﻭ ﺑﺘﻮﺍﻧﻨﺪ ﻣﻮﻓﻖ ﺑﻪ ﮐﻤﮏ ﺑﻪ ﺳﺎﺯﻣﺎﻥﻫﺎﯼ ﻣﺬﻫﺒﯽ‬ ‫ﺍﺧﺬ ﺗﺼﻤﻴﻤﺎﺕ ﻣﺸﺘﺮﮎ ﺷﻮﻧﺪ‪.‬‬

‫ﺍﻳﺮﺍﻥ‬ ‫ﺍﺯ ﺳــﺎﻝ ‪ ١٩٩٧‬ﺩﺭ ﻧﺘﻴﺠﻪ ﺩﻳﺪﺍﺭ ﺍﺳــﻘﻒ ﺍﻋﻈﻢ ﮐﺮﻳﻞ‪،‬‬ ‫ﺭﺋﻴﺲ ﺑﺨﺶ ﻣﻨﺎﺳــﺒﺎﺕ ﺧﺎﺭﺟﯽ ﮐﻠﻴﺴــﺎﯼ ﺍﺳﻤﻮﻟﻨﺴﮏ‬ ‫ﻭ ﮐﺎﻟﻴﻨﻴﻨﮕــﺮﺍﺩ‪ ،‬ﮐﻠﻴﺴــﺎﯼ ﺍﺭﺗﺪﻭﮐﺲ ﺭﻭﺳــﻴﻪ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﺑﻨﻴﺎﻧﮕﺰﺍﺭ ﮐﻤﻴﺴﻴﻮﻥ ﻣﺸﺘﺮﮎ ﺩﻳﻨﯽ ﮔﻔﺖ ﻭﮔﻮﯼ »ﺍﺳﻼﻡ‬ ‫ ﻣﺴﻴﺤﻴﺖ ﺍﺭﺗﺪﻭﮐﺲ« ﮔﻔﺖ ﻭﮔﻮﻫﺎﯼ ﻧﻈﺮﯼ ﻭ ﺩﻳﻨﯽ ﺑﺎ‬‫ﺭﻭﺣﺎﻧﻴﻮﻥ ﺷــﻴﻌﻪ ﺍﻳﺮﺍﻥ ﺭﺍ ﺁﻏﺎﺯ ﮐﺮﺩ‪ .‬ﺟﻠﺴﺎﺕ ﮐﻤﻴﺴﻴﻮﻥ‬ ‫ﻣﺬﮐــﻮﺭ ﻫﺮ ﺩﻭ ﺳــﺎﻝ ﻳﮏ ﺑﺎﺭ ﺩﺭ ﻣﺴــﮑﻮ ﻭ ﺗﻬﺮﺍﻥ ﺑﺮﮔﺰﺍﺭ‬ ‫ﻣﯽﺷــﺪﻧﺪ‪ .‬ﺿﻤــﻦ ﺍﻳﻨﮑﻪ ﻣﻮﺿــﻮﻉ ﺍﻳﺠــﺎﺩ ﺍﺭﮔﺎﻥ ﺩﺍﻳﻤﯽ‬ ‫ﻣﺸــﺎﺑﻬﯽ ﺟﻬﺖ ﮔﻔﺖ ﻭﮔﻮ ﺑﺎ ﻏﻴﺮﻣﺴﻴﺤﻴﺎﻥ ﺭﻭﺳﻴﻪ ﺑﺮﺍﯼ‬ ‫ﻣﺴﻴﺤﻴﺎﻥ ﺍﺭﺗﺪﻭﮐﺲ ﺍﻫﻤﻴﺖ ﺑﻴﺸﺘﺮﯼ ﭘﻴﺪﺍ ﮐﺮﺩ‪[١٢] .‬‬

‫ﻳﻮﮔﺴﻼﻭﯼ‬

‫ﺷﻮﺭﺍﯼ ﺑﻴﻦ ﺍﺩﻳﺎﻥ ﺭﻭﺳﻴﻪ ﺗﻮﺟﻪ ﻭﻳﮋﻩﺍﯼ ﺑﻪ ﮐﻤﮏﻫﺎﯼ‬ ‫ﻋﻤﻠــﯽ ﺑﻪ ﺳــﺎﺯﻣﺎﻥﻫﺎﯼ ﻣﺬﻫﺒــﯽ ﻣﺒﺬﻭﻝ ﮐــﺮﺩ‪ .‬ﭘﺲ ﺍﺯ‬ ‫ﻣﮑﺎﺗﺒــﻪ ﺑﻴﻦ ﮐﻤﻴﺴــﻴﻮﻥ ﻓﺪﺭﺍﻝ ﺍﻧﺮﮊﯼ ﻭ ﺩﻭﻟﺖ ﻣﺴــﮑﻮ‪،‬‬ ‫ﻃﺮﻓﻴﻦ ﺩﺭ ﺯﻣﻴﻨﻪ ﮐﺎﻫﺶ ﻗﺎﺑﻞ ﺗﻮﺟﻪ ﻫﺰﻳﻨﻪﻫﺎﯼ ﮔﺮﻣﺎﻳﺶ‬ ‫ﻭ ﺑﺮﻕ ﺑﺮﺍﯼ ﺗﻤﺎﻡ ﺳﺎﺯﻣﺎﻥﻫﺎﯼ ﻣﺬﻫﺒﯽ ﺑﻪ ﺗﻮﺍﻓﻖ ﺭﺳﻴﺪﻧﺪ‪.‬‬ ‫]‪ [١٤‬ﻫﻤﭽﻨﻴﻦ‪ ،‬ﺍﻋﻀﺎﯼ ﺷــﻮﺭﺍﯼ ﺑﻴﻦ ﺍﺩﻳﺎﻥ ﺭﻭﺳــﻴﻪ ﺑﺎ‬ ‫ﺍﺭﺳﺎﻝ ﭼﻨﺪﻳﻦ ﻧﺎﻣﻪ ﺑﻪ ﻭﺯﺍﺭﺕ ﺁﻣﻮﺯﺵ ﺭﻭﺳﻴﻪ ﺍﺯ ﺍﻳﻦ ﻧﻬﺎﺩ‬ ‫ﺩﺭﺧﻮﺍﺳﺖ ﮐﺮﺩﻧﺪ ﺍﺳﺘﺎﻧﺪﺍﺭﺩ ﺁﻣﻮﺯﺷﯽ ﺩﺭﺱ ﺍﻟﻬﻴﺎﺕ ﺭﺍ ﺑﻪ‬ ‫ﺭﺳــﻤﻴﺖ ﺷــﻨﺎﺧﺘﻪ ﻭ ﺁﻣﻮﺯﺵ ﻋﻠﻮﻡ ﺩﻳﻨﯽ ﺭﺍ ﺩﺭ ﻣﺪﺍﺭﺱ‬ ‫ﺭﺍﻫﻨﻤﺎﻳﯽ ﺳﺎﻣﺎﻥ ﺩﻫﺪ‪[١٥] .‬‬ ‫ﺩﺭ ﺗﺎﺭﻳﺦ ‪ ٤‬ﺟﻮﻻﯼ ﺳــﺎﻝ ‪ ٢٠٠١‬ﻣﻴﻼﺩﯼ ﺷﻮﺭﺍﯼ ﺑﻴﻦ‬ ‫ﺍﺩﻳﺎﻥ ﺭﻭﺳــﻴﻪ ﻋﻀﻮ ﻭﺍﺑﺴﺘﻪ ﮐﻨﻔﺮﺍﻧﺲ ﺟﻬﺎﻧﯽ ﺍﺩﻳﺎﻥ ﺑﺮﺍﯼ‬ ‫ﺻﻠﺢ ﺷــﺪ‪ ،‬ﻭ ﻣﺘﻌﺎﻗــﺐ ﺁﻥ ﺍﻋﻀﺎﯼ ﻫﻴﺄﺕ ﺭﺋﻴﺴــﻪ ﺁﻥ ﺑﻪ‬ ‫ﻋﻀﻮﻳــﺖ ﺷــﻮﺭﺍﯼ ﺍﺭﻭﭘﺎﻳﯽ ﺭﻫﺒــﺮﺍﻥ ﻣﺬﻫﺒــﯽ ﺩﺭﺁﻣﺪﻧﺪ‪.‬‬ ‫]‪ [١٦‬ﺩﺭ ﺗﺎﺭﻳــﺦ ‪ ٢٥‬ﺩﺳــﺎﻣﺒﺮ ﺳــﺎﻝ ‪ ٢٠٠١‬ﻣﻴﻼﺩﯼ ﺩﻭ‬ ‫ﺳﺎﺯﻣﺎﻥ ﺟﺪﻳﺪ ﺑﻪ ﺷﻮﺭﺍﯼ ﺑﻴﻦ ﺍﺩﻳﺎﻥ ﺭﻭﺳﻴﻪ ﺍﺿﺎﻓﻪ ﺷﺪﻧﺪ‪:‬‬ ‫ﻣﺮﮐﺰ ﻫﻤﺎﻫﻨﮕﯽ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﻗﻔﻘﺎﺯ ﺷــﻤﺎﻟﯽ ﻭ ﻓﺪﺭﺍﺳﻴﻮﻥ‬ ‫ﺍﻧﺠﻤﻦﻫﺎﯼ ﻳﻬﻮﺩﻳﺎﻥ ﺭﻭﺳــﻴﻪ‪ .‬ﺩﺭ ﺳــﺎﻝ ‪ ٢٠٠٥‬ﻣﻴﻼﺩﯼ‬ ‫ﺩﻓﺎﺗﺮ ﺍﻳﻦ ﻣﺮﮐﺰ ﺩﺭ ﻣﻨﺎﻃﻖ ﭘﺮﻡ ﻭ ﮐﺮﺍﺳﻨﺎﻳﺎﺭﺳﮏ‪ ،‬ﮐﺎﻣﻴﮑﯽ‬ ‫ﻭ ﮐﺎﺭﺍﭼﺎﻳﻮﺍ‪-‬ﭼﺮﮐﺴﻴﺎ ﺍﻓﺘﺘﺎﺡ ﺷﺪﻧﺪ‪[١٧] .‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٨٩‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺍﻭﻟﻴﻦ ﺑﻴﺎﻧﻴﻪ ﺷــﻮﺭﺍﯼ ﺑﻴﻦ ﺍﻻﺩﻳﺎﻥ ﺭﻭﺳﻴﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ‪٢٥‬‬ ‫ﻣﺎﺭﺱ ‪ ١٩٩٩‬ﺑﻪ ﺑﺮﺭﺳﯽ ﺑﻤﺒﺎﺭﺍﻥﻫﺎﯼ ﻭﺣﺸﻴﺎﻧﻪ ﺟﻤﻬﻮﺭﯼ‬ ‫ﻳﻮﮔﺴــﻼﻭﯼ ﺗﻮﺳــﻂ ﻧﻴﺮﻭﻫﺎﯼ ﭘﻴﻤﺎﻥ ﺁﺗﻼﻧﺘﻴﮏ ﺷﻤﺎﻟﯽ‬ ‫ﺍﺧﺘﺼﺎﺹ ﻳﺎﻓﺖ‪ [١٣] .‬ﺍﺯ ﺁﻥ ﺯﻣﺎﻥ‪ ،‬ﻧﻘﻄﻪ ﻧﻈﺮﺍﺕ ﺭﻫﺒﺮﺍﻥ‬ ‫ﺍﺩﻳﺎﻥ ﺳــﻨﺘﯽ ﺭﻭﺳﻴﻪ ﺑﻪ ﻃﻮﺭ ﺩﺍﻳﻤﯽ ﺩﺭﺭﺳﺎﻧﻪﻫﺎﯼ ﺍﺭﺗﺒﺎﻁ‬ ‫ﺟﻤﻌﯽ ﺍﻋﻼﻡ ﻣﯽﺷــﺪ‪ .‬ﺑﻮﻳﮋﻩ ﺷﻮﺭﺍﯼ ﺑﻴﻦ ﺍﻻﺩﻳﺎﻥ ﺭﻭﺳﻴﻪ‬ ‫ﺍﻏﻠﺐ ﺑﻪ ﺣﻤﻼﺕ ﺗﺮﻭﺭﻳﺴــﺘﯽ ﻋﮑﺲ ﺍﻟﻌﻤﻞ ﻧﺸﺎﻥ ﻣﯽﺩﺍﺩ ﺷﻮﺭﺍﯼ ﺑﻴﻦ ﺍﺩﻳﺎﻥ ﺭﻭﺳﻴﻪ‬ ‫ﻭ ﻧــﻪ ﺗﻨﻬﺎ ﺑﻪ ﺣﻔﻆ ﺻﻠﺢ ﺑﻴﻦ ﺍﺩﻳﺎﻥ ﺩﻋﻮﺕ ﻣﯽﮐﺮﺩ‪ ،‬ﺑﻠﮑﻪ‬ ‫ﺩﺭ ﺗﺎﺭﻳﺦ ‪ ٢٣‬ﺩﺳﺎﻣﺒﺮ ﺳــﺎﻝ ‪ ١٩٩٨‬ﻣﻴﻼﺩﯼ ﺑﻪ ﺍﺑﺘﮑﺎﺭ‬ ‫ﺑﻪ ﻃﻮﺭ ﻣﺴــﺘﻘﻴﻢ ﺑﻪ ﺳﺮﮐﻮﺑﯽ ﺗﺮﻭﺭﻳﺴﺖﻫﺎ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﮏ ﺑﺨﺶ ﻣﻨﺎﺳــﺒﺎﺕ ﺧﺎﺭﺟﯽ ﮐﻠﻴﺴﺎﯼ ﺍﻋﻈﻢ ﻣﺴﮑﻮ‪ ،‬ﻣﺠﻠﺲ‬ ‫ﺍﻗﺪﺍﻡ ﭘﻴﺸﮕﻴﺮﺍﻧﻪ ﺗﻮﺻﻴﻪ ﻣﯽﮐﺮﺩ‪.‬‬ ‫ﻣﺆﺳﺴــﺎﻥ ﺷــﻮﺭﺍﯼ ﺑﻴﻦ ﺍﺩﻳﺎﻥ ﺭﻭﺳــﻴﻪ ﺩﺭ ﺷــﻬﺮ ﻣﺴﮑﻮ‬ ‫ﺗﺸــﮑﻴﻞ ﺷــﺪ‪ ،‬ﮐﻪ ﺩﺭ ﺟﺮﻳــﺎﻥ ﺁﻥ ‪ ٥‬ﺗــﻦ ﺍﺯ ﺭﻭﺣﺎﻧﻴﻮﻥ‬ ‫ﺑﺴﻼﻥ‬ ‫ﻣﺬﻫﺒﯽ ﺑﻪ ﻧﺎﻣﻬﺎﯼ‪ :‬ﮐﺮﻳﻞ ﺍﺳــﻘﻒ ﺍﻋﻈﻢ ﺍﺳﻤﻮﻟﻨﺴــﮏ ﻭ‬ ‫ﺩﺭ ﺑﻴﺎﻧﻴــﻪ ﺷــﻮﺭﺍﯼ ﺑﻴﻦ ﺍﻻﺩﻳﺎﻥ ﺭﻭﺳــﻴﻪ ﺩﺭ ﺧﺼﻮﺹ ﮐﺎﻟﻴﻨﻴﻨﮕﺮﺍﺩ‪ ،‬ﻣﻔﺘﯽ ﺍﻋﻈﻢ ﻃﻠﻌﺖ ﺗﺎﺝ ﺍﻟﺪﻳﻦ‪ ،‬ﻣﻔﺘﯽ ﺭﺍﻭﻳﻞ‬ ‫ﺣــﻮﺍﺩﺙ ﺑﺴــﻼﻥ ﮔﻔﺘﻪ ﺷــﺪﻩ ﺑــﻮﺩ‪» :‬ﻧﺒﺎﻳﺪ ﺍﺯ ﺳــﭙﺮﺩﻥ ﻋﻴﻦ ﺍﻟﺪﻳﻦ‪ ،‬ﺧﺎﺧﺎﻡ ﺍﻋﻈﻢ ﺭﻭﺳﻴﻪ ﺁﺩﻭﻟﻒ ﺷﺎﻳﻮﻳﭻ ﻭ ﺭﺋﻴﺲ‬ ‫ﺗﺮﻭﺭﻳﺴــﺖﻫﺎ ﻭ ﺍﻳﺎﺩﯼ ﺁﻧﻬﺎ ﺑﻪ ﺩﺳــﺖ ﻋﺪﺍﻟﺖ ﺗﺮﺳﻴﺪ‪ ،‬ﺩﺭ ﺳــﺎﻧﮕﺎﯼ ﺳﻨﺘﯽ ﺑﻮﺩﺍﻳﻴﺎﻥ ﺭﻭﺳﻴﻪ ﻫﺎﻣﺒﻮﻻﻣﺎ ﺩﺍﻣﺒﺎ ﺁﻳﻮﺷﻒ‬ ‫ﺻــﻮﺭﺕ ﻟﺰﻭﻡ ﺑﺎﻳﺪ ﺁﻧﻬﺎ ﺭﺍ ﺳــﺮﮐﻮﺏ ﮐــﺮﺩﻩ ﻭ ﺍﺯ ﺑﻴﻦ ﺑﺮﺩ‪ ،‬ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﻋﻀﺎﯼ ﻫﻴﺄﺕ ﺭﺋﻴﺴﻪ ﺍﻧﺘﺨﺎﺏ ﺷﺪﻧﺪ‪.‬‬ ‫ﺻﺮﻓﻦ ﻇﺮ ﺍﺯ ﺍﻳﻨﮑﻪ ﭼﻪ ﮐﺴﺎﻧﯽ ﺑﺎﺷﻨﺪ‪ ،‬ﮐﺠﺎ ﺑﺎﺷﻨﺪ ﻭ ﺧﻮﺩ‬ ‫ﺟﻠﺴﺎﺕ ﺷــﻮﺭﺍﯼ ﺑﻴﻦ ﺍﺩﻳﺎﻥ ﺑﻪ ﻃﻮﺭ ﻣﺘﻮﺳﻂ ‪ ٣‬ﺑﺎﺭ ﺩﺭ‬ ‫ﺭﺍ ﺩﺭ ﻗﺎﻟﺐ ﭼﻪ ﺷﻌﺎﺭﯼ ﭘﻮﺷﺎﻧﺪﻩ ﺑﺎﺷﻨﺪ‪ .‬ﻣﺎ ﺑﻪ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺳﺎﻝ ﺑﺮﮔﺰﺍﺭ ﻣﯽﺷﺪﻧﺪ ﻭ ﻫﺪﻑ ﺁﻥ ﻋﮑﺲ ﺍﻟﻌﻤﻞ ﺩﺭ ﻣﻘﺎﺑﻞ‬ ‫ﺗﺎﮐﻴــﺪ ﻣﯽﮐﻨﻴﻢ ﮐﻪ ﺁﻧﻬﺎ ﺑﻪ ﻫﻴﭻ ﺩﻳــﻦ ﻭ ﻣﺬﻫﺒﯽ ﺍﻋﺘﻘﺎﺩ ﺣﻮﺍﺩﺙ ﺳﻴﺎﺳﯽ ﻭ ﺍﻗﺘﺼﺎﺩﯼ‪ ،‬ﻣﺤﮑﻮﻡ ﮐﺮﺩﻥ ﻋﻤﻠﻴﺎﺕﻫﺎﯼ‬ ‫ﻧﺪﺍﺷــﺘﻪ ﻭ ﺩﺭ ﺧﺪﻣﺖ ﺷﻴﻄﺎﻥ ﻫﺴــﺘﻨﺪ؛ ﺷﻴﻄﺎﻧﯽ ﮐﻪ ﺩﺭ ﺗﺮﻭﺭﻳﺴــﺘﯽ ﻭ ﺍﻓﺮﺍﻃــﯽ‪ ،‬ﺍﺟــﺮﺍﯼ ﺍﺑﺘﮑﺎﺭﻫــﺎﯼ ﻗﺎﻧﻮﻧﯽ ﮐﻪ‬ ‫ﺁﺭﺯﻭﯼ ﺑﺎﺯﮔﺮﺩﺍﻧﺪﻥ ﺑﺸﺮ ﺑﻪ ﻭﺭﻃﻪ ﻳﺄﺱ ﻭ ﻧﺎﺍﻣﻴﺪﯼ ﻭ ﻗﺪﺭﺕ ﺍﻣــﮑﺎﻥ ﺍﺭﺗﻘﺎ ﻓﻀــﺎﯼ ﻣﺬﻫﺒﯽ ﺟﻮﺍﻣﻊ ﻭ ﺗﺴــﻬﻴﻞ ﻋﻤﻠﮑﺮﺩ‬ ‫ﮔﺮﻓﺘﻦ ﻭ ﺗﺴﻠﻂ ﺧﻮﺩ ﺑﺮ ﺟﻬﺎﻥ ﺍﺳﺖ‪«.‬‬ ‫ﻣﻮﺳﺴﻪﻫﺎﯼ ﻣﺬﻫﺒﯽ ﺑﻮﺩ‪.‬‬

‫ﺷﻮﺭﺍﯼ ﺑﻴﻦ ﺩﻳﻨﯽ ﮐﺸﻮﺭﻫﺎﯼ ﻣﺸﺘﺮﮎ ﺍﻟﻤﻨﺎﻓﻊ‬ ‫ﺩﺭ ﺳــﺎﻝ ‪ ٢٠٠٠‬ﻣﻴﻼﺩﯼ‪ ،‬ﺍﻭﻟﻴــﻦ ﻣﺠﻤﻊ ﺑﻴﻦ ﻣﺬﻫﺒﯽ‬ ‫ﺷــﻮﺭﺍﯼ ﺑﻴﻦ ﺩﻳﻨﯽ ﺩﺭ ﺩﻭﺭﺍﻥ ﭘﺲ ﺍﺯ ﻓﺮﻭﭘﺎﺷــﯽ ﺷﻮﺭﻭﯼ‬ ‫ﺑﺮﮔﺰﺍﺭ ﮔﺮﺩﻳﺪ‪ ١٣-١٤) .‬ﻧﻮﺍﻣﺒﺮ ‪ (٢٠٠٠‬ﺍﻳﻦ ﺍﻭﻟﻴﻦ ﻣﺠﻤﻊ‬ ‫ﺑﻴﻨﺎﻣﺬﻫﺒــﯽ ﺻﻠﺢ ﻃﻠﺒﺎﻧــﻪ ﺑﻮﺩ ﮐﻪ ﺑﻴــﺶ ﺍﺯ ‪ ١٠٠‬ﺭﻫﺒﺮ‬ ‫ﻣﺬﻫﺒﯽ ﺍﺯ ﺭﻭﺳﻴﻪ ﻭ ﮐﺸــﻮﺭﻫﺎﯼ ﻣﺸﺘﺮﮎ ﺍﻟﻤﻨﺎﻓﻊ ﺩﺭ ﺁﻥ‬ ‫ﮔــﺮﺩ ﻫﻢ ﺁﻣﺪﻩ ﺑﻮﺩﻧــﺪ‪ .‬ﺩﺭ ﻣﺎﺭﺱ ‪ ٢٠٠٤‬ﺑﻪ ﺳﺮﭘﺮﺳــﺘﯽ‬ ‫ﺷــﻮﺭﺍﯼ ﺑﻴﻦ ﺩﻳﻨــﯽ‪ ،‬ﺩﻭﻣﻴﻦ ﻣﺠﻤﻊ ﺑﻴــﻦ ﻣﺬﻫﺒﯽ ﺻﻠﺢ‬ ‫ﻃﻠﺒﺎﻧﻪ ﺩﺭ ﻣﺴــﮑﻮ ﺑﺮﮔﺰﺍﺭ ﺷــﺪ‪ ٢-٤) .‬ﻣﺎﺭﺱ ‪ (٢٠٠٤‬ﺩﺭ‬ ‫ﺍﻳﻦ ﻣﺠﻤﻊ ﺑﻪ ﺗﺼﻤﻴﻢ ﺍﮐﺜﺮﻳﺖ ﺷﺮﮐﺖ ﮐﻨﻨﺪﮔﺎﻥ‪ ،‬ﺷﻮﺭﺍﯼ‬ ‫ﺑﻴﻦ ﺩﻳﻨﯽ ﮐﺸــﻮﺭﻫﺎﯼ ﻣﺸﺘﺮﮎ ﺍﻟﻤﻨﺎﻓﻊ ﺗﺄﺳﻴﺲ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﺍﻋﻀﺎﯼ ﺍﻓﺘﺨﺎﺭﯼ ﺍﻳﻦ ﺷﻮﺭﺍ ﻋﺒﺎﺭﺕ ﺑﻮﺩﻧﺪ ﺍﺯ‪ :‬ﺍﺳﻘﻒ ﺍﻋﻈﻢ‬ ‫ﻣﺴﮑﻮ ﻭ ﺭﻭﺳﻴﻪ ﺁﻟﮑﺴﯽ ﺩﻭﻡ ﻭ ﺭﺋﻴﺲ ﺷﻮﺭﺍﯼ ﻋﺎﻟﯽ ﺩﻳﻨﯽ‬ ‫ﻣﺮﺩﻡ ﻗﻔﻘﺎﺯ ﺷﻴﺦ ﺍﻻﺳﻼﻡ ﺍﷲ ﺷﮑﺮ ﭘﺎﺷﺎﺯﺍﺩﻩ‪.‬‬ ‫ﺑﺎ ﺗﺸﮑﻴﻞ ﺷــﻮﺭﺍﯼ ﺑﻴﻦ ﺍﻻﺩﻳﺎﻥ ﮐﺸــﻮﺭﻫﺎﯼ ﻣﺸﺘﺮﮎ‬ ‫ﺍﻟﻤﻨﺎﻓﻊ‪ ،‬ﺭﺅﺳــﺎﯼ ﺍﻧﺠﻤﻦﻫﺎﯼ ﻣﺬﻫﺒﯽ ﺍﺯ ﺗﻤﺎﻡ ﮐﺸﻮﺭﻫﺎﯼ‬ ‫ﻣﺸــﺘﺮﮎ ﺍﻟﻤﻨﺎﻓﻊ ﺑﻪ ﺟﺰ ﺗﺮﮐﻤﻨﺴﺘﺎﻥ ﺑﻪ ﻋﻀﻮﻳﺖ ﺷﻮﺭﺍﯼ‬ ‫ﺟﺪﻳﺪ ﺩﺭﺁﻣﺪﻧﺪ‪ .‬ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ‪ ،‬ﺗﻌﺪﺍﺩ ﺍﻋﻀﺎﯼ ﺍﻳﻦ ﺷﻮﺭﺍ ﺑﻪ‬ ‫ﺣﺪﻭﺩ ‪ ٣٠‬ﻋﻀﻮ ﺭﺳــﻴﺪ‪ .‬ﮐﺮﻳﻞ‪ ،‬ﺍﺳﻘﻒ ﺍﻋﻈﻢ ﺍﺳﻤﻮﻟﻨﺴﮏ‬ ‫ﻭ ﮐﺎﻟﻴﻨﻴﻨﮕــﺮﺍﺩ ﺑﻪ ﻋﻨﻮﺍﻥ ﺭﺋﻴﺲ ﮐﻤﻴﺘﻪ ﺍﺟﺮﺍﻳﯽ ﺷــﻮﺭﺍﯼ‬ ‫ﺑﻴﻦ ﻣﺬﻫﺒﯽ ﺷﻮﺭﺍﯼ ﺭﻭﺳﻴﻪ ﺍﻧﺘﺨﺎﺏ ﺷﺪ‪ .‬ﺩﺭ ﺳﺎﻝ ‪٢٠٠٦‬‬ ‫ﺷــﻮﺭﺍﯼ ﺑﻴــﻦ ﺍﻻﺩﻳﺎﻥ ﺭﻭﺳــﻴﻪ ﺑﻪ ﻃﻮﺭ ﻣﺸــﺘﺮﮎ ﻫﻤﺮﺍﻩ‬ ‫ﺑﺎ ﺷــﻮﺭﺍﯼ ﺑﻴــﻦ ﺍﻻﺩﻳﺎﻥ ﮐﺸــﻮﺭﻫﺎﯼ ﻣﺸــﺘﺮﮎ ﺍﻟﻤﻨﺎﻓﻊ‬ ‫ﺩﺭ ﻣﺴــﮑﻮ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻣﺠﻤﻊ ﺑﻴﻦ ﺩﻳﻨــﯽ ﺩﺭ ﺗﻤﺎﻡ ﺗﺎﺭﻳﺦ‬ ‫ﺭﻭﺳﻴﻪ‪ ،‬ﻳﻌﻨﯽ ﻣﺠﻤﻊ ﺟﻬﺎﻧﯽ ﺭﻫﺒﺮﺍﻥ ﻣﺬﻫﺒﯽ ﺭﺍ ﻫﻤﺰﻣﺎﻥ‬ ‫ﺑﺎ ﻣﻼﻗﺎﺕ »ﮔﺮﻭﻩ ﻫﺸــﺖ« ﺩﺭ ﺳﻦ ﭘﺘﺮﺑﻮﺭﮒ ﺑﺮﮔﺰﺍﺭ ﮐﺮﺩ‪.‬‬ ‫)‪ ٣-٥‬ﺟﻮﻻﯼ ‪[١٨] (٢٠٠٦‬‬

‫ﺟﺸﻦ »ﺭﻭﺯ ﻭﺣﺪﺕ ﻣﻠﯽ«‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٩٠‬‬

‫ﺍﻭﺝ ﻓﻌﺎﻟﻴﺖ ﺷﻮﺭﺍﯼ ﺑﻴﻦ ﺩﻳﻨﯽ ﺭﻭﺳﻴﻪ ﺩﺭ ﺳﺎﻝ ‪٢٠٠٤‬‬ ‫ﺑﻮﺩ‪ .‬ﺩﺭ ﮊﺍﻧﻮﻳﻪ ﺍﻳﻦ ﺳــﺎﻝ ﺭﺋﻴﺲ ﺟﻤﻬﻮﺭ ﺭﻭﺳﻴﻪ ﻭﻻﺩﻳﻤﻴﺮ‬ ‫ﭘﻮﺗﻴﻦ ﺩﺭ ﻧﺎﻣﻪ ﺧﻮﺩ ﺑﻪ ﺧﺪﻣﺎﺕ ﺷﻮﺭﺍﯼ ﺑﻴﻦ ﺩﻳﻨﯽ ﺭﻭﺳﻴﻪ‬ ‫ﻭ ﺍﺑﺘﮑﺎﺭ ﺍﻳﻦ ﺷــﻮﺭﺍ ﺟﻬﺖ ﻧﺎﻡ ﮔﺬﺍﺭﯼ ﺟﺸﻦ ﺩﻭﻟﺘﯽ ﺟﺪﻳﺪ‬ ‫ﺑــﻪ ﻧﺎﻡ ﺭﻭﺯ ﻭﺣﺪﺕ ﻣﻠﯽ‪ ،‬ﮐﻪ ﻧﻤﺎﺩ ﭘﺎﻳﺎﻥ ﺩﻭﺭﺍﻥ ﺁﺷــﻔﺘﻪ ﻭ‬ ‫ﭘﺮﺍﻏﺘﺸﺎﺵ ﻗﺮﻥ ﻫﻔﺪﻫﻢ ﺍﺳﺖ‪ ،‬ﺍﺷﺎﺭﻩ ﮐﺮﺩ‪ .‬ﺩﻭﻟﺖ ﺭﻭﺳﻴﻪ‬ ‫ﺍﻳﻦ ﭘﻴﺸــﻨﻬﺎﺩ ﺭﺍ ﭘﺬﻳﺮﻓﺖ ﻭ ﺑﺪﻳﻦ ﻣﻨﻈﻮﺭ ﺭﻭﺯ ‪ ٤‬ﻧﻮﺍﻣﺒﺮ ﺩﺭ‬ ‫ﺗﻘﻮﻳﻢ ﺟﺸــﻦﻫﺎﯼ ﺭﻭﺳﻴﻪ ﺩﺭﺝ ﺷﺪ‪ ،‬ﮐﻪ ﺟﺎﻳﮕﺰﻳﻦ ﺟﺸﻦ‬ ‫ﻗﺪﻳﻤﯽ ﮐﻤﻮﻧﻴﺴﻴﺘﯽ ‪ ٧‬ﻧﻮﺍﻣﺒﺮ ﺑﻮﺩ‪ .‬ﻋﻠﻴﺮﻏﻢ ﺍﻋﺘﺮﺍﺽ ﻣﺮﺍﮐﺰ‬

‫ﺍﺳﻼﻣﯽ ﺑﻪ ﺍﻳﻦ ﺗﺎﺭﻳﺦ‪ ،‬ﺑﻪ ﺩﻟﻴﻞ ﺑﺮﮔﺰﺍﺭﯼ ﺟﺸﻦ ﮐﻠﻴﺴﺎﻳﯽ‬ ‫ﺷــﻤﺎﻳﻞ ﺩﺭ ﺭﻭﺯ ‪ ٤‬ﻧﻮﺍﻣﺒﺮ ﺑﻪ ﻃﻮﺭ ﺳﻨﺘﯽ ﺟﺸﻦ ﮐﻠﻴﺴﺎﻳﯽ‬ ‫ﺷــﻤﺎﻳﻞ ﻣﺎﺩﺭ ﺧﺪﺍ‪ ،‬ﺑﺨﺶ ﺍﻋﻈﻤﯽ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﻋﺘﺮﺍﺿﯽ‬ ‫ﺑﻪ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﻧﺪﺍﺷﺘﻨﺪ‪[١٩] .‬‬

‫ﮔﻔﺖ ﻭﮔﻮﯼ ﺑﻴﻦ ﺩﻳﻨﯽ ﺩﺭ ﻳﻮﻧﺴﮑﻮ‬ ‫ﺩﺭ ﺳــﺎﻝ ‪ ٢٠٠٩‬ﻣﻴﻼﺩﯼ ﮐﺮﻳﻞ ﺍﺳــﻘﻒ ﺍﻋﻈﻢ ﺟﺪﻳﺪ‬ ‫ﻣﺴﮑﻮ ﻭ ﺭﻭﺳﻴﻪ ﭘﻴﺸﻨﻬﺎﺩ ﮐﺮﺩ‪ ،‬ﮔﺮﻭﻩ ﻣﺸﺎﻭﺭﻩ ﮔﻔﺖ ﻭﮔﻮﯼ‬ ‫ﺑﻴﻦ ﺩﻳﻨﯽ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﻳﻮﻧﺴﮑﻮ ﺗﺸﮑﻴﻞ ﺷﻮﺩ‪ .‬ﮔﺮﻭﻩ ﻣﺸﺎﻭﺭﻩ‬ ‫ﺩﺭ ﺗﺎﺭﻳــﺦ ‪ ٢٢‬ﺟﻮﻻﯼ ﺩﺭ ﺍﻭﻟﻴﻦ ﺟﻠﺴــﻪ ﮔــﺮﻭﻩ ﺭﻫﺒﺮﺍﻥ‬ ‫ﻋﺎﻟﯽ ﻣﺬﻫﺒﯽ ﺍﻳﺠﺎﺩ ﺷــﺪ‪ .‬ﺑﻪ ﺍﺑﺘﮑﺎﺭ ﺍﺳــﻘﻒ ﺍﻋﻈﻢ‪ ،‬ﻣﻴﺎﻥ‬ ‫ﻣﺴﻠﻤﺎﻧﺎﻥ ﮐﺸﻮﺭﻫﺎﯼ ﻣﺸﺘﺮﮎ ﺍﻟﻤﻨﺎﻓﻊ‪ ،‬ﺷﻴﺦ ﺍﻻﺳﻼﻡ ﺍﷲ‬ ‫ﺷﮑﺮ ﭘﺎﺷﺎﺯﺍﺩﻩ ﺭﺋﻴﺲ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻣﺎﻭﺭﺍ ﻗﻔﻘﺎﺯ ﺑﻪ ﺗﺸﮑﻴﻼﺕ‬ ‫ﺑﻴﻦ ﺩﻳﻨﯽ ﺟﺪﻳﺪ ﺩﻋﻮﺕ ﺷﺪﻩ ﺑﻮﺩ‪.‬‬

‫ﻣﺸﮑﻼﺕ ﭘﻴﺶ ﺭﻭﯼ ﮔﻔﺖ ﻭﮔﻮ ﺩﻳﻨﯽ ﺭﻭﺳﻴﻪ‬ ‫ﮐﺮﻳﻞ‪ ،‬ﺍﺳــﻘﻒ ﺁﻳﻨﺪﻩ ﻣﺴﮑﻮ ﻭ ﺭﻭﺳﻴﻪ‪ ،‬ﺩﺭ ﺳﺎﻝ ‪١٩٩٤‬‬ ‫ﻋﻨﻮﺍﻥ ﮐﺮﺩ‪»:‬ﻣﺘﺄﺳﻔﺎﻧﻪ ﺩﺭ ﺳﺎﻝﻫﺎﯼ ﺍﺧﻴﺮ ﺭﻭﺍﺑﻂ ﮐﻠﻴﺴﺎﯼ‬ ‫ﺍﺭﺗﺪﻭﮐﺲ ﻭ ﺳﺎﺯﻣﺎﻥﻫﺎﯼ ﻣﺬﻫﺒﯽ ﻏﻴﺮﻣﺴﻴﺤﯽ ﺩﺭ ﺭﻭﺳﻴﻪ‬ ‫ﻭ ﮐﺸﻮﺭﻫﺎﯼ ﻣﺸﺘﺮﮎ ﺍﻟﻤﻨﺎﻓﻊ ﺩﺳﺘﺨﻮﺵ ﭘﻴﭽﻴﺪﮔﯽﻫﺎﻳﯽ‬ ‫ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﺩﺭ ﺩﺭﺟﻪ ﺍﻭﻝ ﺑﺎ ﺗﻐﻴﻴﺮﺍﺕ ﺟﺪﯼ ﺩﺭ‬ ‫ﺳﺎﺧﺘﺎﺭ ﻭ ﻣﺪﻳﺮﻳﺖ ﺗﺸﮑﻴﻼﺕ ﺍﺩﻳﺎﻥ ﺳﻨﺘﯽ ﻣﺮﺗﺒﻂ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭﮎ ﺗﺠﺮﺑــﻪ ﻭ ﻭﺿﻌﻴﺖ ﺧﻮﺩ ﻭ ﺍﺧﺘﻼﻑ ﻧﻈﺮ ﺷــﺪﻳﺪ ﺩﺭ‬ ‫ﺩﺭﻭﻥ ﺗﺸــﮑﻴﻼﺕ ﻣﺬﻫﺒــﯽ ﻣﻨﺠﺮ ﺑﻪ ﺟﺪﺍﻳﯽ ﺗﺸــﮑﻴﻼﺕ‬ ‫ﻣﺬﻫﺒﯽ ﻏﻴﺮﻣﺴــﻴﺤﯽ ﮔﺮﺩﻳﺪﻧﺪ؛ ﺗﺸــﮑﻴﻼﺗﯽ ﮐﻪ ﭼﻨﺪﻳﻦ‬ ‫ﺩﻫﻪ ﻓﻌﺎﻟﻴﺖ ﮐــﺮﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﺍﻣﺮ ﺑﻮﻳﮋﻩ ﺩﺭ ﺗﺸــﮑﻴﻼﺕ‬ ‫ﺍﺳــﻼﻣﯽ ﻣﻨﺠﺮ ﺑﻪ ﺍﻳﺠﺎﺩ ﺳــﺎﺯﻣﺎﻥﻫﺎﯼ ﻣﺘﻌــﺪﺩ ﺟﺪﻳﺪ ﻭ‬ ‫ﺗﻐﻴﻴــﺮ ﺑﺮﻧﺎﻣﻪﻫﺎﯼ ﺁﻧﻬﺎ ﮔﺮﺩﻳﺪ‪ .‬ﺩﻭﻣﻴــﻦ ﺩﻟﻴﻞ ﻣﻬﻤﯽ ﮐﻪ‬ ‫ﺭﻭﺍﺑﻂ ﺑﻴــﻦ ﻣﺬﻫﺒﯽ ﺍﻣﺮﻭﺯﯼ ﺭﺍ ﭘﻴﭽﻴــﺪﻩ ﻣﯽﮐﻨﺪ‪ ،‬ﺍﻳﺠﺎﺩ‬ ‫ﺗﺤﺮﮐﺎﺕ ﻭ ﺟﺮﻳﺎﻧﺎﺕ ﻣﺬﻫﺒﯽ ﻣﺨﺘﻠﻒ ﻣﯽﺑﺎﺷﺪ‪ ،‬ﮐﻪ ﻓﻌﺎﻟﻴﺖ‬ ‫ﺁﻧﻬﺎ ﻫﻤﻴﺸﻪ ﻫﻢ ﻣﻔﻴﺪ ﻭ ﺑﺪﻭﻥ ﺿﺮﺭ ﻧﻴﺴﺖ‪ .‬ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ‬ ‫ﺟﺎﯼ ﺧﻮﺷــﺤﺎﻟﯽ ﺍﺳــﺖ ﮐﻪ ﺑﺮﻏﻢ ﻣﺸــﮑﻼﺕ ﻣﻮﺟﻮﺩ ﺩﺭ‬ ‫ﺭﻭﺍﺑﻂ ﻣﺎ ﺑﺎ ﻏﻴﺮﻣﺴﻴﺤﻴﺎﻥ ﺩﺭ ﮐﺸﻮﺭﻫﺎﻳﯽ ﮐﻪ ﭘﻴﺸﺘﺮ ﺍﺗﺤﺎﺩ‬ ‫ﺟﺎﻫﻴﺮ ﺷﻮﺭﻭﯼ ﺭﺍ ﺗﺸــﮑﻴﻞ ﻣﯽﺩﺍﺩﻧﺪ‪ ،‬ﻇﺮﻓﻴﺖ ﺩﻭﺳﺘﯽ ﻭ‬ ‫ﻫﻤﮑﺎﺭﯼ ﻣﻮﺟﻮﺩ ﻫﻤﭽﻨﺎﻥ ﺣﻔﻆ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻇﺮﻓﻴﺖ ﮐﻪ‬ ‫ﻣﺎ ﺍﻳﻤﺎﻥ ﺩﺍﺭﻳﻢ ﻗﺎﺩﺭ ﺍﺳــﺖ ﺍﻳﻦ ﻣﻘﺎﺑﻠــﻪ ﺭﺍ ﺗﺤﻤﻞ ﮐﻨﺪ‪«.‬‬ ‫]‪[٢٠‬‬ ‫ﮔﻔﺖ ﻭﮔﻮﯼ ﺍﺳــﻼﻡ ﻭ ﻣﺴــﻴﺤﻴﺖ ﺩﺭ ﺭﻭﺳﻴﻪ ﻫﻤﭽﻨﺎﻥ‬

‫ﺑــﻪ ﻃﺮﺡ ﻣﺴــﺎﺋﻞ ﻣﺮﺑﻮﻁ ﺑﻪ ﻫﻤﮑﺎﺭﯼ ﻋﻤﻠــﯽ ﻭ ﻣﻘﺎﺑﻠﻪ ﺑﺎ‬ ‫ﻣﺴــﺎﺋﻠﯽ ﻫﻤﭽﻮﻥ ﺗﺮﻭﺭﻳﺴﻢ‪ ،‬ﺟﻨﮓﻫﺎﯼ ﮐﻮﭼﮏ‪ ،‬ﺗﻮﻟﻴﺪ ﻭ‬ ‫ﺗﻮﺯﻳﻊ ﻣﻮﺍﺩ ﻣﺨﺪﺭ‪ ،‬ﮔﺴــﺘﺮﺵ ﺍﻳﺪﺋﻮﻟﻮﮊﯼﻫﺎﯼ ﻧﻔﺮﺕ ﺁﻣﻴﺰ‬ ‫ﺍﺯ ﺍﻧﺴــﺎﻥﻫﺎ ﻭ‪ ،. . .‬ﮐﻪ ﺩﻏﺪﻏﻪ ﻣﺸﺘﺮﮎ ﭘﻴﺮﻭﺍﻥ ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ‬ ‫ﺳﻨﺘﯽ ﻣﯽﺑﺎﺷﻨﺪ‪ ،‬ﺍﺩﺍﻣﻪ ﻣﯽﺩﻫﺪ‪.‬‬ ‫ﺍﻣﺎ ﭘﺲ ﺍﺯ ﻧﺎﻣﻪ ‪ ١٢٨‬ﺗﻦ ﺍﺯ ﺭﻫﺒﺮﺍﻥ ﻣﺬﻫﺒﯽ ﻣﺴــﻠﻤﺎﻧﺎﻥ‬ ‫ﺟﻬــﺎﻥ ﺑﻪ ﭘﺎﭖ ﺩﺭ ﺭﻡ‪ ،‬ﺍﻳﻦ ﮔﻔﺖ ﻭﮔﻮ ﺩﻳﮕﺮ ﺟﻨﺒﻪ ﻣﻨﺎﻇﺮﻩ‬ ‫ﮐﻼﻣﯽ ﺑﻪ ﺧﻮﺩ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬

‫ﭘﯽ ﻧﻮﺷﺖﻫﺎ‬ ‫]‪ [١‬ﺁ‪ .‬ﻣﻬﺪﻳﻒ‪ ،‬ﺩ‪ .‬ﺟﻌﻔﺮﺍﻑ‪ ،‬ﻧﺸﺴﺖ ﺭﺟﺎﻝ ﻣﺬﻫﺒﯽ ﻗﻔﻘﺎﺯ‬ ‫ﺩﺭ ﺑﺎﮐﻮ »ﻧﻴﺰﺍﻭﻳﺴﻴﻤﺎﻳﺎ ﮔﺎﺯﺗﺎ«‪ ٢٦ ،‬ﻧﻮﺍﻣﺒﺮ ‪.١٩٩٢‬‬ ‫]‪ [٢‬ﮔــﺰﺍﺭﺵ ﺧﺒﺮﮔﺰﺍﺭﯼ »ﺍﻳﻨﺘﺮﻓﺎﮐﺲ«‪،‬ﻣﻮﺭﺥ ‪ ١٥‬ﻓﻮﺭﻳﻪ‬ ‫‪.١٩٩٣‬‬ ‫]‪ [٣‬ﺍﻋﻼﻣﻴﻪ ﻣﺸــﺘﺮﮎ ﺩﻳﺪﺍﺭ ﻣﻮﺭﺥ ‪ ٩‬ﻓﻮﺭﻳﻪ ‪ ١٩٩٣‬ﺑﻴﻦ‬ ‫ﻭﺍﺯﮔﻦ ﺍﻭﻝ ﺍﺳــﻘﻒ ﺍﻋﻈﻢ ﮐﻠﻴﺴــﺎﯼ ﮐﺎﺗﻮﻟﻴﮏ ﺍﺭﺍﻣﻨﻪ ﻭ‬ ‫ﺷﻴﺦ ﺍﻻﺳﻼﻡ ﺍﷲ ﺷﮑﺮ ﭘﺎﺷــﺎﺯﺍﺩﻩ ﺭﺋﻴﺲ ﻫﻴﺄﺕ ﻣﺪﻳﺮﻩ‬ ‫ﻣﺴﻠﻤﺎﻧﺎﻥ ﻗﻔﻘﺎﺯ‪ ،‬ﺁﺭﺷﻴﻮ ﻧﻮﻳﺴﻨﺪﻩ ﻣﻘﺎﻟﻪ‪.‬‬ ‫]‪ [٤‬ﮔﺰﺍﺭﺵ ﺧﺒﺮﮔــﺰﺍﺭﯼ »ﺍﻳﻨﺘﺮﻓﺎﮐﺲ«‪،‬ﻣﻮﺭﺥ ‪ ٥‬ﻣﺎﺭﺱ‬ ‫‪.١٩٩٣‬‬ ‫]‪ [٥‬ﮔﺰﺍﺭﺵ ﺧﺒﺮﮔﺰﺍﺭﯼ »ﺍﻳﻨﺘﺮﻓﺎﮐﺲ«‪،‬ﻣﻮﺭﺥ ‪ ٢٠‬ﻣﺎﺭﺱ‬ ‫‪.١٩٩٣‬‬ ‫]‪ [٦‬ﮔﺰﺍﺭﺵ ﺧﺒﺮﮔﺰﺍﺭﯼ »ﺍﻳﻨﺘﺮﻓﺎﮐﺲ«‪،‬ﻣﻮﺭﺥ ‪ ١٥‬ﺩﺳﺎﻣﺒﺮ‬ ‫‪.١٩٩٤‬‬ ‫]‪ [٧‬ﺭ‪ .‬ﺁ‪ .‬ﺳــﻴﻼﻧﺘﻴﻒ‪ ،‬ﺗﺎﺭﻳــﺦ ﻧﻮﻳﻦ ﺍﺳــﻼﻡ ﺩﺭ ﺭﻭﺳــﻴﻪ‪،‬‬ ‫ﻣﺴﮑﻮ‪.٢٠٠٧ ،‬‬ ‫]‪ [٨‬ﮔﺰﺍﺭﺵ ﺍﻳﺴﺘﮕﺎﻩ ﺭﺍﺩﻳﻮﻳﯽ »ﺭﺍﺩﻳﻮ ﺭﻭﺳﻴﻪ«‪ ،‬ﻣﻮﺭﺥ ‪١٨‬‬

‫ﻓﻮﺭﻳﻪ ‪.١٩٩٥‬‬ ‫]‪ [٩‬ﮔﺰﺍﺭﺵ ﺍﻳﺴــﺘﮕﺎﻩ ﺭﺍﺩﻳﻮﻳﯽ »ﭘﮋﻭﺍﮎ ﻣﺴــﮑﻮ«‪ ،‬ﻣﻮﺭﺥ‬ ‫‪ ١١‬ﮊﺍﻧﻮﻳﻪ ‪ ،١٩٩٦‬ﺑﺮﻧﺎﻣﻪ ﺧﺒﺮﯼ ‪.١٦:٠٥‬‬ ‫]‪ [١٠‬ﻣﻼﻗــﺎﺕ ﺁﻟﮑﺴــﯽ ﺍﻭﻝ ﺑــﺎ ﺍﺣﻤــﺪ ﻗﺪﻳــﺮﻭﻑ‪،‬‬ ‫»ﮐﺎﻣﺮﺳﺎﻧﺖ«‪ ٢٣ ،٢٠٠٠ ،‬ﮊﺍﻧﻮﻳﻪ‪.‬‬ ‫]‪ [١١‬ﻃﻠﻌﺖ ﺗﺎﺝ ﺍﻟﺪﻳﻦ‪ ،‬ﺟﻬﺎﺩ ﻫﻢ ﺍﻳﻨﮏ ﺩﺭ ﺟﺮﻳﺎﻥ ﺍﺳﺖ‪،‬‬ ‫»ﮐﺎﻧﺴﺮﻭﺍﺗﻮﺭ«‪ ٢١ ،‬ﻣﺎﺭﺱ‪.٢٠٠٣‬‬ ‫]‪ [١٢‬ﮔــﺰﺍﺭﺵ ﺧﺒﺮﮔــﺰﺍﺭﯼ »ﺍﻳﻨﺘﺮﻓﺎﮐــﺲ«‪ ،‬ﻣﻮﺭﺥ ‪٢٥‬‬ ‫ﮊﺍﻧﻮﻳﻪ ‪.٢٠٠١‬‬ ‫]‪ [١٣‬ﮔــﺰﺍﺭﺵ ﺧﺒﺮﮔــﺰﺍﺭﯼ »ﺍﻳﻨﺘﺮﻓﺎﮐــﺲ«‪ ،‬ﻣﻮﺭﺥ ‪٢٥‬‬ ‫ﻣﺎﺭﺱ ‪.١٩٩٩‬‬ ‫]‪ [١٤‬ﮔــﺰﺍﺭﺵ ﺧﺒﺮﮔــﺰﺍﺭﯼ »ﺍﻳﻨﺘﺮﻓﺎﮐــﺲ«‪ ،‬ﻣﻮﺭﺥ ‪١٠‬‬ ‫ﺁﻭﺭﻳﻞ ‪.٢٠٠٢‬‬ ‫]‪ [١٥‬ﺩﺭ ﺩﺳﺘﺮﺱ ﺩﺭ ﺳﺎﻳﺖ ﺭﺳﻤﯽ ﺷﻮﺭﺍﯼ ﺑﻴﻦ ﺍﻻﺩﻳﺎﻥ‬ ‫ﺭﻭﺳﻴﻪ )‪.(www. m-s-r. ru‬‬ ‫]‪ [١٦‬ﻣﻄﺎﻟﺐ ﺩﻭﻣﻴﻦ ﻣﺠﻤﻊ ﺻﻠﺢ ﺑﻴﻦ ﺍﻻﺩﻳﺎﻥ )ﻣﺴــﮑﻮ‪،‬‬ ‫‪ ٢-٣‬ﻣﺎﺭﺱ ‪ ،(٢٠٠٤‬ﺁﺭﺷﻴﻮ ﻧﻮﻳﺴﻨﺪﻩ‪.‬‬ ‫]‪ [١٧‬ﮔــﺰﺍﺭﺵ ﺧﺒﺮﮔــﺰﺍﺭﯼ »ﺍﻳﻨﺘﺮﻓﺎﮐــﺲ«‪ ،‬ﻣــﻮﺭﺥ ‪٤‬‬ ‫ﺟﻮﻻﯼ ‪.٢٠٠١‬‬ ‫]‪ [١٨‬ﻥ‪،‬ﺗﺎﮔﺎﻧــﻮﺍ‪ ،‬ﺯﻧﺪﮔــﯽ ﺩﻭﺑــﺎﺭﻩ ﻧﻴﮑﯽ‪» ،‬ﺭﺍﺳﻴﺴــﮑﺎﻳﺎ‬ ‫ﮔﺎﺯﺗﺎ«‪ ٢٣ ،‬ﮊﻭﺋﻦ ‪.٢٠٠٦‬‬ ‫]‪ [١٩‬ﻳﻮ‪،‬ﺗﺎﺭﺍﺗﻮﺗﺎ‪ ،‬ﺩﺭﺧﻮﺍﺳﺖ ﺭﻭﺣﺎﻧﻴﺎﻥ ﻣﺬﻫﺒﯽ ﺟﻬﺖ ﻟﻐﻮ‬ ‫ﺟﺸﻦ ‪ ٧‬ﻧﻮﺍﻣﺒﺮ ﮐﺎﻣﺮﺳﺎﻧﺖ‪ ٢٣ ،‬ﺳﭙﺘﺎﻣﺒﺮ‪.٢٠٠٤‬‬ ‫]‪ [٢٠‬ﺳــﺨﻨﺮﺍﻧﯽ ﺍﺳــﻘﻒ ﺍﻋﻈﻢ ﮐﻠﻴﺴــﺎﯼ ﺍﺳﻤﻮﻟﻨﺴﮏ‬ ‫ﻭ ﮐﺎﻟﻴﻨﻴﻨﮕــﺮﺍﺩ ﺩﺭ ﺟﺸــﻦ ‪ ٥٠‬ﺳــﺎﻟﮕﯽ ﺑﺨﺶ ﺭﻭﺍﺑﻂ‬ ‫ﺧﺎﺭﺟﯽ ﮐﻠﻴﺴــﺎﯼ ﻣﺴــﮑﻮ‪ ،‬ﻟﻴﻨﮏ ﻣﻄﻠﺐ‪http://ru. :‬‬ ‫‪zavet. ru/news/news-p٠١٠٤٠٤. htm‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫‪٩١‬‬

‫ﺩﻳﻦ ﭘﮋﻭﻫﻲ ﺩﺭ ﻣﻄﺎﻟﻌﺎﺕ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﻲ؛‬ ‫ﺑﺮﺭﺳﻲ ﺍﺳﻼﻡ ﺩﺭ ﭼﻮﺍﻥ ﺟﻮ‬ ‫ﻧﻮﻳﺴﻨﺪﻩ‪ :‬ﻟﯽ ﺷﻴﻨﮓ ﻫﻮﺍ‪ ،‬ﻣﻨﺒﻊ‪» :‬ﺩﺭﺍﺳﺎﺕ ﻗﻮﻣﻴﻪ ﻫﻮﯼ«‪ ،‬ﺷﻤﺎﺭﻩ ﺩﻭﻡ ﺳﺎﻝ ‪۲۰۱۰‬‬ ‫ﺗﺮﺟﻤﻪ ﻭ ﺗﻨﻈﻴﻢ‪ :‬ﺭﺍﻳﺰﻧﯽ ﻓﺮﻫﻨﮕﯽ ‪ -‬ﭼﻴﻦ‬

‫ﺗﺤﻮﻻﺕ ﺗﺎﺭﻳﺨﯽ ﭼﻮﺍﻥ ﺟﻮ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٩٢‬‬

‫ﭼﻮﺍﻥ ﺟﻮ ﻣﻨﻄﻘﻪﺍﯼ ﻭﺍﻗﻊ ﺩﺭ ﺗﭙﻪﻫﺎﯼ ﺳــﺎﺣﻠﯽ ﺩﺭﻳﺎﯼ‬ ‫ﺟﻨﻮﺑﯽ ﺍﺳــﺘﺎﻥ ﻓﻮﺟﻴﺎﻥ ﺩﺭ ﺟﻨﻮﺏ ﺷــﺮﻕ ﭼﻴﻦ ﺍﺳﺖ ﻭ‬ ‫ﺍﺯ ﭼﻬــﺎﺭ ﻧﺎﺣﻴﻪ ﻓﻨﮓ ﺯﯼ‪ ،‬ﻟﯽ ﭼﻨــﮓ‪ ،‬ﻟﻮ ﺟﻴﺎﻧﮓ‪ ،‬ﭼﻮﺍﻥ‬ ‫ﮔﺎﻧﮓ ﻭ ﺳﻪ ﺷﻬﺮ ﺷﯽ ﺷﯽ‪ ،‬ﺟﻴﻦ ﺟﻴﺎﻧﮓ ﻭ ﻧﺎ ﺁﻥ ﻭ ﭼﻬﺎﺭ‬ ‫ﺷﻬﺮﺳــﺘﺎﻥ ﻫﻮﯼ ﺁﻥ‪ ،‬ﺁﻥ ﺷــﯽ‪ ،‬ﻳﻮﻧﮓ ﭼﻮﻥ‪ ،‬ﺩﯼ ﻫﻮﺍ ﻭ‬ ‫ﻧﺎﺣﻴﻪ ﺟﻴﻦ ﻣﻦ ﺗﺸــﮑﻴﻞ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﻫﻤﻪ ﺁﻧﻬﺎ ﺭﺍ ﺗﺤﺖ‬ ‫ﮐﻨﺘﺮﻝ ﻭ ﺍﺩﺍﺭﻩ ﺧﻮﺩ ﺩﺍﺭﺩ‪.‬‬ ‫ﺩﺭ ﻋﺼﺮ ﺣﺠﺮ ﺍﻳﻦ ﻣﻨﻄﻘﻪ ﻣﺴﮑﻮﻧﯽ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺗﺎ ﻗﺒﻞ‬ ‫ﺍﺯ ﺩﻭﺭﺍﻥ ﺣﮑﻤﺮﺍﻧﯽ ﺳﻠﺴﻠﻪﻫﺎﯼ ﭼﻴﻦ ﻭ ﻫﺎﻥ ﺍﻳﻦ ﻣﻨﻄﻘﻪ‬ ‫ﺭﺍ ﻣﻴﻦ ﻳﻮﺋﻪ ﻣﯽﺧﻮﺍﻧﺪﻧﺪ‪ .‬ﮐﺴــﺎﻧﯽ ﮐﻪ ﺩﺭ ﮐﺸﺘﯽ ﺯﻧﺪﮔﯽ‬ ‫ﻣﯽﮐﺮﺩﻧﺪ ﻭ ﺩﺭﻳﺎ ﺭﺍ ﺯﻣﻴﻦ ﺧﻮﺩ ﺗﻠﻘﯽ ﻣﯽﻧﻤﻮﺩﻧﺪ ﻭ ﺩﺭ ﻭﺍﻗﻊ‬ ‫ﻳﮏ ﻣﻠﺖ ﺩﺭﻳﺎﻧﺸﻴﻦ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺩﺭ ﺩﻭﺭﺍﻥ ﭼﻴﻦ ﺍﻳﻦ ﻣﻨﻄﻘﻪ ﺗﺎﺑﻊ ﺍﻳﺎﻟﺖ ﻣﻴﻦ ﺟﻮﻧﮓ ﺑﻮﺩ‬ ‫ﻭ ﺩﺭ ﺩﻭﺭﺍﻥ ﻫﺎﻥ ﻧﻴﺰ ﺍﺯ ﺗﻮﺍﺑﻊ ﺍﻳﺎﻟﺖ ﻫﻮﯼ ﺟﯽ ﺑﻪ ﺣﺴــﺎﺏ‬ ‫ﻣﯽﺁﻣﺪ‪.‬‬ ‫ﺩﺭ ﺩﻭﺭﺍﻥ ﺣﮑﻤﺮﺍﻧﯽ ﺳــﻪ ﮐﺸﻮﺭ‪ ،‬ﮐﺸﻮﺭ ﻭﻭ ﺷﻬﺮﺳﺘﺎﻥ‬

‫ﺩﻭﻧﮓ ﺁﻥ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﻧﺎﺣﻴﻪ ﺗﺎﺳﻴﺲ ﮐﺮﺩ ﻭ ﻣﺮﮐﺰ ﺷﻬﺮﺳﺘﺎﻥ‬ ‫ﻧﻴﺰ ﺷﻬﺮ ﻧﺎ ﺁﻥ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺷﻬﺮ ﭼﻮﺍﻥ ﺟﻮ ﺍﻣﺮﻭﺯ ﺑﻮﺩ‪.‬‬ ‫ﺩﺭ ﺯﻣﺎﻥ ﺳﻠﺴﻠﻪ ﻧﺎﻥ ﭼﯽ ﺑﻪ ﺩﻟﻴﻞ ﺍﻳﻨﮑﻪ ﻓﺮﻣﺎﻧﺪﺍﺭ ﺍﻳﺎﻟﺖ‬ ‫ﻟﻴﺎﻧﮓ ﺁﻥ ﺑﻪ ﺗﻮﺳــﻌﻪ ﺣﻤﻞ ﻭ ﻧﻘــﻞ ﺩﺭﻳﺎﻳﯽ ﺗﻮﺟﻪ ﺯﻳﺎﺩﯼ‬ ‫ﻣﺒﺬﻭﻝ ﻣﯽﺩﺍﺷــﺖ ﺍﻳﻦ ﻧﺎﺣﻴــﻪ ﺑﻪ ﺑﻨــﺪﺭ ﺑﺰﺭﮔﯽ ﺗﺒﺪﻳﻞ‬ ‫ﺷــﺪ ﮐﻪ ﮐﺸﺘﯽﻫﺎﯼ ﺁﻥ ﺑﻪ ﮐﺸــﻮﺭﻫﺎﯼ ﻣﺨﺘﻠﻒ ﺍﺯ ﺟﻤﻠﻪ‬ ‫ﻫﻨﺪﻭﺳﺘﺎﻥ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﻣﯽﮐﺮﺩﻧﺪ‪.‬‬ ‫ﺩﺭ ﺳــﺎﻝ ‪ ٧٠٠‬ﺩﻭﺭﺍﻥ ﺣﮑﻤﺮﺍﻧــﯽ ﺳﻠﺴــﻠﻪ ﺗﺎﻧــﮓ ﺩﺭ‬ ‫ﻣﻨﻄﻘﻪ ﭼﻮﺍﻥ ﺟﻮ ﺍﻳﺎﻟﺖ ﻭﻭ ﺭﻭﻧﮓ ﺗﺎﺳــﻴﺲ ﺷــﺪ ﻭ ﻣﺮﮐﺰ‬ ‫ﺁﻥ ﻫﻤﭽﻨﺎﻥ ﺷــﻬﺮ ﻧﺎﻥ ﺁﻥ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﭼﻮﺍﻥ ﺟﻮ ﺑﻮﺩ‪ .‬ﺳﺎﻝ‬ ‫‪ ٧١١‬ﺍﻳﺎﻟﺖ ﻭﻭ ﺭﻭﻧﮓ ﻧﺎﻡ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺍﻳﺎﻟﺖ ﭼﻮﺍﻥ ﺟﻮ ﺗﻐﻴﻴﺮ‬ ‫ﺩﺍﺩ ﻭ ﺍﻳﻦ ﺳﺮﺁﻏﺎﺯﯼ ﺑﺮﺍﯼ ﺍﻳﻦ ﻧﺎﺣﻴﻪ ﺑﻪ ﺣﺴﺎﺏ ﻣﯽﺁﻣﺪ‪.‬‬ ‫ﺩﺭ ﺳــﺎﻝ ‪ ٧٢٠‬ﻣﺮﮐﺰ ﺍﻳﺎﻟﺖ ﭼﻮﺍﻥ ﺟﻮ ﺑﻪ ﺟﻴﻦ ﺟﻴﺎﻧﮓ‬ ‫ﺍﻧﺘﻘﺎﻝ ﻳﺎﻓﺖ ﻭ ﺍﻳﻦ ﺁﻏﺎﺯ ﺗﺒﺪﻳﻞ ﺷــﺪﻥ ﺷﻬﺮ ﭼﻮﺍﻥ ﺟﻮ ﺑﻪ‬ ‫ﻣﺮﮐﺰ ﺍﻳﺎﻟﺖ ﺑﻮﺩ‪.‬‬ ‫ﺩﺭ ﺩﻭﺭﺍﻥ ﺗﺎﻧﮓ ﻭ ﺑﻪ ﺩﻧﺒﺎﻝ ﺍﻧﺘﻘﺎﻝ ﻣﺮﮐﺰ ﺍﻳﺎﻟﺖ ﺑﻪ ﭼﻮﺍﻥ‬ ‫ﺟﻮ ﻭ ﺑﻪ ﻋﻠﺖ ﻣﺤﺪﻭﺩ ﺷــﺪﻥ ﻣﺴﻴﺮ ﺯﻣﻴﻨﯽ ﺟﺎﺩﻩ ﺍﺑﺮﻳﺸﻢ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٩٣‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺩﺭ ﺍﻭﺍﺧﺮ ﺩﻭﺩﻣــﺎﻥ ﺗﺎﻧﮓ ﺍﻫﻤﻴﺖ ﺟﺎﺩﻩ ﺍﺑﺮﻳﺸــﻢ ﺩﺭﻳﺎﻳﯽ‬ ‫ﻓﺰﻭﻧــﯽ ﮔﺮﻓﺖ ﻭ ﭼﻮﺍﻥ ﺟﻮ ﺑــﻪ ﻣﺒﺪﺍ ﻣﺮﮐﺰﯼ ﺟﺪﻳﺪ ﺟﺎﺩﻩ‬ ‫ﺍﺑﺮﻳﺸﻢ ﻣﺒﺪﻝ ﮔﺮﺩﻳﺪ‪.‬‬ ‫ﺩﺭ ﻧﻮﺷــﺘﻪﻫﺎﯼ ﭼﻮﺍﻥ ﺟﻮ ﺑﺎ ﻋﻨﻮﺍﻥ ﺗﺎﺭﻳﺨﭽﻪ ﭼﻮﺍﻥ ﺟﻮ‬ ‫ﺍﻳﻦ ﻣﻨﻄﻘﻪ ﺩﺭ ﮐﻨﺎﺭ ﺷــﻬﺮﻫﺎﯼ ﮔﻮﺍﻧﮓ ﺟﻮ‪ ،‬ﺟﻴﺎﺋﻮ ﺟﻴﻮ ﻭ‬ ‫ﻳﺎﻧــﮓ ﭼﻴﻮ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﮑﯽ ﺍﺯ ﻣﺮﺍﮐﺰ ﻭ ﺑﻨﺎﺩﺭ ﺑﺰﺭﮒ ﺗﺠﺎﺭﯼ‬ ‫ﻭ ﺑﺎﺯﺭﮔﺎﻧﯽ ﭼﻴﻦ ﺑﺎ ﮐﺸﻮﺭﻫﺎﯼ ﺩﻳﮕﺮ ﻣﻌﺮﻓﯽ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺍﻭﺍﺧــﺮ ﺣﮑﻤﺮﺍﻧــﯽ ﺗﺎﻧﮓ ﻭ ‪ ٥‬ﺳﻠﺴــﻠﻪ‪ ،‬ﺟﻨﮓﻫﺎﯼ‬ ‫ﻣﺘﻮﺍﻟﯽ ﺩﺭ ﺩﺷﺖﻫﺎﯼ ﻣﺮﮐﺰﯼ ﺑﻮﻗﻮﻉ ﭘﻴﻮﺳﺖ ﻭ ﭼﻮﺍﻥ ﺟﻮ‬ ‫ﺗﻮﺳــﻂ ﺍﻓﺮﺍﺩﯼ ﻣﺎﻧﻨﺪ ﻭﺍﻧﮓ ﺷﻦ )ﺷﺎﻩ ﻣﻴﻦ( ﻭ ﻓﺮﺯﻧﺪﺍﻧﺶ‬ ‫ﺑﻪ ﻣﺪﺕ ‪ ٣٧‬ﺳــﺎﻝ ﻭ ﺳــﭙﺲ ﻟﻴﻮ ﭼﻮﻧﮓ ﺷــﻴﺎﺋﻮ ﻓﺮﻣﺎﻧﺪﻩ‬ ‫ﻧﻴﺮﻭﯼ ﭼﻴﻨﮓ ﻳﻮﺍﻥ ﺑﻪ ﻣﺪﺕ ‪ ١٧‬ﺳــﺎﻝ ﻭ ﭼﻦ ﻫﻮﻧﮕﺠﻮﻥ‬ ‫ﻓﺮﻣﺎﻧﺪﺍﺭ ﻣﺤﻠﯽ ﺍﺩﺍﺭﻩ ﺷﺪ‪.‬‬ ‫ﻫﻤــﻪ ﺍﻳﻦ ﻓﺮﻣﺎﻧــﺪﺍﺭﺍﻥ ﻭ ﻓﺮﻣﺎﻧﺪﻫﺎﻥ ﺑﺎ ﺑﺮﻧﺎﻣﻪ ﺗﻮﺳــﻌﻪ‬ ‫ﭼﻮﺍﻥ ﺟﻮ ﺳــﺎﺯﮔﺎﺭﯼ ﻭ ﻫﻤﺮﺍﻫﯽ ﺩﺍﺷــﺘﻨﺪ ﻭ ﺑﻪ ﺑﺮﻗﺮﺍﺭﯼ‬ ‫ﺭﻭﺍﺑﻂ ﺧﻮﺏ ﺑﺎ ﮐﺸــﻮﺭﻫﺎﯼ ﺍﻃــﺮﺍﻑ ﺗﻮﺟﻪ ﺯﻳﺎﺩﯼ ﻣﺒﺬﻭﻝ‬ ‫ﺩﺍﺷــﺘﻪ ﻭ ﮔﺴــﺘﺮﺵ ﺗﺠﺎﺭﯼ ﺩﺭﻳﺎﻳﯽ ﺭﺍ ﺩﺭ ﺍﻭﻟﻮﻳﺖ ﮐﺎﺭﯼ‬ ‫ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺑﻮﺩﻧﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﻩﻫﺎ ﺑﺎ ﺣﻤﻞ ﻭ ﻧﻘﻞ ﺩﺭﻳﺎﻳﯽ ﭼﻮﺍﻥ ﺟﻮ ﺗﻮﺳﻌﻪ‬ ‫ﭼﺸﻤﮕﻴﺮﯼ ﻳﺎﻓﺖ ﻭ ﺍﻳﻦ ﺍﺳﺎﺱ ﺧﻮﺑﯽ ﺷﺪ ﺑﺮﺍﯼ ﺍﻳﻨﮑﻪ ﺍﻳﻦ‬ ‫ﻣﻨﻄﻘﻪ ﺑﻪ ﻳﮏ ﺑﻨﺪﺭ ﺑﺰﺭﮒ ﺩﺭ ﺳﻠﺴﻠﻪﻫﺎﯼ ﺳﻮﻧﮓ ﻭ ﻳﻮﺍﻥ‬ ‫ﺗﺒﺪﻳﻞ ﺷــﻮﺩ‪ .‬ﺩﺭ ﺳــﺎﻝ ‪ ٩٤٩‬ﺩﺭ ﭼﻮﺍﻥ ﺟﻮ ﺍﻳﺎﻟﺖ ﭼﻴﻨﮓ‬ ‫ﻳﻮﺍﻥ ﺟﻮﻥ ﺗﺎﺳﻴﺲ ﺷﺪ ﻭ ﭼﻮﺍﻥ ﺟﻮ ﻭ ﻧﺎﻥ ﺟﻮ )ﺯﺍﻧﮓ ﺟﻮ‬ ‫ﺍﻣﺮﻭﺯ( ﺭﺍ ﺩﺭ ﺣﻴﻄﻪ ﻓﺮﻣﺎﻧﺪﻫﯽ ﺧﻮﺩ ﺩﺍﺷﺖ‪.‬‬ ‫ﺩﺭ ﺍﻭﺍﻳﻞ ﺩﻭﺭﺍﻥ ﺳــﻮﻧﮓ ﺗﻨﻬﺎ ﺩﺭ ﮔﻮﺍﻧﮓ ﺟﻮ‪ ،‬ﻫﺎﻧﮓ ﺟﻮ‬ ‫ﻭ ﻣﻴﻨﮓ ﺟﻮ‪ ،‬ﺍﺩﺍﺭﺍﺕ ﮔﻤﺮﮎ ﮐﺸــﺘﻴﺮﺍﻧﯽ ﺍﻳﺠﺎﺩ ﺷﺪ‪ .‬ﺗﺠﺎﺭ‬ ‫ﭼﻮﺍﻥ ﺟﻮ ﻭ ﮐﺸــﺘﯽﻫﺎﯼ ﺧﺎﺭﺟﯽ ﻗﺒــﻞ ﺍﺯ ﻭﺭﻭﺩ ﻭ ﺧﺮﻭﺝ‬ ‫ﺍﺯ ﺑﻨﺪﺭ ﭼﻮﺍﻥ ﺟﻮ ﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻦ ﺍﺩﺍﺭﺍﺕ ﮔﻤﺮﮐﯽ ﺗﺸــﺮﻳﻔﺎﺕ‬ ‫ﻻﺯﻡ ﺭﺍ ﺍﻧﺠﺎﻡ ﻣﯽﺩﺍﺩﻧﺪ‪ .‬ﺍﻳﻦ ﮐﺎﺭ ﺑﺮﺍﯼ ﺁﻧﺎﻥ ﺁﺳﺎﻥ ﻧﺒﻮﺩ‪.‬‬ ‫ﺗــﺎ ﺍﻳﻨﮑﻪ ﺑﺎ ﺗﻼﺵ ﺷــﻤﺎﺭﯼ ﺍﺯ ﺍﻓﺮﺍﺩ ﺑﻨــﺎﻡ ﺍﻳﻦ ﻣﻨﻄﻘﻪ‬ ‫ﺳﺮﺍﻧﺠﺎﻡ ﺩﺭ ﺳــﺎﻝ ‪ ١٠٨٧‬ﻭ ﺑﺎ ﺗﺼﻮﻳﺐ ﺩﻭﻟﺖ ﻣﺮﮐﺰﯼ ﺩﺭ‬ ‫ﭼﻮﺍﻥ ﺟﻮ ﻧﻴﺰ ﺍﺩﺍﺭﻩ ﮔﻤﺮﮎ ﮐﺸﺘﻴﺮﺍﻧﯽ ﺗﺎﺳﻴﺲ ﺷﺪ ﻭ ﺑﻨﺪﺭ‬ ‫ﭼﻮﺍﻥ ﺟﻮ ﺭﺳﻤﺎ ﺁﻏﺎﺯ ﺑﮑﺎﺭ ﮐﺮﺩ‪.‬‬ ‫ﺍﺯ ﺍﻳﻦ ﭘﺲ ﺗﺠﺎﺭ ﻣﯽﺗﻮﺍﻧﺴــﺘﻨﺪ ﻣﺴــﺘﻘﻴﻤﺎ ﺍﺯ ﺍﻳﻦ ﺑﻨﺪﺭ‬ ‫ﺑﻪ ﮐﺸــﻮﺭﻫﺎﯼ ﺩﻳﮕﺮ ﮐﺸﺘﻴﺮﺍﻧﯽ ﮐﻨﻨﺪ ﻭ ﻧﻴﺎﺯﯼ ﺑﻪ ﺗﺼﻮﻳﺐ‬ ‫ﺍﺩﺍﺭﺍﺕ ﮔﻤﺮﮎ ﻣﻨﺎﻃﻖ ﻓﻮﻕ ﻧﺪﺍﺷﺘﻨﺪ‪.‬‬ ‫ﻫﻤﺰﻣﺎﻥ ﮐﺸــﺘﯽﻫﺎﯼ ﺧﺎﺭﺟﯽ ﻗﺎﺩﺭ ﺑﻮﺩﻧﺪ ﺩﺭ ﺍﻳﻦ ﺑﻨﺪﺭ‬

‫ﭘﻬﻠﻮ ﮔﺮﻓﺘﻪ ﻭ ﻓﻌﺎﻟﻴﺖﻫﺎﯼ ﺗﺠﺎﺭﯼ ﺧﻮﺩ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﻫﻨﺪ‪ .‬ﺩﺭ‬ ‫ﺍﻳﻦ ﺷﺮﺍﻳﻂ ﺑﻮﺩ ﮐﻪ ﺑﻨﺪﺭ ﭼﻮﺍﻥ ﺟﻮ ﻫﺮﺭﻭﺯ ﺗﻮﺳﻌﻪ ﺑﻴﺸﺘﺮﯼ‬ ‫ﭘﻴﺪﺍ ﮐﺮﺩ ﻭ ﺩﺭ ﺍﻭﺍﺧﺮ ﺩﻭﺩﻣﺎﻥ ﺳــﻮﻧﮓ ﺷــﻤﺎﻟﯽ ﺗﺠﺎﺭﺕ ﻭ‬ ‫ﺑﺎﺯﺭﮔﺎﻧــﯽ ﭼﻮﺍﻥ ﺟﻮ ﺑﺎ ﮐﺸــﻮﺭﻫﺎﯼ ﺩﻳﮕﺮ ﺭﻭﻧﻖ ﮔﺮﻓﺖ ﺑﻪ‬ ‫ﮔﻮﻧﻪﺍﯼ ﮐﻪ ﺍﻳﻦ ﺑﻨﺪﺭ ﺑﺎ ﺑﻴﺶ ﺍﺯ ‪ ٣٠‬ﮐﺸﻮﺭ ﻭ ﻣﻨﻄﻘﻪ ﺟﻬﺎﻥ‬ ‫ﻣــﺮﺍﻭﺩﺍﺕ ﺗﺠﺎﺭﯼ ﻭ ﺑﺎﺯﺭﮔﺎﻧﯽ ﺩﺍﺷــﺖ ﻭ ﺣﺠﻢ ﺗﺠﺎﺭﺕ ﺁﻥ‬ ‫ﺑﻌﺪ ﺍﺯ ﮔﻮﺍﻧﮓ ﺟﻮ ﺩﺭ ﺭﺩﻩ ﺩﻭﻡ ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪.‬‬ ‫ﺑــﻪ ﺩﻧﺒﺎﻝ ﺗﻐﻴﻴــﺮ ﭘﺎﻳﺘﺨﺖ ﺩﻭﺩﻣﺎﻥ ﺳــﻮﻧﮓ ﺟﻨﺒﯽ ﺍﺯ‬ ‫ﻟﻴــﻦ ﺁﻥ )ﻫﺎﻧﮓ ﺟﻮ ﺍﻣﺮﻭﺯ(‪ ،‬ﻣﺮﮐﺰ ﺍﻗﺘﺼﺎﺩﯼ ﻭ ﺳﻴﺎﺳــﯽ‬ ‫ﺳﺮﺍﺳــﺮ ﮐﺸــﻮﺭ ﻧﻴﺰ ﺑﻪ ﺟﻨﻮﺏ ﺍﻧﺘﻘﺎﻝ ﻳﺎﻓﺖ‪ .‬ﺍﻳﻦ ﻣﻮﺟﺐ‬ ‫ﺷﺪ ﺩﺭ ﺗﺠﺎﺭﺕ ﺧﺎﺭﺟﯽ ﻣﻨﺎﺑﻊ ﻣﺎﻟﯽ ﻣﻬﻢ ﺩﺭﺁﻣﺪﻣﺎﻟﻴﺎﺗﯽ ﺑﻪ‬ ‫ﺣﮑﻮﻣﺖ ﺳﻮﻧﮓ ﺟﻨﻮﺑﯽ ﺗﻌﻠﻖ ﭘﻴﺪﺍ ﮐﻨﺪ ﻭ ﺑﻨﺪﺭ ﭼﻮﺍﻥ ﺟﻮ‬ ‫ﻧﻴﺰ ﺍﺯ ﮔﻮﺍﻧﮓ ﺟﻮ ﺑﻪ ﻟﻴﻦ ﺁﻥ ﻧﺰﺩﻳﮑﺘﺮ ﺑﻮﺩ ﻭ ﺍﻳﻦ ﻧﻘﺶ ﺁﻥ‬ ‫ﺭﺍ ﻣﻬﻤﺘﺮ ﻣﯽﮐﺮﺩ‪.‬‬ ‫ﺩﺭ ﻳﺎﺩﺩﺍﺷــﺖﻫﺎﯼ ﻣﺤﻘﻘــﺎﻥ ﺧﺎﺭﺟﯽ ﭼﺎﭖ ﺷــﺪﻩ ﺩﺭ‬ ‫ﺩﻭﺭﺍﻥ ﺳــﻮﻧﮓ ﺟﻨﻮﺑﯽ ﺁﻣﺪﻩ ﺍﺳــﺖ ﮐﻪ ﭼﻮﺍﻥ ﺟﻮ ﺩﺭ ﺁﻥ‬ ‫ﺯﻣﺎﻥ ﺑﺎ ﺑﻴﺶ ﺍﺯ ‪ ٥٠‬ﮐﺸــﻮﺭ ﻭ ﻣﻨﻄﻘــﻪ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺗﺠﺎﺭﯼ‬ ‫ﺩﺍﺷﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﻧﻮﺷﺘﻪ ﺁﻣﺪﻩ ﺍﺳﺖ ﮐﻪ ﮐﺸﺘﻴﺮﺍﻧﯽ ﻣﺴﺘﻘﻴﻢ‬ ‫ﺩﺭ ﺍﻳﻦ ﻣﻨﻄﻘﻪ ﺩﺷــﻮﺍﺭ ﺑﻮﺩﻩ ﺍﺳﺖ ﺍﻳﻦ ﺑﺪﺍﻥ ﻣﻌﻨﺎﺳﺖ ﮐﻪ‬ ‫ﭼﻮﺍﻥ ﺟﻮ ﺩﺭ ﺁﻥ ﺯﻣــﺎﻥ ﻳﮏ ﺑﻨﺪﺭ ﺑﺰﺭﮒ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﺑﻮﺩﻩ‬ ‫ﺍﺳﺖ ﮐﻪ ﮐﺸــﺘﯽﻫﺎﯼ ﺁﻥ ﺗﺎ ﻣﻨﻄﻘﻪ ﺗﺎﺯﯼ ﺩﺭ ﺭﻓﺖ ﻭ ﺁﻣﺪ‬ ‫ﺑﻮﺩﻩ ﺍﺳــﺖ ﻭ ﺁﻥ ﺑﻨﺪﺭ ﻧﻴﺰ ﺑﺎ ﺑﻨــﺪﺭ ﮔﻮﺍﻧﮓ ﺟﻮ ﺍﺯ ﺍﻫﻤﻴﺖ‬ ‫ﻣﺴﺎﻭﯼ ﺑﺮﺧﻮﺭﺩﺍﺭ ﺑﻮﺩ‪.‬‬ ‫ﺩﺭ ﺯﻣﺎﻥ ﺷــﺎﺋﻮ ﺷﻴﻨﮓ ﺩﻭﺩﻣﺎﻥ ﺳﻮﻧﮓ ﺟﻨﻮﺑﯽ ‪١١٣١‬‬ ‫ ‪ ١١٦٢‬ﺟﻮ ﺷﯽ ﺩﺍﻧﺸﻤﻨﺪ ﺍﻣﻮﺭ ﺁﻣﻮﺯﺵ ﻭ ﭘﺮﻭﺭﺵ ﭼﻴﻦ‬‫ﺑﻪ ﭼﻮﺍﻥ ﺟﻮ ﺳــﻔﺮﻫﺎﯼ ﺯﻳﺎﺩﯼ ﺩﺍﺷــﺖ ﺗﺎ ﺍﻣﻮﺭ ﺗﺪﺭﻳﺲ ﺭﺍ‬ ‫ﺍﻧﺠﺎﻡ ﺩﻫﺪ‪ .‬ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﮔﻔﺘﻪ ﻣﯽﺷﺪ ﮐﻪ ﭼﻮﺍﻥ ﺟﻮ ﻣﺤﻞ‬ ‫ﺁﻣﻮﺯﺵ ﻭ ﭘﺮﻭﺭﺵ ﺑﻮﺩﻩ ﻭ ﺟﻮﺷــﯽ ﺩﺭ ﺁﻧﺠﺎ ﮐﺎﻧﻮﻥ ﺗﻌﻠﻴﻢ ﻭ‬ ‫ﺗﺮﺑﻴﺖ ﺍﻳﺠﺎﺩ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﭘﺎﻳــﺎﻥ ﺩﻭﺩﻣﺎﻥ ﺳــﻮﻧﮓ ﺟﻨﻮﺑﯽ ﺍﻋﻀــﺎﯼ ﺧﺎﻧﻮﺍﺩﻩ‬ ‫ﺳــﻠﻄﻨﺘﯽ ﺍﺯ ﻃﺮﻳــﻖ ﻓﻌﺎﻟﻴﺖﻫﺎﯼ ﺗﺠﺎﺭﯼ ﭼــﻮﺍﻥ ﺟﻮ ﺑﺎ‬ ‫ﮐﺸــﻮﺭﻫﺎﯼ ﺩﻳﮕﺮ ﻣﺎﻟﻴﺎﺕ ﺳــﻨﮕﻴﻨﯽ ﺩﺭﻳﺎﻓﺖ ﻣﯽﮐﺮﺩﻧﺪ ﻭ‬ ‫ﺍﻳﻦ ﺩﺭ ﭘﻴﺸﺮﻓﺖ ﺑﻨﺪﺭ ﭼﻮﺍﻥ ﺟﻮ ﺗﺎﺛﻴﺮ ﻧﺎﻣﻄﻠﻮﺑﯽ ﺩﺍﺷﺖ‪ .‬ﺑﺎ‬ ‫ﺍﻳﻦ ﺣﺎﻝ ﺭﻭﻧﺪ ﺗﻮﺳﻌﻪ ﺑﻨﺪﺭ ﻣﺘﻮﻗﻒ ﻧﺸﺪ‪.‬‬ ‫ﺩﺭ ﺳــﺎﻝ ‪ ١٢٧٦‬ﭘﻮ ﺷــﻮ ﮔﻮﻧﮓ ﻭ ﺳــﻮ ﺩﯼ ﻣﻘﺎﻡﻫﺎﯼ‬ ‫ﻋﺎﻟﯽ ﺭﺗﺒﻪ ﺩﻭﻟﺖ ﺳﻮﻧﮓ ﺟﻨﻮﺑﯽ ﺩﺭ ﺍﺳﺘﺎﻥﻫﺎﯼ ﻓﻮﺟﻴﺎﻥ ﻭ‬ ‫ﮔﻮﺍﻧــﮓ ﺩﻭﻧﮓ ﺩﺭ ﺟﻨﻮﺏ ﭼﻴﻦ‪ ،‬ﭼﻮﺍﻥ ﺟﻮ ﺭﺍ ﺑﻪ ﺣﮑﻮﻣﺖ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٩٤‬‬

‫ﻳﻮﺍﻥ ﺗﺴﻠﻴﻢ ﮐﺮﺩﻧﺪ ﻭ ﺍﻳﻦ ﺣﮑﻮﻣﺖ ﺑﻮﺩ ﮐﻪ ﻓﺮﻣﺎﻧﺪﻫﺎﻥ ﺍﻳﻦ‬ ‫ﺍﺳﺘﺎﻥﻫﺎ ﺭﺍ ﻧﻴﺰ ﺗﻌﻴﻴﻦ ﻣﯽﮐﺮﺩ‪.‬‬ ‫ﺩﺭ ﺳــﺎﻝ ‪ ١٢٧٨‬ﭼﻮﺍﻥ ﺟﻮ ﺑﻪ ﻣﺮﮐﺰ ﺍﺳﺘﺎﻥ ﺗﺒﺪﻳﻞ ﺷﺪ‬ ‫ﻭ ﻣﻮﻓﻘﻴﺖﻫﺎﯼ ﺑﻴﺸــﺘﺮﯼ ﺭﺍ ﻧﺼﻴــﺐ ﺧﻮﺩ ﮐﺮﺩ‪ .‬ﺩﺭ ﻫﻤﺎﻥ‬ ‫ﺳﺎﻝ ﺍﻣﭙﺮﺍﺗﻮﺭ ﺳﻠﺴــﻠﻪ ﻳﻮﺍﻥ ﺩﻭ ﻣﻘﺎﻡ ﻋﺎﻟﯽ ﺭﺗﺒﻪ ﻳﺎﺩ ﺷﺪﻩ‬ ‫ﺭﺍ ﺍﺣﻀــﺎﺭ ﮐﺮﺩ ﻭ ﺑﻪ ﺁﻧﺎﻥ ﮔﻔﺖ ﮐﻪ ﮐﺸــﻮﺭﻫﺎﯼ ﺩﻳﮕﺮ ﺩﺭ‬ ‫ﺟﻨﻮﺏ ﺷــﺮﻕ ﭼﻴﻦ ﺑﻪ ﭼﻴﻦ ﺍﺣﺘﺮﺍﻡ ﺯﻳﺎﺩﯼ ﻣﯽﮔﺬﺍﺭﻧﺪ ﻭ‬ ‫ﺍﮔﺮ ﻣﺎﻳﻞ ﺑﻪ ﮔﺴــﺘﺮﺵ ﺭﻭﺍﺑﻂ ﺩﻭﺳــﺘﺎﻧﻪ ﺑﺎﺷﻨﺪ ﺍﺯ ﺍﻳﻦ ﺍﻣﺮ‬ ‫ﺍﺳﺘﻘﺒﺎﻝ ﺣﻮﺍﻫﺪ ﺷﺪ‪.‬‬ ‫ﻭﯼ ﺍﻓﺰﻭﺩ ﮐﻪ ﺁﻧﻬﺎ ﻣﯽﺗﻮﺍﻧﻨﺪ ﺁﺯﺍﺩﺍﻧﻪ ﺑﻪ ﭼﻴﻦ ﺗﺮﺩﺩ ﮐﺮﺩﻩ‬ ‫ﻭ ﺑﺎ ﺍﻳﻦ ﮐﺸــﻮﺭ ﺗﺠﺎﺭﺕ ﺩﺍﺷﺘﻪ ﺑﺎﺷــﻨﺪ‪ .‬ﺩﺳﺘﻮﺭﻫﺎﻳﯽ ﮐﻪ‬ ‫ﺍﻣﭙﺮﺍﺗﻮﺭ ﺻﺎﺩﺭ ﮐﺮﺩ ﺑﻪ ﺧﺎﺭﺟﻴﺎﻥ ﺍﻋﻼﻡ ﺷﺪ‪.‬‬ ‫ﺍﻳﻦ ﻧﺸــﺎﻥ ﻣﯽﺩﻫﺪ ﮐﻪ ﻣﻮﻗﻌﻴﺖ ﭼــﻮﺍﻥ ﺟﻮ ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﻳــﮏ ﺑﻨﺪﺭ ﺑــﺰﺭﮒ ﺩﺭ ﺑﺮﺧﯽ ﺍﻭﻗﺎﺕ ﺍﺯ ﺑﻨــﺎﺩﺭ ﺩﻳﮕﺮ ﺣﺘﯽ‬ ‫ﮔﻮﺍﻧــﮓ ﺟﻮ ﻓﺮﺍﺗﺮ ﺭﻓﺘﻪ ﻭ ﮔﺎﻫﯽ ﺍﻳــﻦ ﻣﻨﻄﻘﻪ ﺍﻭﻟﻴﻦ ﺑﻨﺪﺭ‬ ‫ﺑﺰﺭﮒ ﭼﻴﻦ ﺩﺭ ﺗﺠﺎﺭﺕ ﺧﺎﺭﺟﯽ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻫﺮ ﭼﻨﺪ ﺍﺯ ﺳــﺎﻝ ‪ ١٢٩٧‬ﻣﻮﻗﻌﻴﺖ ﺳﻴﺎﺳــﯽ ﭼﻮﺍﻥ ﺟﻮ‬ ‫ﺑﻪ ﺩﻟﻴﻞ ﺁﻧﮑﻪ ﻣﻮﻗﻌﻴﺖ ﻣﺮﮐﺰﯼ ﺍﺳــﺘﺎﻥ ﮐﺎﻫﺶ ﻳﺎﻓﺘﻪ ﺑﻮﺩ‬ ‫ﻣﺘﺰﻟﺰﻝﺗــﺮ ﺑﻮﺩ ﺍﻣﺎ ﺟﺎﻳﮕﺎﻩ ﺍﻗﺘﺼﺎﺩﯼ ﺁﻥ ﺩﺭ ﺍﻣﻮﺭ ﺑﺎﺯﺭﮔﺎﻧﯽ‬ ‫ﻭ ﺗﺠﺎﺭﯼ ﻣﻠﻤﻮﺱ ﻭ ﻗﺎﺑﻞ ﺗﻮﺟﻪ ﺑﻮﺩ‪.‬‬ ‫ﺩﺭ ﺳــﻔﺮﻧﺎﻣﻪ ﻣﺎﺭﮐﻮﭘﻮﻟﻮ ﻭ ﺳــﻔﺮﻧﺎﻣﻪ ﺍﺑﻦ ﺑﻴﺘﻮﺗﻪ ﺑﻪ ﺍﻳﻦ‬ ‫ﻣﻮﺿﻮﻋﺎﺕ ﺍﺷﺎﺭﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺳــﺎﻝ ‪ ١٢٩١‬ﻣﺎﺭﮐﻮﭘﻮﻟــﻮ ﺩﺭ ﺑﻨــﺪﺭ ﭼــﻮﺍﻥ ﺟــﻮ‬ ‫ﭘﻴﺸــﺮﻓﺖﻫﺎﻳﯽ ﺭﺍ ﻣﻼﺣﻈﻪ ﮐــﺮﺩ ﮐﻪ ﺑــﺮﺍﯼ ﺍﻭ ﺑﻪ ﻣﻨﺰﻟﻪ‬ ‫ﺷــﮑﻮﻓﺎﻳﯽ ﺍﻳﻦ ﺑﻨﺪﺭ ﺑﻮﺩ‪ .‬ﺍﻭ ﻣﯽﻧﻮﻳﺴﺪ ﮐﻪ ﭼﻮﺍﻥ ﺟﻮ ﻳﮑﯽ‬ ‫ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺑﻨﺎﺩﺭ ﺟﻬﺎﻥ ﺍﺳﺖ ﻭ ﺗﻌﺪﺍﺩ ﺯﻳﺎﺩﯼ ﺍﺯ ﺗﺠﺎﺭ ﺩﺭ‬ ‫ﺁﻥ ﺩﺭ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﻫﺴــﺘﻨﺪ ﻭ ﺍﻗﻼﻡ ﻭ ﮐﺎﻻﻫﺎ ﺭﻭﯼ ﻳﮑﺪﻳﮕﺮ‬ ‫ﺍﻧﺒﺎﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻗﺎﺑﻞ ﺗﺼﻮﺭ ﻧﻴﺴﺖ‪.‬‬ ‫ﺍﺑﻦ ﺑﻴﺘﻮﺗﻪ ‪ ١٣٧٧ - ١٣٠٤‬ﺩﺭ ﺳــﺎﻝ ‪ ١٣٤٦‬ﺑﻪ ﻋﻨﻮﺍﻥ‬ ‫ﻓﺮﺳــﺘﺎﺩﻩ ﺳﻠﻄﺎﻥ ﻫﻨﺪﻭﺳﺘﺎﻥ ﺑﻪ ﭼﻴﻦ ﺳﻔﺮ ﮐﺮﺩ‪ .‬ﻭﯼ ﻧﻴﺰ‬ ‫ﺩﺭ ﺳــﻔﺮﻧﺎﻣﻪ ﺧﻮﺩ ﺑﻨﺪﺭ ﭼﻮﺍﻥ ﺟﻮ ﺭﺍ ﻳﮑــﯽ ﺍﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ‬ ‫ﺑﻨﺎﺩﺭ ﺟﻬﺎﻥ ﻭ ﺣﺘﯽ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺑﻨﺪﺭ ﻣﻌﺮﻓﯽ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﻧﺸــﺎﻥ ﻣﯽﺩﻫﺪ ﮐﻪ ﺑﻨﺪﺭ ﭼﻮﺍﻥ ﺟﻮ ﺩﺭ ﺍﻭﺍﺳﻂ ﻗﺮﻥ‬ ‫‪ ١٤‬ﺑﻪ ﺑﺰﺭﮔﺘﺮﻳﻦ ﻭ ﺷــﮑﻮﻓﺎﺗﺮﻳﻦ ﺑﻨﺎﺩﺭ ﺟﻬﺎﻥ ﺗﺒﺪﻳﻞ ﺷﺪﻩ‬ ‫ﻭ ﻳﺎ ﺑﺎ ﺁﻧﻬﺎ ﺑﺮﺍﺑﺮﯼ ﻣﯽﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻓﺰﻭﻥ ﺑــﺮ ﺍﻳﻦ ﺁﻗﺎﯼ ﻭﺍﻧﮓ ﺩﺍ ﻳــﻮﺍﻥ ﺩﺭ ﮐﺘﺎﺏ ﺩﺍﺋﻮ ﻳﯽ‬ ‫ﺟﯽ )ﻳﺎﺩﺩﺍﺷﺖﻫﺎﯼ ﺟﺰﺍﻳﺮ ﺑﻴﮕﺎﻧﻪ( ﺩﺭ ﺳﺎﻝ ‪ ١٣٤٩‬ﺁﻭﺭﺩﻩ‬

‫ﺍﺳــﺖ ﮐﻪ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﭼﻮﺍﻥ ﺟﻮ ﺑﺎ ‪ ١٠٠‬ﮐﺸﻮﺭ ﻭ ﻣﻨﻄﻘﻪ‬ ‫ﺟﻬﺎﻥ ﺗﺒﺎﺩﻻﺕ ﺑﺎﺯﺭﮔﺎﻧﯽ ﻭ ﺗﺠﺎﺭﯼ ﺩﺍﺷﺘﻪ ﺍﺳﺖ ﮐﻪ ﻧﺸﺎﻥ‬ ‫ﻣﯽﺩﻫﺪ ﺩﺭ ﻣﻘﺎﻳﺴﻪ ﺑﺎ ﺩﻭﺭﺍﻥ ﺳﻮﻧﮓ ﺟﻨﻮﺑﯽ ‪ ٤٠‬ﮐﺸﻮﺭ ﻭ‬ ‫ﻣﻨﻄﻘﻪ ﺑﻪ ﺁﻥ ﺍﻓﺰﻭﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﻨﺪﺭ ﭼﻮﺍﻥ ﺟﻮ ﺩﺭ ﺯﻣﻴﻨﻪ ﺗﺠﺎﺭﺕ ﺧﺎﺭﺟﯽ ﺍﺯ ﺩﻳﮕﺮ ﺑﻨﺎﺩﺭ‬ ‫ﭼﻴﻦ ﺍﺯ ﺟﻤﻠﻪ ﮔﻮﺍﻧﮓ ﺟﻮ ﭘﻴﺸــﯽ ﮔﺮﻓﺘــﻪ ﻭ ﺩﺭ ﺧﺎﺭﺝ ﺍﺯ‬ ‫ﭼﻴﻦ ﻧﻴﺰ ﻫﻢ ﺭﺩﻳﻒ ﺑﻨﺪﺭ ﺍﺳﮑﻨﺪﺭﻳﻪ ﻣﺼﺮ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﺯ ﺳــﺎﻝ ‪ ١٣٥٧‬ﺗﺎ ﺳــﺎﻝ ‪ ١٣٦٦‬ﺩﺭ ﭼﻮﺍﻥ ﺟﻮ ﭼﻨﺪﻳﻦ‬ ‫ﺟﻨﮓ ﺑﻪ ﻭﻗﻮﻉ ﭘﻴﻮﺳﺖ ﮐﻪ ‪ ١٠‬ﺳﺎﻝ ﻃﻮﻝ ﮐﺸﻴﺪ‪ .‬ﺷﻤﺎﺭﯼ‬ ‫ﺍﺯ ﺷﺨﺼﻴﺖﻫﺎﯼ ﻣﺴﻠﻤﺎﻥ ﺩﺭ ﺍﻳﻦ ﻧﺒﺮﺩﻫﺎ ﺷﺮﮐﺖ ﺩﺍﺷﺘﻨﺪ‬ ‫ﻭ ﺍﻳﻦ ﺑﻼﻳﺎ ﻭ ﻣﺼﺎﻳﺐ ﺯﻳﺎﺩﯼ ﺭﺍ ﻣﺘﻮﺟﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﮐﺮﺩ‪.‬‬ ‫ﺩﺭ ﺍﻳــﻦ ﺩﻭﺭﺍﻥ ﻧﻴﺮﻭﯼ ﻗﻴﺎﻡ ﮐﻨﻨﺪﻩ ﭼﻦ ﻳﻮ ﺩﻳﻨﮓ ﻭﺍﺭﺩ‬ ‫ﭼﻮﺍﻥ ﺟﻮ ﺷــﺪ ﻭ ﺷــﻤﺎﺭ ﺯﻳﺎﺩﯼ ﺍﺯ ﺍﻫﺎﻟــﯽ ﻣﻨﻄﻘﻪ ﻏﺮﺑﯽ‬ ‫)ﺁﺳﻴﺎﯼ ﻏﺮﺑﯽ ﻭ ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺭﺍ ﺑﻪ ﻗﺘﻞ ﺭﺳﺎﻧﺪ‪ .‬ﺍﻳﻦ ﺑﺎﺭ ﺩﻳﮕﺮ‬ ‫ﺑﺎﻋﺚ ﺷﺪ ﺗﺎ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻣﺸﮑﻼﺕ ﺯﻳﺎﺩﯼ ﺭﺍ ﻣﺘﺤﻤﻞ ﺷﻮﻧﺪ‪.‬‬ ‫ﻋــﻼﻭﻩ ﺑﺮ ﺍﻳﻦ ﺑﻪ ﺩﻟﻴﻞ ﺁﻧﮑﻪ ﺟﻮ ﻳﻮﻧﮓ ﺟﻮﻧﮓ ﺍﻣﭙﺮﺍﺗﻮﺭ‬ ‫ﺳﻠﺴﻠﻪ ﻣﻴﻨﮓ ﺍﺯ ﺗﺴــﻠﻴﻢ ﺷﺪﻥ ﺑﺮﺧﯽ ﺍﺯ ﻳﺎﺭﺍﻥ ﻧﺰﺩﻳﮑﺶ‬ ‫ﺑﻪ ﺣﮑﻮﻣﺖ ﻳﻮﺍﻥ ﺍﺯ ﺟﻤﻠﻪ ﭘﻮ ﺷــﻮ ﮔﻮﻧﮓ ﻧﺎﺧﺮﺳﻨﺪ ﺷﺪﻩ‬ ‫ﺑﻮﺩ ﺷﺮﻭﻉ ﺑﻪ ﺍﻧﺘﻘﺎﻡ ﮔﺮﻓﺘﻦ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻧﯽ ﮐﺮﺩﻥ ﮐﻪ ﺍﺯ ﻧﺎﻡ‬ ‫ﺧﺎﻧﻮﺍﺩﮔﯽ ﭘﻮ ﺍﺳﺘﻔﺎﺩﻩ ﻣﯽﮐﺮﺩﻧﺪ‪.‬‬ ‫ﺩﺭ ﮐﻨــﺎﺭ ﺍﻳﻦ ﺍﻗﺪﺍﻣﺎﺕ ﺣﮑﻮﻣﺖ ﻣﻴﻨﮓ ﺩﺭ ﺗﻼﺵ ﺑﻮﺩ ﺗﺎ‬ ‫ﺍﺯ ﺗﺠــﺎﻭﺯ ﺧﺎﺭﺟﻴﺎﻥ ﺟﻠﻮﮔﻴﺮﯼ ﮐﻨــﺪ‪ .‬ﺩﺭ ﺩﺭﻳﺎﻫﺎ ﺍﻗﺪﺍﻣﺎﺕ‬ ‫ﺟﺪﯼ ﺭﺍ ﺍﺗﺨﺎﺫ ﮐﺮﺩ ﻭ ﻫﻤﻴﻦ ﺗﺤﻮﻻﺕ ﻣﻮﺟﺐ ﺷﺪ ﺗﺎ ﺑﺮﺍﯼ‬ ‫ﻣﺪﺗﯽ ﺟﺎﻳﮕﺎﻩ ﭼﻮﺍﻥ ﺟﻮ ﺩﺭ ﺯﻣﻴﻨﻪ ﺗﺠﺎﺭﺕ ﺍﻓﻮﻝ ﮐﻨﺪ‪.‬‬ ‫ﺍﺯ ﺳــﻮﯼ ﺩﻳﮕــﺮ ﺑﻪ ﺩﻟﻴــﻞ ﺁﻧﮑــﻪ ﺧﺎﻧﻮﺍﺩﻩ ﭘــﻮ ﮐﻪ ﺩﺭ‬ ‫ﺩﻭﺭﺍﻥ ﺳــﻮﻧﮓ ﻭ ﻳﻮﺍﻥ ﺑﻪ ﺍﻣﻮﺭ ﺗﺠﺎﺭﯼ ﺧﺎﺭﺟﯽ ﺩﺭ ﭼﻮﺍﻥ‬ ‫ﺟﻮ ﺭﺳــﻴﺪﮔﯽ ﻣﯽﮐﺮﺩ ﺩﭼﺎﺭ ﻣﺸﮑﻼﺗﯽ ﺷــﺪﻩ ﺑﻮﺩ‪ ،‬ﺳﺎﻳﺮ‬ ‫ﺧﺎﻧﻮﺍﺭﻫﺎﯼ ﻣﺴــﻠﻤﺎﻥ ﻧﻴﺰ ﺩﺭ ﺗﺠــﺎﺭﺕ ﺧﺎﺭﺟﯽ ﺿﺮﺑﺎﺕ ﻭ‬ ‫ﺧﺴﺎﺭﺍﺗﯽ ﺭﺍ ﻣﺘﺤﻤﻞ ﺷﺪﻧﺪ‪.‬‬ ‫ﻋــﻼﻭﻩ ﺑﺮ ﺍﻳﻦ ﺑﺎﻳﺪ ﻓﻌﺎﻟﻴﺖﻫﺎﯼ ﺩﺯﺩﺍﻥ ﺩﺭﻳﺎﻳﯽ ﮊﺍﭘﻦ ﺩﺭ‬ ‫ﺳــﻮﺍﺣﻞ ﺩﺭﻳﺎﯼ ﺟﻨﻮﺏ ﺷــﺮﻗﯽ ﺍﺯ ﺟﻤﻠﻪ ﺑﻨﺪﺭ ﭼﻮﺍﻥ ﺟﻮ‬ ‫ﺭﺍ ﮐــﻪ ﻓﺰﺍﻳﻨﺪﻩ ﻫــﻢ ﺑﻮﺩ ﺑﻪ ﺍﻳﻦ ﻣﺴــﺎﻳﻞ ﺍﺿﺎﻓﻪ ﮐﺮﺩ‪ .‬ﺍﻳﻦ‬ ‫ﺑﺎﻋﺚ ﺷــﺪ ﺗﺎ ﺟﺎﻳﮕﺎﻩ ﺍﻧﺤﺼﺎﺭﯼ ﺍﻋﺮﺍﺏ ﺑﺮ ﺗﺠﺎﺭﺕ ﺩﺭﻳﺎﻳﯽ‬ ‫ﺩﺭ ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﺑﺘﺪﺭﻳﺞ ﺗﻮﺳــﻂ ﺍﺳﺘﻌﻤﺎﺭﮔﺮﺍﻥ ﺍﺭﻭﭘﺎﻳﯽ‬ ‫ﺗﺎﺯﻩ ﻭﺍﺭﺩ ﺑﻪ ﭼﺎﻟﺶ ﮐﺸــﻴﺪﻩ ﺷــﻮﺩ‪ .‬ﺍﻳﻦ ﺭﻭﻧﺪﯼ ﺷــﺪ ﮐﻪ‬ ‫ﺑﻨﺪﺭ ﭼﻮﺍﻥ ﺟﻮ ﺭﺍ ﺑﻪ ﺯﻭﺍﻝ ﮐﺸﺎﻧﺪ‪ .‬ﺭﻭﻧﺪﯼ ﮐﻪ ﺗﺎﺭﻳﺦ ﺁﻥ ﺭﺍ‬ ‫ﺍﺟﺘﻨﺎﺏ ﻧﺎﭘﺬﻳﺮ ﺗﻮﺻﻴﻒ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﺟﻨﮓﻫﺎﻳﯽ ﮐــﻪ ﺑﻪ ﻣﺪﺕ ﻳﮏ ﺩﻫــﻪ ﺩﺭ ﺩﻭﺩﻣﺎﻥ ﻳﻮﺍﻥ‬ ‫ﺭﺥ ﺩﺍﺩ ﺁﻏــﺎﺯ ﺯﻭﺍﻝ ﺑﻨﺪﺭ ﭼﻮﺍﻥ ﺟﻮ ﺑــﻮﺩ ﻭ ﺍﻧﺘﻘﺎﻝ ﮔﻤﺮﮎ‬ ‫ﮐﺸــﺘﻴﺮﺍﻧﯽ ﺍﺯ ﭼﻮﺍﻥ ﺟﻮ ﺑﻪ ﻓﻮﺟﻮ ﺩﺭ ﺳﺎﻝ ‪ ١٤٧٢‬ﺭﺍ ﺑﺎﻳﺪ‬ ‫ﻧﺸﺎﻧﻪ ﺯﻭﺍﻝ ﺑﻨﺪﺭ ﭼﻮﺍﻥ ﺟﻮ ﺗﻠﻘﯽ ﮐﺮﺩ‪.‬‬ ‫ﺩﺭ ﺳــﺎﻝ ‪ ١٦٤٦‬ﻧﻴﺮﻭﯼ ﺣﮑﻮﻣﺖ ﭼﻴﻨﮓ ﭼﻮﺍﻥ ﺟﻮ ﺭﺍ‬ ‫ﺍﺷــﻐﺎﻝ ﮐﺮﺩ‪ .‬ﺟﻮﻧﮓ ﭼﻴﻨﮓ ﮔﻮﻧﮓ ﺟﺰﻳــﺮﻩ ﺟﻴﻦ ﻣﻦ ﻭ‬ ‫ﺷﻬﺮ ﺷﻴﺎﻣﻦ ﺭﺍ ﺑﻪ ﭘﺎﻳﮕﺎﻫﯽ ﻋﻠﻴﻪ ﺣﮑﻮﻣﺖ ﭼﻴﻨﮓ ﺗﺒﺪﻳﻞ‬ ‫ﮐﺮﺩ‪ .‬ﭘﺎﻳﮕﺎﻫﯽ ﮐﻪ ﺍﺣﻴﺎ ﮐﻨﻨﺪﻩ ﺣﮑﻮﻣﺖ ﻣﻴﻨﮓ ﺑﻮﺩ‪.‬‬ ‫ﻫﻤﻴﻦ ﭼﻮﺍﻥ ﺟﻮ ﺭﺍ ﺑﻪ ﻣﻴﺪﺍﻥ ﺟﻨﮓ ﺗﺒﺪﻳﻞ ﮐﺮﺩ‪ .‬ﺍﺯ ﺁﻥ‬ ‫ﺑﻪ ﺑﻌﺪ ﺍﻣﭙﺮﺍﺗﻮﺭﺍﻥ ﭼﻴﻨﮓ ﺑــﺮﺍﯼ ﻣﻘﺎﻭﻣﺖ ﺑﺎ ﻓﻌﺎﻟﻴﺖﻫﺎﯼ‬ ‫ﺿﺪ ﺣﮑﻮﻣﺘﯽ ﺳﻴﺎﺳــﺖﻫﺎﻳﯽ ﺭﺍ ﺍﺗﺨﺎﺫ ﮐﺮﺩﻧﺪ ﮐﻪ ﻳﮑﯽ ﺍﺯ‬ ‫ﺁﻧﻬﺎ ﻣﻤﺎﻧﻌﺖ ﺍﺯ ﻓﻌﺎﻟﻴﺖﻫﺎﯼ ﺩﺭﻳﺎﻳﯽ ﺑﻮﺩ‪ .‬ﺍﻳﻦ ﺳﻴﺎﺳــﺖ ﺗﺎ‬ ‫ﺳﺎﻝ ‪ ١٦٨٣‬ﺍﺩﺍﻣﻪ ﺩﺍﺷﺖ‪.‬‬ ‫ﺍﻳﻦ ﺳﻴﺎﺳﺖ ﮔﺬﺍﺭﯼ ﺭﻭﻧﺪ ﺍﻓﻮﻟﯽ ﻭ ﮐﺴﺎﺩﯼ ﺑﻨﺪﺭ ﭼﻮﺍﻥ‬ ‫ﺟﻮ ﺭﺍ ﺷــﺪﺕ ﺑﺨﺸﻴﺪ‪ .‬ﭘﺲ ﺍﺯ ﺷﮑﺴــﺖ ﺟﻨﮓ ﺗﺮﻳﺎﮎ ﺍﺯ‬ ‫ﺳﺎﻝ ‪ ١٨٤٠‬ﺗﺎ ‪ ١٨٤٢‬ﮐﻪ ﺗﺠﺎﻭﺯ ﺍﻧﮕﻠﻴﺴﯽﻫﺎ ﺑﻪ ﭼﻴﻦ ﺑﻮﺩ‪،‬‬ ‫ﺑﻨﺪﺭ ﺷــﻴﺎﻣﻦ ﺑﻪ ﺑﻨﺪﺭ ﺗﺠﺎﺭﺕ ﺑﺎ ﮐﺸﻮﺭﻫﺎﯼ ﺩﻳﮕﺮ ﺗﺒﺪﻳﻞ‬ ‫ﺷﺪ ﻭ ﭼﻮﺍﻥ ﺟﻮ ﺟﺎﻳﮕﺎﻫﺶ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩ‪.‬‬ ‫ﺩﺭ ﺳــﺎﻝ ‪ ١٩١٢‬ﺯﻣﺎﻥ ﺟﻤﻬﻮﺭﯼ ﭼﻴﻦ‪ ،‬ﺩﻭﻟﺖ ﻣﺮﮐﺰﯼ‬ ‫ﺷﻬﺮﺳــﺘﺎﻥﻫﺎﯼ ﻭﺍﺑﺴــﺘﻪ ﺑﻪ ﭼﻮﺍﻥ ﺟﻮ ﺭﺍ ﺯﻳﺮ ﻧﻈﺮ ﺩﻭﻟﺖ‬ ‫ﻣﺤﻠﯽ ﺷــﻴﺎﻣﻦ ﻗــﺮﺍﺭ ﺩﺍﺩ‪ .‬ﺩﺭ ﺳــﺎﻝ ‪ ١٩٢٧‬ﻣﻴﻼﺩﯼ‪٧ ،‬‬ ‫ﺷﻬﺮﺳﺘﺎﻥ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﭼﻮﺍﻥ ﺟﻮ ﻣﺴﺘﻘﻴﻤﺎ ﺯﻳﺮ ﻧﻈﺮ ﺍﺳﺘﺎﻥ‬ ‫ﻓﻮﺟﻴﺎﻥ ﭼﻴﻦ ﺍﺩﺍﺭﻩ ﻣﯽﺷﺪﻧﺪ‪.‬‬ ‫ﺩﺭ ﻣﺎﻩ ﻧﻮﺍﻣﺒﺮ ﺳــﺎﻝ ‪ ١٩٣٣‬ﺩﻭﻟﺖ ﺩﺭ ﺷﻬﺮﺳﺘﺎﻥ ﺟﻴﻦ‬ ‫ﺟﻴﺎﻧﮓ )ﭼﻮﺍﻥ ﺟﻮ ﺍﻣﺮﻭﺯ( ﺍﺳــﺘﺎﻥ ﭼﻮﺍﻥﻫﺎﯼ ﺭﺍ ﺗﺎﺳﻴﺲ‬ ‫ﮐﺮﺩ ﻭ ﺷﻬﺮﺳــﺘﺎﻥ ﺟﻴﻦ ﺟﻴﺎﻧﮓ ﺭﺍ ﻣﺮﮐﺰ ﺍﺳﺘﺎﻥ ﻧﺎﻣﻴﺪ‪ .‬ﺩﺭ‬ ‫ﺩﺳــﺎﻣﺒﺮ ﻫﻤﺎﻥ ﺳﺎﻝ ﺍﺳﺘﺎﻥ ﻧﺎﻡ ﺧﻮﺩ ﺭﺍ ﺑﻪ ﺍﺳﺘﺎﻥ ﺳﻴﻨﮓ‬ ‫ﭼﻮﺍﻥ ﺗﻐﻴﻴﺮ ﺩﺍﺩ‪.‬‬ ‫ﺩﺭ ﻣﺎﻩ ﮊﺍﻧﻮﻳﻪ ﺳــﺎﻝ ‪ ١٩٣٤‬ﺍﺳﺘﺎﻥ ﺳــﻴﻨﮓ ﭼﻮﺍﻥ ﻧﻴﺰ‬ ‫ﺑﺮﭼﻴﺪﻩ ﺷﺪ ﻭ ﺗﻨﻬﺎ ﺷﻬﺮﺳــﺘﺎﻥ ﺟﻴﻦ ﺟﻴﺎﻧﮓ ﺑﺎﻗﯽ ﻣﺎﻧﺪ‪.‬‬ ‫ﺩﺭ ﻣﺪﺕ ﺳﻪ ﻣﺎﻩ ﭼﻮﺍﻥ ﺟﻮ ‪ ٣‬ﺗﺤﻮﻝ ﻋﻤﺪﻩ ﺭﺍ ﺗﺠﺮﺑﻪ ﮐﺮﺩ‬ ‫ﮐﻪ ﺩﺭ ﺗﺎﺭﻳﺦ ﮐﻤﺘﺮ ﻣﺸﺎﻫﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫ﭼﻮﺍﻥ ﺟﻮ ﺍﺯ ﺟﻤﻠﻪ ﺷــﻬﺮﻫﺎﻳﯽ ﺍﺳــﺖ ﮐﻪ ﺩﻳﻦ ﺍﺳــﻼﻡ‬ ‫ﺧﻴﻠــﯽ ﺯﻭﺩ ﺩﺭ ﺁﻥ ﺭﻭﺍﺝ ﻳﺎﻓــﺖ ﻭ ﺩﺭ ﭼﻴــﻦ ﻧﻴﺰ ﺍﺯ ﺟﻤﻠﻪ‬ ‫ﺷــﻬﺮﻫﺎﻳﯽ ﺑﻮﺩﻩ ﮐﻪ ﺗﻮﺳــﻌﻪ ﺩﻳﻦ ﺍﺳﻼﻡ ﺩﺭ ﺁﻥ ﺑﺎ ﺗﺠﺎﺭﺕ‬

‫‪٩٥‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺩﻳﻦ ﺍﺳﻼﻡ ﺩﺭ ﭼﻮﺍﻥ ﺟﻮ‬

‫ﺧﺎﺭﺟﯽ ﺍﻳﻦ ﮐﺸﻮﺭ ﻣﺮﺗﺒﻂ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﭘﮋﻭﻫﺶﻫــﺎﯼ ﻧﻮﻳﺴــﻨﺪﻩ ﺩﺭﺑــﺎﺭﻩ ﺭﻭﺍﺝ ﺍﺳــﻼﻡ ﺩﺭ‬ ‫ﺷــﻬﺮﻫﺎﯼ ﺑﻪ ﻧﺎﻡ ﭼﻴﻦ ﺁﻣﺪﻩ ﺍﺳﺖ ﮐﻪ ﺩﻳﻦ ﺍﺳﻼﻡ ﻗﺒﻞ ﺍﺯ‬ ‫ﺩﻭﺭﺍﻥ ﺣﮑﻤﺮﺍﻧﯽ ﺳﻠﺴﻠﻪ ﻳﻮﺍﻥ ﻳﻌﻨﯽ ﺩﺭ ﺩﻭﺭﺍﻥ ﺳﻠﺴﻠﻪﻫﺎﯼ‬ ‫ﺗﺎﻧﮓ ﻭ ﺳﻮﻧﮓ ﺑﻪ ﺍﻳﻦ ﺷﻬﺮ ﺭﺍﻩ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺑــﯽ ﺗﺮﺩﻳﺪ ﺍﻳــﻦ ﺷــﻬﺮ ﺍﺯ ﺳﺮﭼﺸــﻤﻪﻫﺎﯼ ﻭﺭﻭﺩ ﺩﻳﻦ‬ ‫ﺍﺳــﻼﻡ ﺑﻪ ﭼﻴﻦ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺗﺤﻘﻴﻘﺎﺕ ﺩﺭ ﺑﺎﺭﻩ ﺍﻳﻦ ﺷﻬﺮﻫﺎ‬ ‫ﻭ ﻣﻨﺎﻃﻖ ﻧﺸــﺎﻥ ﻣﯽﺩﻫﺪ ﮐﻪ ﺩﻳﻦ ﺍﺳــﻼﻡ ﺑﻪ ﺷــﻴﻮﻩﻫﺎﯼ‬ ‫ﻣﺨﺘﻠﻒ ﺩﺭ ﭼﻴﻦ ﺗﺮﻭﻳﺞ ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﻭﺭﻭﺩ ﺍﺳﻼﻡ ﺑﻪ ﺍﻳﻦ‬ ‫ﻣﻨﺎﻃﻖ ﺭﺍﻫﮑﺎﺭﻫﺎﯼ ﻣﺨﺘﻠﻔﯽ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺑﺮﺍﯼ ﻧﻤﻮﻧﻪ ﺩﻳﻦ ﺍﺳﻼﻡ ﺍﺯ ﻃﺮﻳﻖ ﺟﺎﺩﻩ ﺍﺑﺮﺷﻴﻢ ﺩﺭ ﺷﻬﺮ‬ ‫ﺷــﯽ ﺁﻥ ﺩﺭ ﺷﻤﺎﻝ ﻏﺮﺏ ﭼﻴﻦ ﺭﻭﺍﺝ ﻳﺎﻓﺖ ﻭ ﮔﺎﻫﯽ ﻧﻴﺰ ﺑﺎ‬ ‫ﻓﻌﺎﻟﻴﺖﻫﺎﯼ ﺑﺎﺯﺭﮔﺎﻧﯽ ﻭ ﻳﺎ ﻓﺮﺳﺘﺎﺩﻥ ﺳﻔﻴﺮ ﻭ ﻧﻤﺎﻳﻨﺪﻩ ﻭ ﻳﺎ‬ ‫ﺍﺯﺩﻭﺍﺝ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﺎ ﻣﻠﻴﺖﻫﺎﯼ ﭼﻴﻦ ﺩﺭ ﺍﻳﻦ ﮐﺸﻮﺭ ﻧﻮﺳﻌﻪ‬ ‫ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺑﺎ ﺍﻳﻦ ﻭﺻﻒ ﺩﻳﻦ ﺍﺳﻼﻡ ﺍﺯ ﻃﺮﻳﻖ ﺟﺎﺩﻩ ﺍﺑﺮﻳﺸﻢ ﺩﺭﻳﺎﻳﯽ‬ ‫ﺑﻪ ﺷﻬﺮ ﭼﻮﺍﻥ ﺟﻮ ﺭﺍﻩ ﻳﺎﻓﺖ ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺧﻮﺩ ﻣﺒﻠﻐﺎﻥ ﺍﻳﻦ‬ ‫ﺩﻳﻦ ﺑﻮﺩﻧﺪ‪ .‬ﺗﺠﺎﺭ ﻣﺴــﻠﻤﺎﻥ ﺑﺎﺭﻫﺎ ﺑﻪ ﺍﻳﻦ ﺷﻬﺮ ﺭﻓﺖ ﻭ ﺁﻣﺪ‬ ‫ﮐﺮﺩﻧﺪ ﺍﻟﺒﺘﻪ ﺩﺭ ﺍﻳﻦ ﻣﻨﻄﻘﻪ ﺳﮑﻮﻧﺖ ﻧﺪﺍﺷﺘﻨﺪ‪.‬‬ ‫ﻓﺮﺍﺯ ﻭ ﻓﺮﻭﺩﻫﺎﻳﯽ ﺩﺭ ﺭﻭﻧﺪ ﺗﻮﺳﻌﻪ ﺍﺳﻼﻡ ﺩﺭ ﺷﻬﺮ ﭼﻮﺍﻥ‬ ‫ﺟــﻮ ﻭﺟﻮﺩ ﺩﺍﺷــﺘﻪ ﮐﻪ ﺍﻳﻦ ﺑﺎ ﺗﺠﺎﺭﺕ ﺧﺎﺭﺟﯽ ﺍﻳﻦ ﺷــﻬﺮ‬ ‫ﺍﺭﺗﺒﺎﻁ ﻣﺴﺘﻘﻴﻢ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺍﺯ ﺟﻤﻠــﻪ ﻣﯽﺗﻮﺍﻥ ﺑﻪ ﻭﻳﮋﮔﯽﻫﺎﯼ ﺩﻳﻦ ﺍﺳــﻼﻡ ﺩﺭ ﺍﻳﻦ‬ ‫ﺷﻬﺮ ﭘﺮﺩﺍﺧﺖ ﻭ ﺩﻻﻳﻠﯽ ﺭﺍ ﺑﺮﺍﯼ ﺁﻥ ﺑﺮﺷﻤﺮﺩ‪.‬‬ ‫‪ (٢‬ﭼــﻮﺍﻥ ﺟﻮ ﻣﺤﻞ ﻳﮑــﯽ ﺍﺯ ﭼﻬﺎﺭ ﻣﻘﺒــﺮﻩ ﺣﮑﻴﻤﺎﻥ‬ ‫ﺑﺰﺭﮒ ﻭ ‪ ٤‬ﻣﺴــﺠﺪ ﺑﺰﺭﮒ ﻣﺸــﻬﻮﺭ ﺩﺭ ﺳــﻮﺍﺣﻞ ﺩﺭﻳﺎﯼ‬ ‫ﺟﻨﻮﺏ ﺷــﺮﻗﯽ ﭼﻴﻦ ﺍﺳــﺖ‪ .‬ﻣﻘﺒﺮﻩ ﻭﺍﻧﮕﺲ ﺩﺭ ﮔﻮﺍﻧﮕﺠﻮ‪،‬‬ ‫ﻣﻘﺒــﺮﻩ ﺣﮑﻴﻢ ﺳــﻮﻡ ﻭ ﺣﮑﻴﻢ ﭼﻬﺎﺭﻡ ﺩﺭ ﭼــﻮﺍﻥ ﻭ ﻣﻘﺒﺮﻩ‬ ‫ﺑﺎﺑﺎﯼ ﺑﺨﺘﻴﺎﺭ ﺩﺭ ﻫﺎﻧﮕﺠﻮ ﻭ ﻫﻤﭽﻨﻴﻦ ﻣﻘﺒﺮﻩ ﭘﻮﺭﻫﺎﺩﻳﻦ ﺩﺭ‬ ‫ﻳﺎﻧــﮓ ﺟﻮ ﭼﻬﺎﺭ ﻣﻘﺒﺮﻩ ﻗﺪﻳﻤﯽ ﺣﮑﻤﺎﯼ ﺑﺰﺭﮒ ﺩﺭ ﺩﺭﻳﺎﯼ‬ ‫ﺟﻨﻮﺏ ﺷﺮﻗﯽ ﭼﻴﻦ ﺍﺳﺖ‪.‬‬ ‫ﻣﺴﺠﺪ ﻫﻮﺍﯼ ﺷﻨﮓ ﺩﺭ ﺍﺳﺘﺎﻥ ﮔﻮﺍﻧﮕﺠﻮ‪ ،‬ﻣﺴﺠﺪ ﭼﻴﻨﮓ‬ ‫ﺟﻴﻨﮓ ﭼﻮﺍﻥ ﺟﻮ‪ ،‬ﻣﺴﺠﺪ ﻓﻮﻧﮓ ﻫﻮﺍﻧﮓ ﺩﺭ ﺷﻬﺮ ﻫﺎﻧﮕﺠﻮ‬ ‫ﻭ ﻣﺴــﺠﺪ ﺷــﻴﺎﻥ ﺧﻪ ﺩﺭ ﻳﺎﻧﮓ ﺟﻮ ﻧﻴﺰ ﭼﻬﺎﺭ ﻣﺴﺠﺪ ﺑﻨﺎﻡ‬ ‫ﺩﺭ ﺍﻳﻦ ﺳﻮﺍﺣﻞ ﺑﻪ ﺣﺴﺎﺏ ﻣﯽﺁﻳﺪ‪.‬‬ ‫ﺍﻳﻦ ﻣﻘﺒﺮﻩﻫﺎ ﻭ ﻣﺴــﺎﺟﺪ ﻣﺸﻬﻮﺭ ﻧﺸﺎﻥ ﺩﻫﻨﺪﻩ ﺗﺎﺭﻳﺦ ﻭ‬ ‫ﻓﺮﻫﻨﮓ ﺍﻳﻦ ﺷــﻬﺮﻫﺎ ﻭ ﻣﻨﺎﻃﻖ ﭼﻴﻦ ﺍﺳﺖ‪ .‬ﺩﺍﻧﺸﻤﻨﺪﺍﻥ ﻭ‬

‫ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﺩﻳﻦ ﺍﺳﻼﻡ ﺑﻪ ﻫﻨﮕﺎﻡ ﺗﺤﻘﻴﻖ ﺩﺭ ﺑﺎﺭﻩ ﻣﻴﺮﺍﺙ‬ ‫ﺗﺎﺭﻳﺨﯽ ﻭ ﻓﺮﻫﻨﮕﯽ ﺍﻳﻦ ﺷــﻬﺮﻫﺎ ﻭ ﻣﻨﺎﻃﻖ ﺑﻪ ﺍﻳﻦ ﻣﺴﺎﻳﻞ‬ ‫ﺍﻫﺘﻤﺎﻡ ﻭﺭﺯﻳﺪﻩﺍﻧﺪ‪.‬‬ ‫‪ (٣‬ﭼﻮﺍﻥ ﺟﻮ ﻣﻨﻄﻘﻪﺍﯼ ﺍﺳﺖ ﮐﻪ ﺩﻳﻦ ﺍﺳﻼﻡ ﺩﺭ ﺩﻭﺭﺍﻥ‬ ‫ﺳــﻮﻧﮓ ﻭ ﻳﻮﺍﻥ ﺩﺭ ﺁﻥ ﺑﺴﺮﻋﺖ ﺗﺮﻭﻳﺞ ﺷﺪ ﻭ ﺳﺮﺍﻧﺠﺎﻡ ﻧﻴﺰ‬ ‫ﻫﻤﻴﻦ ﻣﻨﻄﻘﻪ ﺑﻪ ﺷﮑﻮﻓﺎﺗﺮﻳﻦ ﻧﻘﻄﻪ ﭼﻴﻦ ﺗﺒﺪﻳﻞ ﺷﺪ‪.‬‬ ‫ﺍﻟﺒﺘﻪ ﺩﺭ ﺩﻭﺭﺍﻥ ﻣﻴﻨﮓ ﻭ ﭼﻴﻨﮓ ﻭ ﺟﻤﻬﻮﺭﯼ ﭼﻴﻦ ﺭﻭﻧﺪ‬ ‫ﺍﻓﻮﻟﯽ ﻣﻨﻄﻘﻪ ﺭﺍ ﺩﺭ ﺑﺮ ﮔﺮﻓﺖ ﻭ ﺩﺭ ﺟﺮﻳﺎﻥ ﭘﻴﺸــﺮﻓﺖ ﺩﻳﻦ‬ ‫ﺍﺳــﻼﻡ ﻧﻴﺰ ﻓﺮﻭﺩﻫﺎﻳﯽ ﻣﺸﺎﻫﺪﻩ ﺷــﺪ‪ .‬ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ ﻣﻴﺰﺍﻥ‬ ‫ﺗﻮﺳﻌﻪ ﻭ ﺭﻭﺍﺝ ﺩﻳﻦ ﺍﺳﻼﻡ ﺩﺭ ﺍﻳﻦ ﻧﺎﺣﻴﻪ ﺍﺯ ﺑﺴﻴﺎﺭﯼ ﻧﻘﺎﻁ‬ ‫ﺩﻳﮕﺮ ﭼﻴﻦ ﺑﻴﺸــﺘﺮ ﺑﻮﺩﻩ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﺑﺎ ﺗﻮﺳﻌﻪ ﻭ ﻳﺎ ﺍﻓﻮﻝ‬ ‫ﺍﻳﻦ ﺷﻬﺮ ﺑﻨﺪﺭﯼ ﻣﺮﺗﺒﻂ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (٤‬ﭼﻮﺍﻥ ﺟﻮ ﻧﺎﺣﻴﻪﺍﯼ ﺍﺳــﺖ ﮐﻪ ﺩﻳﻦ ﺍﺳﻼﻡ ﺩﺭ ﺁﻥ ﺑﺎ‬ ‫ﻣﺬﺍﻫﺐ ﻭ ﺁﻳﻴﻦﻫﺎﯼ ﺩﻳﮕﺮ ﺍﺯ ﺟﻤﻠﻪ ﮐﻨﻔﻮﺳﻴﻮﺱ‪ ،‬ﺑﻮﺩﻳﺴﻢ‪،‬‬ ‫ﺗﺎﺋﻮﻳﻴﺴﻢ ﻭ ﺁﻳﻴﻦﻫﺎﯼ ﺩﻳﮕﺮ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺷﺘﻪ ﻭ ﺑﺎ ﺩﻳﻦ ﻣﺴﻴﺢ‬ ‫ﻧﻴﺰ ﻣﺮﺗﺒﻂ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺩﻳﻦ ﻣﺎﻧﯽ ﺭﺍ ﻧﻴﺰ ﻧﺒﺎﻳﺪ ﺍﺯ‬ ‫ﻣﻨﻈﺮ ﺩﻭﺭ ﺩﺍﺷﺖ‪.‬‬ ‫ﺍﻳﻦ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺑﺎﻋﺚ ﺷﺪ ﺗﺎ ﺍﺩﻳﺎﻥ ﻭ ﺁﻳﻴﻦﻫﺎ ﻫﻤﺰﻳﺴﺘﯽ‬ ‫ﻣﺴــﺎﻟﻤﺖ ﺁﻣﻴﺰ ﺩﺍﺷــﺘﻪ ﺑﺎﺷــﻨﺪ ﻭ ﻫﺮﮔﺰ ﻧﻴــﺰ ﺑﺮﺧﻮﺭﺩﯼ‬ ‫ﻣﻴﺎﻥ ﺁﻧﻬﺎ ﺭﻭﯼ ﻧﺪﺍﺩﻩ ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﻧﻴﺰ ﺑﺎ ﺗﺠﺎﺭﺕ ﺧﺎﺭﺟﯽ ﻭ‬ ‫ﻓﻌﺎﻟﻴﺖﻫﺎﯼ ﺑﺎﺯﺭﮔﺎﻧﯽ ﺩﺭ ﭼﻮﺍﻥ ﺟﻮ ﺑﯽﺍﺭﺗﺒﺎﻁ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (٥‬ﭼﻮﺍﻧﺠﻮ ﻳﮑﯽ ﺍﺯ ﺷــﻬﺮﻫﺎﯼ ﻣﻌــﺮﻭﻑ ﭼﻴﻦ ﺍﺯ ﻟﺤﺎﻅ‬ ‫ﺗﻌﺪﺍﺩ ﺁﺛﺎﺭ ﺑﺎﺳﺘﺎﻧﯽ ﻭ ﺣﺠﺎﺭﯼ ﻣﺮﺗﺒﻂ ﺑﺎ ﺩﻳﻦ ﺍﺳﻼﻡ ﺍﺳﺖ‪.‬‬ ‫ﺑﺮ ﺍﺳــﺎﺱ ﮐﺘﺎﺏ ﺁﺛﺎﺭ ﺳﻨﮓ ﺗﺮﺍﺷﯽ ﻣﺬﺍﻫﺐ ﭼﻮﺍﻥ ﺟﻮ ﮐﻪ‬ ‫ﻭﻭ ﻭﻳﻦ ﻟﻴﺎﻧﮓ ﺗﺎﻟﻴﻒ ﻭ ﺍﺩﺍﺭﻩ ﻧﺸﺮﻳﺎﺕ ﻋﻠﻮﻡ ﭼﻴﻦ ﺩﺭ ﺳﺎﻝ‬ ‫‪ ٢٠٠٥‬ﭼﺎﭖ ﮐﺮﺩﻩ ﺍﺳــﺖ ﺁﺛﺎﺭ ﺣﺠﺎﺭﯼ ﻭ ﺳــﻨﮓ ﺗﺮﺍﺷﯽ‬ ‫ﻣﺮﺗﺒــﻂ ﺑﺎ ﺩﻳﻦ ﺍﺳــﻼﻡ ﺩﺭ ﭼﻮﺍﻥ ﺑﻪ ﺑﻴــﺶ ﺍﺯ ‪ ٣٠٠‬ﻣﻮﺭﺩ‬ ‫ﻣﯽﺭﺳﺪ‪.‬‬

‫ﻭﺭﻭﺩ ﺩﻳﻦ ﺍﺳﻼﻡ ﺑﻪ ﭼﻮﺍﻥ ﺟﻮ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٩٦‬‬

‫ﺩﺭﺑﺎﺭﻩ ﺯﻣﺎﻥ ﻭﺭﻭﺩ ﺩﻳﻦ ﺍﺳﻼﻡ ﺑﻪ ﭼﻮﺍﻥ ﺟﻮ ﺩﻳﺪﮔﺎﻩﻫﺎﯼ‬ ‫ﻣﺘﻔﺎﻭﺗــﯽ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﻧﻮﻳﺴــﻨﺪﻩ ﺩﺭ ﺍﻳﻦ ﺑــﺎﺭﻩ ﺑﻪ ﻣﻨﻄﻘﻪ‬ ‫ﺳــﻔﺮ ﮐﺮﺩﻩ ﻭ ﺗﺤﻘﻴﻘﺎﺗــﯽ ﺭﺍ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ ﻭﻟــﯽ ﺑﺎﺯ ﻫﻢ ﺩﺭ‬ ‫ﻧﺘﻴﺠﻪﮔﻴﺮﯼ ﻧﺎﻣﻮﻓﻖ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑــﺎ ﺍﻳﻦ ﺣﺎﻝ ﻧﻮﻳﺴــﻨﺪﻩ ﺑﻪ ﻣﻮﺍﺭﺩﯼ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﺍﺷــﺎﺭﻩ‬ ‫ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (١‬ﺍﺣﺘﻤــﺎﻻ ﺩﻳﻦ ﺍﺳــﻼﻡ ﺩﺭ ﺍﻭﺍﻳﻞ ﺩﻭﺩﻣــﺎﻥ ﺗﺎﻧﮓ ﺑﻪ‬

‫ﻣﻨﻄﻘﻪ ﺭﺍﻩ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﻧﻮﺷﺘﻪﻫﺎﯼ ﮐﺘﺎﺏ ﻓﻮﺟﻴﺎﻥ ﮐﻪ ﺧﻪ‬ ‫ﭼﻴﺎﺋــﻮ ﻳﻮﺍﻥ ﺩﺭ ﺩﻭﺭﺍﻥ ﻣﻴﻨﮓ ﺗﺎﻟﻴﻒ ﮐﺮﺩﻩ ﻭ ﻳﺎ ﮐﺘﺎﺏ ﻧﻘﻞ‬ ‫ﻗﻮﻝﻫﺎﯼ ﻓﻮﺟﻴﺎﻥ ﺩﺭ ﺳﺎﻝ ‪ ١٦٢٦‬ﺩﺭ ﺩﻭﺭﺍﻥ ﻣﻴﻨﮓ ﻧﺸﺎﻥ‬ ‫ﻣﯽﺩﻫﺪ ﮐﻪ ﺑﻪ ﺑﺎﻭﺭ ﻭ ﻧﻘﻞ ﻗﻮﻝ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻫﻮﯼ ﺷﺎﮔﺮﺩﺍﻥ‬ ‫ﭘﻴﺎﻣﺒﺮ ﺍﺳــﻼﻡ ﮐﻪ ﭼﻨﺪ ﺩﺍﻧﺸــﻤﻨﺪ ﻭ ﺣﮑﻴــﻢ ﺑﻮﺩﻩ ﺍﻧﺪ ﺩﺭ‬ ‫ﺩﻭﺭﺍﻥ ﻭﻭ ﺩﯼ ﺳﺎﻝﻫﺎﯼ ‪ ٦٢٦ - ٢١٨‬ﻳﻌﻨﯽ ﺯﻣﺎﻥ ﺳﻠﺴﻠﻪ‬ ‫ﺗﺎﻧﮓ ﺑﻪ ﭼﻴﻦ ﺁﻣﺪﻩ ﻭ ﺗﺒﻠﻴﻎ ﺍﺳﻼﻡ ﻣﯽﮐﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﺍﻳــﻦ ﺣﮑﻴﻤــﺎﻥ ﻭ ﻣﺒﻠﻐﺎﻥ ﺩﺭ ﮔﻮﺍﻧﮓ ﺟــﻮ‪ ،‬ﻳﺎﻧﮓ ﺟﻮ ﻭ‬ ‫ﭼﻮﺍﻥ ﺟﻮ ﺍﺳﻼﻡ ﺭﺍ ﺗﺒﻠﻴﻎ ﻣﯽﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﻳﮑﯽ ﺍﺯ ﺁﻧﻬﺎ ﭘﺲ ﺍﺯ‬ ‫ﺭﺣﻠﺖ ﺩﺭ ﮐﻮﻫﺴــﺘﺎﻥ ﻟﻴﻨﮓ ﺑﻪ ﺧﺎﮎ ﺳﭙﺮﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﺮﺧﯽ ﮔﻔﺘﻪ ﺍﻧﺪ ﮐﻪ ﺷﺐﻫﺎ ﺍﺯ ﻣﻘﺒﺮﻩ ﻭﯼ ﻧﻮﺭﯼ ﺑﻪ ﺁﺳﻤﺎﻥ‬ ‫ﺑﻠﻨﺪ ﻣﯽﺷﻮﺩ ﻭ ﺑﺴﻴﺎﺭﯼ ﺁﻥ ﺭﺍ ﻣﻘﺒﺮﻩ ﻣﻘﺪﺱ ﻣﯽﻧﺎﻣﻨﺪ‪.‬‬ ‫ﺩﺭ ﮐﺘﺎﺏﻫﺎﯼ ﺩﻳﮕﺮ ﻧﻴﺰ ﺁﻣﺪﻩ ﺍﺳــﺖ ﮐــﻪ ﭘﻴﺎﻣﺒﺮ ﭼﻬﺎﺭ‬ ‫ﻧﻔﺮ ﺍﺯ ﺷــﺎﮔﺮﺩﺍﻥ ﺧﻮﺩ ﺭﺍ ﺑﺮﺍﯼ ﺗﺒﻠﻴﻎ ﺍﺳﻼﻡ ﺑﻪ ﭼﻴﻦ ﺍﻋﺰﺍﻡ‬ ‫ﮐﺮﺩﻩ ﺍﺳــﺖ‪ .‬ﺍﺯ ﺟﻤﻠﻪ ﺩﻭ ﻧﻔﺮ ﺑﻪ ﻧﺎﻡﻫﺎﯼ ﺷــﺎ ﻳﻪ ﭼﻮ ﻭ ﻭﻭ‬ ‫ﮔﺎﺱ ﺩﺭ ﭼﻮﺍﻥ ﺟﻮ ﺍﻳﻦ ﺩﻳﻦ ﺭﺍ ﺗﺒﻠﻴﻎ ﻣﯽﮐﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﺍﻳــﻦ ﺩﻭ ﻧﻔــﺮ ﺩﺭ ﮐﻮﻫﺴــﺘﺎﻥ ﻟﻴﻨــﮓ ﺩﺭ ﺷــﺮﻕ ﭼﻮﺍﻥ‬ ‫ﺟﻮ ﺳــﮑﻮﻧﺖ ﻭ ﺩﺭ ﻫﻤﺎﻥ ﺟﺎ ﺭﺣﻠﺖ ﮐﺮﺩﻧﺪ‪ .‬ﮔﻔﺘﻪ ﺷــﺪﻩ‬ ‫ﺍﺯ ﻣﻘﺒــﺮﻩ ﺁﻧﻬﺎ ﻧﻴﺰ ﻧﻮﺭﯼ ﺑﻪ ﺁﺳــﻤﺎﻥ ﺑﻠﻨﺪ ﻣﯽﺷــﻮﺩ‪ .‬ﺍﻳﻦ‬ ‫ﻣﻘﺒﺮﻩﻫﺎ ﻣﻘﺪﺱ ﺧﻮﺍﻧﺪﻩ ﻣﯽﺷــﻮﺩ ﻭ ﻣﺮﺩﻡ ﺑﻪ ﻫﻨﮕﺎﻡ ﻭﻗﻮﻉ‬ ‫ﺑﻼﻳﺎﯼ ﻃﺒﻴﻌﯽ ﻭ ﻳﺎ ﺑﺮﺍﯼ ﺩﺭﻣﺎﻥ ﺑﻴﻤﺎﺭﯼ ﺍﺯ ﺁﻧﻬﺎ ﺍﺳﺘﻤﺪﺍﺩ‬ ‫ﺧﻮﺍﻫﯽ ﻣﯽﮐﻨﻨﺪ ﻭ ﭘﺎﺳﺦ ﻫﻢ ﮔﺮﻓﺘﻪﺍﻧﺪ‪.‬‬ ‫‪ (٢‬ﺩﺭ ﻣﻘﺎﻟــﻪ ﺯﻣﺎﻥ ﺳــﺎﺧﺖ ﻣﻘﺒﺮﻩ ﻣﻘــﺪﺱ ﺩﺭ ﭼﻮﺍﻥ‬ ‫ﺟﻮ ﻭ ﻧﻮﺷــﺘﻪﻫﺎﯼ ﻭﺍﻗﻌﻴﺎﺕ ﺩﺍﺳﺘﺎﻥﻫﺎﯼ ﻋﺎﻣﻴﺎﻧﻪ ﺍﺯ ﻳﺎﻧﮓ‬ ‫ﻫﻮﻧﮓ ﺷﻮﻥ ﮐﺎﺭﺷﻨﺎﺱ ﺑﺎﺳﺘﺎﻥ ﺷﻨﺎﺳﯽ ﭼﻴﻦ ﺁﻣﺪﻩ ﺍﺳﺖ‪:‬‬ ‫ﺑﺮﺁﻣﺪﮔﯽﻫﺎﯼ ﻟﺒﻪ ﺑﺎﻡ ﺍﻳﻮﺍﻥ ﻣﻘﺒﺮﻩ ﻣﻘﺪﺱ ﺑﻪ ﺷﮑﻞ ﻣﺎﮐﻮ‬ ‫ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻧﻮﻉ ﺳﺘﻮﻥﻫﺎ ﺩﺭ ﺯﻣﺎﻥ ﺳﻠﺴﻠﻪﻫﺎﯼ‬ ‫ﺟﻨﻮﺏ ﻭ ﺷــﻤﺎﻝ ﻭ ﺍﻭﺍﻳﻞ ﺩﻭﺩﻣﺎﻥ ﺗﺎﻧﮓ ﺳــﺎﺧﺘﻪ ﻣﯽﺷﺪﻩ‬ ‫ﺍﺳــﺖ‪ .‬ﺍﺯ ﺍﻭﺍﺳﻂ ﺩﻭﺩﻣﺎﻥ ﺗﺎﻧﮓ ﺑﻪ ﺍﻳﻦ ﻃﺮﻑ ﮐﻤﺘﺮ ﺍﺯ ﺁﻧﻬﺎ‬ ‫ﺍﺳﺘﻔﺎﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﺯ ﺍﻭﺍﺳــﻂ ﺣﮑﻤﺮﺍﻧﯽ ﺍﻳﻦ ﺳﻠﺴﻠﻪ ﺗﺎ ﭘﺎﻳﺎﻥ ﺁﻥ ﺑﻴﺸﺘﺮ ﺍﺯ‬ ‫ﺳﺘﻮﻥﻫﺎﯼ ﺭﺍﺳﺖ ﺍﺳﺘﻔﺎﺩﻩ ﻣﯽﺷﻮﺩ‪ .‬ﻳﻌﻨﯽ ﺗﻤﺎﻥ ﺳﺘﻮﻥ ﺑﻪ‬ ‫ﻳﮏ ﺍﻧﺪﺍﺯﻩ ﺑﻮﺩ ﻭ ﺑﺮﺁﻣﺪﮔﯽ ﻭ ﭘﻴﺶ ﺁﻣﺪﮔﯽ ﻧﺪﺍﺷﺖ‪.‬‬ ‫ﺑﺨﺶﻫﺎﯼ ﺩﻳﮕﺮ ﺍﻳﻮﺍﻥ ﺳﻨﮕﯽ ﻣﻘﺒﺮﻩ ﻧﻴﺰ ﺑﻪ ﺷﮑﻞ ﺳﺎﺩﻩ‬ ‫ﻭ ﻗﺪﻳﻤﯽ ﺳــﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ﺁﻥ ﻣﻌﻤﺎﺭﯼ ﻧﻴﺰ ﻣﺮﺗﺒﻂ‬ ‫ﺑﺎ ﺩﻭﺭﺍﻥ ﺍﻭﺍﻳﻞ ﺣﮑﻤﺮﺍﻧﯽ ﺳﻠﺴﻠﻪ ﺗﺎﻧﮓ ﻣﻄﺎﺑﻘﺖ ﻣﯽﮐﻨﺪ‪.‬‬ ‫ﺑﺎ ﺍﻳﻦ ﺣﺴــﺎﺏ ﻧﺘﻴﺠﻪﮔﻴﺮﯼ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ﻣﻘﺒﺮﻩ ﻣﻘﺪﺱ‬

‫ﺩﺭ ﮐﻮﻫﺴﺘﺎﻥ ﻟﻴﻨﮓ ﭼﻮﺍﻥ ﺟﻮ ﻣﻘﺒﺮﻩ ﺩﻭ ﻓﺮﺳﺘﺎﺩﻩ ﭘﻴﺎﻣﺒﺮ‬ ‫ﺍﺳﻼﻡ ﺑﻮﺩﻩ ﮐﻪ ﺩﺭ ﺍﻭﺍﻳﻞ ﺳﻠﺴﻠﻪ ﺗﺎﻧﮓ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (٣‬ﻧﻈﺮﻳﺎﺕ ﺩﺍﻧﺸــﻤﻨﺪﺍﻥ ﻣﺴــﻠﻤﺎﻥ ﭼﻴــﻦ ﺍﺯ ﺟﻤﻠﻪ ﻣﺎ‬ ‫ﺗﻮﻧــﮓ ﻭ ﻫﻮﺍﻧﮓ ﭼﻴﻮ ﻳﻮﻥ ﺩﺭ ﺍﺛﺮ ﺗﺎﺭﻳﺦ ﺍﺳــﻼﻡ ﺩﺭ ﺟﺎﺩﻩ‬ ‫ﺍﺩﻭﻳﻪ ﭼﻨﻴﻦ ﻧﺸــﺎﻥ ﻣﯽﺩﻫﺪ ﮐﻪ ﺑﻌﺪ ﺍﺯﮔﺬﺷــﺖ ﺩﻭﺭﻩﺍﯼ‬ ‫ﺍﺯ ﺍﻭﺍﻳﻞ ﺣﮑﻤﺮﺍﻧﯽ ﺍﻳﻦ ﺳﻠﺴــﻠﻪ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺯﻳﺎﺩﯼ ﺑﺮﺍﯼ‬ ‫ﺗﺠﺎﺭﺕ ﺑﻪ ﭼﻮﺍﻥ ﺟﻮ ﺳﻔﺮ ﮐﺮﺩﻧﺪ‪.‬‬ ‫ﻫﻮﺍﻧــﮓ ﭼﻴﻮ ﺩﺭ ﮐﺘﺎﺏ ﻣﺴــﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﻭ ﺩﻳﻦ‬ ‫ﺍﺳــﻼﻡ ﺩﺭ ﭼﻮﺍﻥ ﺟﻮ ﺁﻭﺭﺩﻩ ﺍﺳﺖ‪ :‬ﺩﺭ ﺍﻭﺍﺧﺮ ﺩﻭﺩﻣﺎﻥ ﺳﻮﯼ‬ ‫ﻭ ﺍﻭﺍﻳﻞ ﺳﻠﺴــﻠﻪ ﺗﺎﻧﮓ ﺩﺭ ﻗﺮﻥ ﻫﻔﺘﻢ ﺗﺎﺟﺮﺍﻥ ﻭ ﺑﺎﺯﺭﮔﺎﻧﺎﻥ‬ ‫ﺗﺎﺯﯼ ﻭ ﻓﺎﺭﺳــﯽ ﺑــﺮﺍﯼ ﺗﺠﺎﺭﺕ ﺑﺎ ﮐﺸــﺘﯽﻫﺎﯼ ﺧﻮﺩ ﻭﺍﺭﺩ‬ ‫ﭼﻴﻦ ﺷﺪﻧﺪ‪.‬‬ ‫ﺑﺮﺍﺳﺎﺱ ﺩﺍﺳﺘﺎﻥﻫﺎﯼ ﻣﺮﺩﻣﯽ ﻣﺮﺑﻮﻁ ﺑﻪ ﻣﻘﺒﺮﻩ ﻣﻘﺪﺱ‬ ‫ﻣﯽﺗﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﭼﻮﺍﻥ ﺟﻮ ﺍﺯ ﻣﻨﺸﺎﻫﺎﯼ ﺭﻭﺍﺝ ﺩﻳﻦ ﺍﺳﻼﻡ‬ ‫ﺩﺭ ﭼﻴﻦ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺩﻭﺭﺍﻥ ﻗﺪﻳﻢ ﺍﻋﺮﺍﺏ ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺯ‬ ‫ﻣﺪﻳﻨﻪ ﻭ ﺍﺯ ﻃﺮﻳﻖ ﺟﺎﺩﻩ ﺍﺑﺮﻳﺸﻢ ﺩﺭﻳﺎﻳﯽ ﺑﻪ ﭼﻴﻦ ﻣﯽﺁﻣﺪﻧﺪ‪.‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٩٧‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫‪ (٤‬ﺗﺎﺭﻳﺨﭽــﻪ ﻣﺤﻞ ﻭ ﺁﺛﺎﺭ ﻓﺮﻫﻨﮕــﯽ ﻣﻌﺘﺒﺮ ﭼﻮﺍﻥ ﺟﻮ‬ ‫ﻭ ﺍﺳــﺘﺎﻥ ﻓﻮﺟﻴﺎﻥ ﻧﻴــﺰ ﺑﻴﺎﻧﮕﺮ ﺍﻳﻦ ﺣﻘﺎﻳﻖ ﺍﺳــﺖ‪ .‬ﮐﺘﺎﺏ‬ ‫ﺗﺎﺭﻳﺨﭽﻪ ﺷــﻬﺮ ﭼﻮﺍﻥ ﺟﻮ ﭼﺎﭖ ﻧﺸﺮﻳﺎﺕ ﻋﻠﻮﻡ ﺍﺟﺘﻤﺎﻋﯽ‬ ‫ﭼﻴﻦ ﺩﺭ ﺳــﺎﻝ ‪ ٢٠٠٠‬ﺩﺭ ﺑﺎﺭﻩ ﺩﻳﻦ ﺍﺳــﻼﻡ ﻭ ﻭﺭﻭﺩ ﺁﻥ ﺑﻪ‬ ‫ﭼــﻮﺍﻥ ﺟﻮ ﻣﻄﺎﻟﺒﯽ ﺭﺍ ﻣﻄﺮﺡ ﮐﺮﺩﻩ ﺍﺳــﺖ ﻣﺒﻨﯽ ﺑﺮ ﺍﻳﻨﮑﻪ‬ ‫ﭼﻮﺍﻥ ﺟﻮ ﻣﺒﺪﺍ ﺟﺎﺩﻩ ﺍﺑﺮﻳﺸﻢ ﺩﺭﻳﺎﻳﯽ ﻭ ﺍﺯ ﻧﻮﺍﺣﯽ ﺑﻮﺩﻩ ﮐﻪ‬ ‫ﺩﻳﻦ ﺍﺳﻼﻡ ﺧﻴﻠﯽ ﺯﻭﺩ ﺩﺭ ﺁﻥ ﺭﻭﺍﺝ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺑﺮ ﺍﺳــﺎﺱ ﻣﺪﺍﺭﮎ ﺗﺎﺭﻳﺨــﯽ‪ ،‬ﺩﺭ ﺍﻭﺍﻳﻞ ﺳﻠﺴــﻠﻪ ﺗﺎﻧﮓ‬ ‫ﺷﺎﮔﺮﺩﺍﻥ ﭘﻴﺎﻣﺒﺮ ﺍﺳﻼﻡ ﺑﻪ ﺍﻳﻦ ﻣﻨﻄﻘﻪ ﺁﻣﺪﻧﺪ ﻭ ﺩﻳﻦ ﺍﺳﻼﻡ‬ ‫ﺭﺍ ﺗﺒﻠﻴﻎ ﮐﺮﺩﻧﺪ‪.‬‬ ‫ﮐﺘﺎﺏ ﺷــﺮﺡ ﻓﺮﻫﻨﮓ ﺟﻨــﻮﺏ ﺍﺳــﺘﺎﻥ ﻓﻮﺟﻴﺎﻥ ﭼﺎﭖ‬ ‫ﻫﻤﻴﻦ ﻧﺸــﺮﻳﺎﺕ ﺩﺭ ﺳــﺎﻝ ‪ ٢٠٠٨‬ﻣﻴﻼﺩﯼ ﺩﺭ ﺑﺎﺭﻩ ﺭﻭﺍﺝ‬ ‫ﺍﺳــﻼﻡ ﺩﺭ ﻓﻮﺟﻴﺎﻥ ﺑﻪ ﺍﻳﻦ ﺩﺍﺳــﺘﺎﻥﻫﺎﯼ ﻋﺎﻣﻴﺎﻧﻪ ﺍﺷــﺎﺭﻩ‬ ‫ﻣﯽﮐﻨﺪ ﻭ ﺍﻳﻨﮑﻪ ﺍﮐﺘﺸــﺎﻓﺎﺕ ﻧﺸﺎﻧﮕﺮ ﺣﻀﻮﺭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺩﺭ‬ ‫ﺍﻳﻦ ﻣﻨﻄﻘﻪ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﺎ ﺍﻳﻦ ﺣﺴﺎﺏ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺩﺭ ﺍﻭﺍﻳﻞ ﺳﻠﺴﻠﻪ ﺗﺎﻧﮓ ﻭﺍﺭﺩ‬ ‫ﭼﻴﻦ ﺷــﺪﻩ ﺍﻧﺪ‪ .‬ﺍﻣﺎ ﺍﻳﻨﮑﻪ ﻫﻤﻪ ﺁﻧﻬﺎ ﻓﺮﺳﺘﺎﺩﻩﻫﺎﯼ ﭘﻴﺎﻣﺒﺮ‬ ‫ﺑﻮﺩﻩ ﺍﻧﺪ ﻣﻮﺿﻮﻋﯽ ﺍﺳــﺖ ﮐﻪ ﺑﻪ ﺗﺤﻘﻴﻘﺎﺕ ﺑﻴﺸــﺘﺮﯼ ﻧﻴﺎﺯ‬ ‫ﺩﺍﺭﺩ‪.‬‬ ‫ﺍﺳﺎﻣﯽ ﭼﻬﺎﺭ ﻧﻔﺮﯼ ﮐﻪ ﺑﻪ ﺁﻧﻬﺎ ﺍﺷﺎﺭﻩ ﺷﺪ ﺑﺎ ﺍﺭﺯﺵ ﺍﺳﺖ‬

‫ﺍﻣﺎ ﮔﺎﻫﯽ ﻣﻮﺭﺩ ﺳﻮﺍﻝ ﻧﻴﺰ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫‪ (١‬ﺑﺮﺧﯽ ﺍﺯ ﺩﺍﻧﺸــﻤﻨﺪﺍﻥ ﻭ ﮐﺎﺭﺷﻨﺎﺳﺎﻥ ﺑﺮﺁﻧﻨﺪ ﮐﻪ ﺍﻳﻦ‬ ‫ﮔﻔﺘﻪﻫــﺎ ﺑﺎ ﻭﺍﻗﻌﻴــﺎﺕ ﺩﻭﺭﺍﻥ ﺍﻭﻟﻴﻪ ﺭﻭﺍﺝ ﺍﺳــﻼﻡ ﻣﻄﺎﺑﻘﺖ‬ ‫ﻧﺪﺍﺭﺩ ﻭ ﺑﺎ ﻭﺍﻗﻌﻴﺎﺕ ﺷــﻬﺮ ﭼﻮﺍﻥ ﺟــﻮ ﺩﺭ ﺩﻭﺭﺍﻥ ﺗﺎﻧﮓ ﻧﻴﺰ‬ ‫ﻫﻤﺨﻮﺍﻧﯽ ﭘﻴﺪﺍ ﻧﻤﯽﮐﻨﺪ‪.‬‬ ‫ﻟﻴﻦ ﭼﻮﻳﯽ ﺭﻭ ﻭ ﺟﻮﺍﻧﮓ ﺟﻴﻨﮓ ﻫﻮﯼ ﺩﺭ ﻣﻘﺎﻟﻪ ﺗﺤﻠﻴﻠﯽ‬ ‫ﺩﺭ ﺑــﺎﺭﻩ ﺯﻣﺎﻥ ﻣﻘﺒﺮﻩﻫﺎﯼ ﻣﻘــﺪﺱ ﺩﺭ ﭼﻮﺍﻥ ﺟﻮ ﻭ ﻫﻮﻳﺖ‬ ‫ﺻﺎﺣﺒــﺎﻥ ﺁﻧﻬﺎ ﺁﻭﺭﺩﻩ ﺍﻧﺪ‪ :‬ﺯﻣــﺎﻥ ﻭﻭ ﺩﯼ ﺑﺮﺍﺑﺮ ﺑﺎ ﻳﮏ ﺩﻫﻪ‬ ‫ﻗﺒﻞ ﻭ ﺑﻌﺪ ﺍﺯ ﻣﻬﺎﺟﺮﺕ ﭘﻴﺎﻣﺒﺮ ﺑﻪ ﻣﮑﻪ ﻭ ﻣﺪﻳﻨﻪ ﺑﻮﺩﻩ ﻭ ﺍﻳﻦ‬ ‫ﺩﺭﺳــﺖ ﺯﻣﺎﻧﯽ ﺑﻮﺩﻩ ﮐﻪ ﺍﺳــﻼﻡ ﻫﻨﻮﺯ ﻗﺪﺭﺕ ﺯﻳﺎﺩﯼ ﭘﻴﺪﺍ‬ ‫ﻧﮑﺮﺩﻩ ﺍﺳــﺖ‪ .‬ﺑﻌﻴﺪ ﺑﻪ ﻧﻈﺮ ﻣﯽﺭﺳــﺪ ﺯﻣﺎﻧﯽ ﮐﻪ ﺍﻳﻦ ﺩﻳﻦ‬ ‫ﻗﻮﺕ ﺯﻳﺎﺩﯼ ﻧﺪﺍﺷــﺘﻪ ﭘﻴﺎﻣﺒﺮ ﺑﻪ ﺍﻋﺰﺍﻡ ﺳــﻔﻴﺮ ﻭ ﻓﺮﺳﺘﺎﺩﻩ‬ ‫ﻣﺒﺎﺩﺭﺕ ﻣﯽﻭﺭﺯﻳﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻮﻳﮋﻩ ﺍﻳﻨﮑﻪ ﺁﻧﻬﺎ ﺑﺨﻮﺍﻫﻨﺪ ﺍﺯ ﺭﺍﻩ‬ ‫ﺩﻭﺭﯼ ﭼﻮﻥ ﻋﺮﺑﺴﺘﺎﻥ ﻭﺍﺭﺩ ﭼﻴﻦ ﺷﻮﻧﺪ‪.‬‬ ‫ﺑــﻪ ﺍﻋﺘﻘﺎﺩ ﺍﻳﻦ ﺍﻓــﺮﺍﺩ ﺍﻳﻨﮑﻪ ﮔﻔﺘﻪ ﺷــﻮﺩ ﺩﺭ ﺁﻥ ﺩﻭﺭﺍﻥ‬ ‫ﻭﺍﺭﺩ ﺷــﺮﻕ ﭼﻴﻦ ﺷﺪﻩ ﺍﺳــﺖ ﭼﻨﺪﺍﻥ ﺑﺎ ﺗﺎﺭﻳﺦ ﻭ ﻭﺍﻗﻌﻴﺎﺕ‬ ‫ﻣﻄﺎﺑﻘﺖ ﻧﻤﯽﮐﻨﺪ ﻭ ﻏﻴﺮﻣﻤﮑﻦ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﻣﻘﺎﻟــﻪ ﺁﻣﺪﻩ ﺍﺳــﺖ ﮐﻪ ﭼﻮﺍﻥ ﺟــﻮ ﺩﺭ ﺯﻣﺎﻥ ﻭﻭ ﺩﯼ‬ ‫ﺷــﺮﺍﻳﻂ ﻧﺸﺮ ﺩﻳﻦ ﺍﺳﻼﻡ ﺭﺍ ﻧﺪﺍﺷــﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺷﻬﺮ ﺑﻌﺪ‬ ‫ﺍﺯ ﺳﺎﻝ ‪ ٧١٨‬ﺑﻪ ﻳﮏ ﻣﺮﮐﺰ ﺳﻴﺎﺳﯽ‪ ،‬ﺍﻗﺘﺼﺎﺩﯼ ﻭ ﻓﺮﻫﻨﮕﯽ‬ ‫ﺩﺭ ﻓﻮﺟﻴﺎﻥ ﻭ ﻳﮏ ﺷــﻬﺮ ﺑﻨﺪﺭﯼ ﺩﺭ ﺣﺎﻝ ﺗﻮﺳــﻌﻪ ﺗﺒﺪﻳﻞ‬ ‫ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﺩﻭﺭﻩ ﺩﺭ ﻭﺍﻗﻊ ‪ ١٠٠‬ﺳﺎﻝ ﺑﻌﺪ ﺍﺯ ﻭﻭ ﺩﯼ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺷــﻬﺮ ﭼﻮﺍﻥ ﺟﻮ ﺩﺭ ﺯﻣﺎﻥ ﻭﻭ ﺩﯼ ﺑﻴﺸــﺘﺮ ﺑــﻪ ﻣﺜﺎﺑﻪ ﻳﮏ‬ ‫ﺭﻭﺳﺘﺎﯼ ﮐﻮﭼﮏ ﺑﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﺣﺘﯽ ﺍﮔﺮ ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﻫﻢ‬ ‫ﮐﺴــﯽ ﺍﺳــﻼﻡ ﺭﺍ ﺩﺭ ﺁﻥ ﺗﺒﻠﻴﻎ ﻣﯽﮐﺮﺩ ﺑﺎﻳﺪ ﺑﻪ ﻳﮏ ﻧﺎﺣﻴﻪ‬ ‫ﭘﺮﺟﻤﻌﻴــﺖ ﻣﯽﺭﻓﺘﻪ ﻧﻪ ﺍﻳﻨﮑﻪ ﺑﻪ ﮐﻮﻫﺴــﺘﺎﻥ ﻟﻴﻨﮓ ﺑﺮﻭﺩ‬ ‫ﮐﻪ ﻓﺎﻗﺪ ﻫﺮ ﺍﻣﮑﺎﻧﺎﺗﯽ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ ﺩﺭ ﺁﻧﺠﺎ ﻧﻴﺰ ﺩﻓﻦ ﺷﻮﺩ‪.‬‬ ‫ﺍﻳــﻦ ﮐﺎﺭﺷﻨﺎﺳــﺎﻥ ﻣﯽﮔﻮﻳﻨﺪ ﮐﻪ ﻣﻘﺒﺮﻩﻫﺎﯼ ﻣﻘﺪﺳــﯽ‬ ‫ﮐﻪ ﺑﻪ ﺁﻧﻬﺎ ﺍﺷــﺎﺭﻩ ﻣﯽﺷﻮﺩ ﭼﻨﺪﺍﻥ ﻣﻮﺭﺩ ﺍﻋﺘﻤﺎﺩ ﻧﻴﺴﺖ ﻭ‬ ‫ﻧﻤﯽﺗﻮﺍﻥ ﺑﻪ ﺻﺤﺖ ﻭ ﺳﻘﻢ ﺍﻳﻦ ﺍﻃﻼﻋﺎﺕ ﻣﻬﺮ ﺗﺎﻳﻴﺪ ﺯﺩ‪.‬‬ ‫‪ (٢‬ﺩﻳﻦ ﺍﺳــﻼﻡ ﺩﺭ ﻧﻴﻤﻪ ﺩﻭﻡ ﻗﺮﻥ ﻫﺸــﺘﻢ ﺩﺭﺍﻭﺍﺳــﻂ‬ ‫ﺩﻭﺩﻣﺎﻥ ﺗﺎﻧﮓ ﺭﻭﺍﺝ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺑﺮ ﺍﺳــﺎﺱ ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﺍﻳﻦ ﺩﻭﺭﺍﻥ ﺑﺮﺍﯼ ﻧﺸــﺮ ﺍﺳﻼﻡ ﺩﺭ‬ ‫ﭼﻴــﻦ ﻭ ﭼﻮﺍﻥ ﺟﻮ ﻣﻄﻠﻮﺏ ﺑﻮﺩﻩ ﻭ ﺷــﺮﺍﻳﻂ ﻓﺮﺍﻫﻢ ﺷــﺪﻩ‬ ‫ﺍﺳﺖ‪ .‬ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﮐﺎﺭﺷﻨﺎﺳﺎﻥ ﻭ ﺗﺎﺭﻳﺦ ﺩﺍﻧﺎﻥ ﺑﺎ ﺍﻳﻦ ﻧﻈﺮﻳﻪ‬ ‫ﻣﻮﺍﻓﻘﺖ ﻣﯽﮐﻨﻨﺪ‪.‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪٩٨‬‬

‫ﺩﺭ ﮐﺘــﺎﺏ ﻓﺮﻫﻨﮓ ﻣﺬﺍﻫــﺐ ﭼﻮﺍﻥ ﺟﻮ ﻧﻮﺷــﺘﻪ ﻭﻭ ﻳﻮ‬ ‫ﺷــﻴﻮﻧﮓ ﺁﻣﺪﻩ ﺍﺳﺖ‪ :‬ﺩﺭ ﻧﻴﻤﻪ ﺩﻭﻡ ﻗﺮﻥ ﻫﺸﺘﻢ ﺁﻝ ﻋﺒﺎﺱ‬ ‫ﺑﻐﺪﺍﺩ ﺭﺍ ﭘﺎﻳﺘﺨﺖ ﻗﺮﺍﺭ ﺩﺍﺩ ﻭ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﺍﻋﺮﺍﺏ ﺑﺮﺍﯼ ﺗﺠﺎﺭﺕ‬ ‫ﺑــﻪ ﭼﻴﻦ ﺁﻣﺪﻧﺪ ﻭ ﺍﻳﻦ ﺩﻳﻦ ﺭﺍ ﺩﺭ ﭼﻮﺍﻥ ﺟﻮ ﺗﺒﻠﻴﻎ ﮐﺮﺩﻧﺪ‪.‬‬ ‫ﺩﺭﺑﺎﺭﻩ ﺍﻳﻨﮑﻪ ﺩﻳﻦ ﺍﺳﻼﻡ ﺩﺭ ﺍﻭﺍﻳﻞ ﺳﻠﺴﻠﻪ ﺗﺎﻧﮓ ﻭ ﺩﺭ ﺯﻣﺎﻥ‬ ‫ﻭﻭ ﺩﯼ ﻭﺍﺭﺩ ﭼﻴﻦ ﺷــﺪﻩ ﺍﺳــﺖ ﻣــﺪﺍﺭﮎ ﻣﻌﺘﺒﺮﯼ ﻭﺟﻮﺩ‬ ‫ﻧﺪﺍﺭﺩ‪ .‬ﺍﻟﺒﺘﻪ ﺗﺎﺭﻳﺦ ﺩﺍﻧﺎﻥ ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﺭﺍ ﻗﺒﻮﻝ ﻧﻤﯽﮐﻨﻨﺪ‪.‬‬ ‫ﮐﺘــﺎﺏ ﺗﺎﺭﻳــﺦ ﺭﻭﺍﺑﻂ ﭼــﻮﺍﻥ ﺟﻮ ﺑﺎ ﮐﺸــﻮﺭﻫﺎﯼ ﺩﻳﮕﺮ‬ ‫ﺩﺭﺑﺎﺭﻩ ﻧﺸــﺮ ﺍﺳــﻼﻡ ﺩﺭ ﻓﻮﺟﻴﺎﻥ ﻧﻴﺰ ﺑﻪ ﻧﻈﺮﻳﻪ ﺩﻭﻡ ﻳﻌﻨﯽ‬ ‫ﻭﺭﻭﺩ ﺍﺳــﻼﻡ ﺩﺭ ﻧﻴﻤﻪ ﺩﻭﻡ ﻗﺮﻥ ﻫﺸــﺘﻢ ﺍﺷﺎﺭﻩ ﻣﯽﮐﻨﺪ ﻭ‬ ‫ﻣﯽﻧﻮﻳﺴــﺪ‪ :‬ﭘﺲ ﺍﺯ ﺳــﺎﻝ ‪ ٧٥١‬ﺣﻤﻞ ﻭ ﻧﻘﻞ ﺩﺭﻳﺎﻳﯽ ﺑﻴﻦ‬ ‫ﺷــﺮﻕ ﻭ ﻏﺮﺏ ﺑﺘﺪﺭﻳﺞ ﺗﻮﺳــﻌﻪ ﻳﺎﻓﺖ ﻭ ﺗﺎﺟﺮﺍﻥ ﻣﺴﻠﻤﺎﻥ‬ ‫ﻓــﺎﺭﺱ ﻭ ﻋﺮﺏ ﻳﮑﯽ ﭘــﺲ ﺍﺯ ﺩﻳﮕﺮﯼ ﺑﻪ ﻓﻮﺟﻴﺎﻥ ﺁﻣﺪﻧﺪ ﻭ‬ ‫ﺭﻭﺍﺝ ﺍﺳــﻼﻡ ﻧﻴﺰ ﺑﻪ ﺩﻟﻴﻞ ﻭﺭﻭﺩ ﻭ ﺣﻀﻮﺭ ﮔﺴﺘﺮﺩﻩ ﺁﻧﻬﺎ ﺩﺭ‬ ‫ﺍﻳﻦ ﻣﻨﻄﻘﻪ ﺑﻮﺩ‪.‬‬ ‫ﻣﺠﻠﻪ ﺁﺳــﻤﺎﻥ ﻭ ﺯﻣﻴﻦ ﻭ ﻧﻔﺖ ﻋﺮﺑﺴﺘﺎﻥ ﺩﺭﺑﺎﺭﻩ ﺭﺍﻩﻫﺎﯼ‬ ‫ﺗﻮﺳــﻌﻪ ﺍﺳﻼﻡ ﺩﺭ ﺷــﺮﻕ ﭼﻴﻦ ﻣﯽﻧﻮﻳﺴﺪ‪ :‬ﺩﺭ ﺳﺎﻝ ‪٦٣٢‬‬ ‫ﭘﻴﺎﻣﺒﺮ ﺍﺳــﻼﻡ ﺭﺣﻠﺖ ﻓﺮﻣﻮﺩﻧﺪ‪ .‬ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺍﺳﻼﻡ ﺑﺮﺍﯼ‬ ‫ﺗﻮﺳﻌﻪ ﻭ ﮔﺴــﺘﺮﺵ ﺧﻮﺩ ﺩﺭ ﻧﻘﺎﻃﯽ ﺧﺎﺭﺝ ﺍﺯ ﺷﺒﻪ ﺟﺰﻳﺮﻩ‬ ‫ﻋﺮﺑﺴﺘﺎﻥ ﺁﻣﺎﺩﻩ ﺑﻮﺩ‪.‬‬ ‫ﺍﺑﻮﺑﮑﺮ ﺧﻠﻴﻔﻪ ﻭﻗﺖ ﺑــﺎ ﺍﻣﭙﺮﺍﺗﻮﺭﯼ ﺑﻴﺰﺍﻧﺲ ﻭ ﺍﻳﺮﺍﻥ ﻭﺍﺭﺩ‬ ‫ﺟﻨﮓ ﺷــﺪ‪ .‬ﺩﺭ ﺳــﺎﻝ ‪ ٦٣٦‬ﻋﺮﺍﻕ ﺭﺍ ﺗﺤﺖ ﻓﺮﻣﺎﻥ ﮔﺮﻓﺖ‪.‬‬ ‫ﺩﺭ ﺳــﺎﻝ ‪ ٦٤٢‬ﺩﺭ ﺟﻨﮓ ﭘﻴﺮﻭﺯ ﺷﺪ ﻭ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺣﮑﻤﺮﺍﻥ‬ ‫ﺧﺎﻭﺭﻣﻴﺎﻧﻪ ﺷــﺪﻧﺪ‪ .‬ﺩﺭ ﺳــﺎﻝ ‪ ٦٥١‬ﻳﺰﺩﮔﺮﺩ ﺗﻮﺳــﻂ ﻳﮏ‬ ‫ﻓﺮﻣﺎﻧﺪﺍﺭ ﻣﺤﻠﯽ ﻣﻮﺭﺩ ﺳــﻮﺀ ﻗﺼﺪ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﻭ ﺍﻣﭙﺮﺍﺗﻮﺭﯼ‬ ‫ﺳﺎﺳــﺎﻧﯽ ﻣﻀﻤﺤﻞ ﺷﺪ ﻭ ﺭﺍﻩ ﭘﻴﺸﺮﻓﺖ ﺑﺮﺍﯼ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺑﻪ‬ ‫ﺁﺳــﻴﺎﯼ ﻣﻴﺎﻧﻪ ﻫﻤﻮﺍﺭ ﮔﺮﺩﻳﺪ‪ .‬ﺍﻟﺒﺘــﻪ ﺍﻋﺮﺍﺏ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﺍﻥ‬ ‫ﭘﻴﺸــﺮﻓﺖ ﺯﻳﺎﺩﯼ ﺩﺭ ﺷــﺮﻕ ﻧﺪﺍﺷــﺘﻨﺪ‪ .‬ﺍﻣﺎ ﺩﺭ ﺳﺎﻝ ‪٦٦١‬‬ ‫ﺯﻣﺎﻧــﯽ ﮐﻪ ﺍﻣﻮﻳــﺎﻥ ﺭﻭﯼ ﮐﺎﺭ ﺁﻣﺪﻧﺪ ﺑﺎﺭ ﺩﻳﮕﺮ ﻣﺴــﻠﻤﺎﻧﺎﻥ‬ ‫ﺭﻭﻧﺪ ﺗﻮﺳﻌﻪ ﻭ ﻧﻔﻮﺫ ﺍﺳﻼﻡ ﺭﺍ ﺩﻧﺒﺎﻝ ﮐﺮﺩﻧﺪ‪ .‬ﺩﺭ ﺳﺎﻝ ‪٧١١‬‬ ‫ﻣﺤﻤﺪ ﺍﺑﻦ ﻗﺎﺳــﻢ ﺍﺯ ﺳــﻮﯼ ﺍﻣﻮﻳﺎﻥ ﺑﺮﺍﯼ ﺳﺮﮐﻮﺏ ﺩﺯﺩﺍﻥ‬ ‫ﺩﺭﻳﺎﻳــﯽ ﺩﺭ ﺩﺭﻳﺎﯼ ﻫﻨﺪ ﺍﻋﺰﺍﻡ ﺷــﺪ‪ .‬ﻫﻢ ﺯﻣــﺎﻥ ﻗﻄﺒﻪ ﺍﺯ‬ ‫ﮊﻧﺮﺍﻝﻫــﺎﯼ ﻋﺮﺏ ﺍﻋــﺮﺍﺏ ﺭﺍ ﺑﺮﺍﯼ ﻭﺭﻭﺩ ﺑﻪ ﺁﺳــﻴﺎﯼ ﻣﻴﺎﻧﻪ‬ ‫ﺭﻫﺒﺮﯼ ﮐﺮﺩ‪.‬‬ ‫ﺑﺎﺳﺘﺎﻥ ﺷﻨﺎﺳﺎﻥ ﺑﻪ ﺧﺮﺍﺑﻪﻫﺎﯼ ﺑﻨﻬﻮﺭ ﺍﺯ ﺷﻬﺮﻫﺎﯼ ﻗﺪﻳﻢ‬ ‫ﺩﺭ ‪ ٦٤‬ﮐﻴﻠﻮﻣﺘﺮﯼ ﮐﺮﺍﭼﯽ ﻧﻴﺰ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﻧﺪ‪ .‬ﺷﻬﺮﯼ ﮐﻪ‬ ‫ﺩﺭ ﺳﺎﻝ ‪ ٧١٢‬ﻗﺎﺳﻢ ﺁﻥ ﺭﺍ ﺍﺷﻐﺎﻝ ﮐﺮﺩ‪ .‬ﺧﺮﺍﺑﻪﻫﺎﯼ ﻣﺴﺎﺟﺪ‬

‫ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺳﺎﻝ ‪ ٧٢٧‬ﺩﺭ ﺍﻳﻦ ﺷﻬﺮ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﮔﻔﺘﻪ ﺍﻧﺪ‬ ‫ﺍﻳﻦ ﻗﺪﻳﻤﯽﺗﺮﻳﻦ ﻣﺴﺠﺪ ﺷﺒﻪ ﻗﺎﺭﻩ ﻫﻨﺪ ﺍﺳﺖ‪.‬‬ ‫ﺁﺛﺎﺭ ﺑﺪﺳــﺖ ﺁﻣﺪﻩ ﻭ ﻧﻤﺎﻳﺶ ﺩﺍﺩﻩ ﺷــﺪﻩ ﺩﺭ ﻳﮏ ﻣﻮﺯﻩ‬ ‫ﮐﻮﭼﮏ ﺩﺭ ﺷﻬﺮ ﻧﺸﺎﻥ ﻣﯽﺩﻫﺪ ﮐﻪ ﺍﻳﻦ ﻣﻨﻄﻘﻪ ﺩﺭ ﺩﻭﺭﺍﻥ‬ ‫ﻗﺪﻳﻢ ﺑﺎ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﻭ ﮐﺸــﻮﺭﻫﺎﯼ ﺍﺳــﻼﻣﯽ ﻭ ﺍﺯ ﺟﻤﻠﻪ ﺑﺎ‬ ‫ﭼﻴﻦ ﺩﺭ ﺷــﺮﻕ ﺁﺳــﻴﺎ ﺭﻓﺖ ﻭ ﺁﻣﺪﻫﺎ ﻭ ﺗﺒﺎﺩﻻﺗﯽ ﺩﺍﺷــﺘﻪ‬ ‫ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺗﺒﺎﺩﻻﺕ ﺗﺠﺎﺭﯼ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺍﻭﺍﺳﻂ ﻗﺮﻥ ﻫﺸــﺘﻢ ﺣﮑﻮﻣﺖ ﻋﺒﺎﺳﯽ ﺗﺎﺳﻴﺲ ﺷﺪ‬ ‫ﻭ ﺩﺭ ﺁﻥ ﺯﻣــﺎﻥ ﻣﻨﺎﻃــﻖ ﺑﺰﺭﮔﺘﺮﯼ ﺍﺯ ﺁﺳــﻴﺎﯼ ﻣﺮﮐﺰﯼ ﺑﻪ‬ ‫ﺗﺴــﻠﻂ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺩﺭﺍﻣﺪ ﻭ ﻣﺮﺣﻠﻪ ﺩﻭﻡ ﮔﺴﺘﺮﺵ ﺍﺳﻼﻡ‬ ‫ﭘﺎﻳﺎﻥ ﻳﺎﻓﺖ‪.‬‬ ‫ﺑﺎ ﺍﻳﻦ ﺣﺴــﺎﺏ ﻣﯽﺗــﻮﺍﻥ ﺩﺭﻳﺎﻓﺖ ﮐﻪ ﺩﺭ ﺍﻭﺍﺳــﻂ ﻗﺮﻥ‬ ‫ﻫﺸــﺘﻢ ﺗﺠﺎﺭ ﻋﺮﺏ ﻭ ﺳﻔﻴﺮﺍﻥ ﺍﻳﻦ ﮐﺸــﻮﺭﻫﺎ ﺑﻪ ﺁﺳﺎﻧﯽ ﺍﺯ‬ ‫ﻃﺮﻳــﻖ ﺟﺎﺩﻩ ﺍﺑﺮﻳﺸــﻢ ﺩﺭﻳﺎﻳﯽ ﻭ ﻳﺎ ﺯﻣﻴﻨﯽ ﻭ ﻣﺴــﺘﻘﻴﻢ ﻭ‬ ‫ﻏﻴﺮﻣﺴــﺘﻘﻴﻢ ﺍﺯ ﺑﻨﺎﺩﺭ ﻭ ﺷﻬﺮﻫﺎ ﺍﺯ ﺟﻤﻠﻪ ﺑﺨﺎﺭﺍ ﻭ ﺳﻤﺮﻗﻨﺪ‬ ‫ﺩﻳﻦ ﺍﺳﻼﻡ ﺭﺍ ﺩﺭ ﭼﻴﻦ ﺭﻭﺍﺝ ﺩﺍﺩﻩﺍﻧﺪ‪.‬‬ ‫ﭘﺲ ﺍﺯ ﻧﻴﻤﻪ ﺩﻭﻡ ﻗﺮﻥ ﻫﺸــﺘﻢ ﭼﻮﺍﻥ ﺟﻮ ﻧﻴﺰ ﺷــﺮﺍﻳﻂ‬ ‫ﺍﻧﺘﺸــﺎﺭ ﺩﻳﻦ ﺍﺳﻼﻡ ﺭﺍ ﺩﺍﺷﺘﻪ ﺍﺳــﺖ‪ .‬ﺑﯽﺗﺮﺩﻳﺪ ﻣﻬﻤﺘﺮﻳﻦ‬ ‫ﺷــﺮﻁ ﺷﺮﻭﻉ ﻧﻴﺰ ﺷــﻮﺭﺵ ﺁﻥ ﻟﻮ ﺷﺎﻥ ﻭ ﺷﯽ ﺳﯽ ﻣﻴﻨﮓ‬ ‫ﺑﻮﺩﻩ ﮐــﻪ ﺑﻪ ﺩﻧﺒــﺎﻝ ﺁﻥ ﺣﮑﻮﻣﺖ ﺗﻮﺭﻓﺎﻥ ﺑﺎ ﺍﺳــﺘﻔﺎﺩﻩ ﺍﺯ‬ ‫ﻓﺮﺻﺖ ﮐﻮﺭﻳﺪﻭﺭ ﺧﻪ ﺳــﯽ ﺭﺍ ﺗﺤﺖ ﮐﻨﺘﺮﻝ ﮔﺮﻓﺘﻪ ﺍﺳــﺖ‪.‬‬ ‫ﺟﺎﺩﻩ ﺍﺑﺮﻳﺸــﻢ ﺯﻣﻴﻨﯽ ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﻗﻄﻊ ﺍﺭﺗﺒﺎﻁ ﺷــﺪﻩ‬ ‫ﻭ ﺣﻤــﻞ ﻭ ﻧﻘﻞ ﺑﻴﻦ ﭼﻴﻦ ﻭ ﺍﻋــﺮﺍﺏ ﺍﺯ ﻃﺮﻳﻖ ﺭﺍﻩ ﺩﺭﻳﺎﻳﯽ‬ ‫ﺻﻮﺭﺕ ﻣﯽﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﻣﻮﺟﺐ ﺷــﺪﻩ ﺍﺳــﺖ ﺗﺎ ﭼﻮﺍﻥ ﺟﻮ ﺑﺘﺪﺭﻳﺞ ﺑﻪ ﻳﮏ‬ ‫ﺑﻨﺪﺭ ﺭﻭ ﺑﻪ ﺭﺷﺪ ﺗﺒﺪﻳﻞ ﺷﻮﺩ ﮐﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻓﺎﺭﺱ ﻭ ﻋﺮﺏ‬ ‫ﺑــﻪ ﺁﻥ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﻣﯽﮐﺮﺩﻩ ﺍﻧــﺪ‪ .‬ﺩﻭﺭﻩﺍﯼ ﮐﻪ ﺑﺎﻋﺚ ﺭﻭﺍﺝ‬ ‫ﺍﺳﻼﻡ ﺩﺭ ﺍﻳﻦ ﺷﻬﺮ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﮐﺘــﺎﺏ ﺗﺎﺭﻳــﺦ ﻋﻤﻮﻣﯽ ﻓﻮﺟﻴﺎﻥ ﻧﻮﺷــﺘﻪ ﺷــﻮ ﺷــﻴﺎﺋﻮ‬ ‫ﻭﺍﻧﮓ ﺑﻪ ﺍﻳﻦ ﺍﺷــﺎﺭﻩ ﻣﯽﮐﻨﺪ ﮐﻪ ﭘﺲ ﺍﺯ ﺷــﻮﺭﺵ ﻣﺬﮐﻮﺭ‬ ‫ﺑﺨﺶﻫﺎﻳــﯽ ﺍﺯ ﺩﺷــﺖﻫﺎﯼ ﻣﻴﺎﻧﻪ ﺳــﺮﺯﻣﻴﻦ ﺗﺎﻧﮓ ﺩﭼﺎﺭ‬ ‫ﺍﻏﺘﺸــﺎﺵ ﻃﻮﻻﻧﯽ ﻣﺪﺕ ﺷــﺪ ﻭ ﻣﺮﺩﻡ ﺷﻤﺎﻝ ﭼﻴﻦ ﺑﺮﺍﯼ‬ ‫ﺩﻭﺭ ﺷــﺪﻥ ﺍﺯ ﺟﻨﮓ ﻭ ﺗﻨﺶ ﺑﻪ ﻓﻮﺟﻴﺎﻥ ﻣﻬﺎﺟﺮﺕ ﮐﺮﺩﻧﺪ‪.‬‬ ‫ﺩﺭ ﺍﻳــﻦ ﺩﻭﺭﺍﻥ ﺟﻨﺒﺶﻫﺎﯼ ﻣﻬﺎﺟﺮﻳﻦ ﺷــﮑﻞ ﮔﺮﻓﺖ‪ .‬ﺩﺭ‬ ‫ﺍﻳﻦ ﻣﻴﺎﻥ ﻣﺴﻠﻤﺎﻧﺎﻧﯽ ﮐﻪ ﺍﺯ ﺟﺎﺩﻩ ﺍﺑﺮﻳﺸﻢ ﺯﻣﻴﻨﯽ ﻭ ﺩﺭﻳﺎﻳﯽ‬ ‫ﺑﻪ ﺷــﻬﺮﻫﺎﯼ ﺩﻳﮕﺮ ﺁﻣﺪﻩ ﺑﻮﺩﻧﺪ ﺩﺭ ﺷﯽ ﺁﻥ ﻭ ﻳﺎﻧﮓ ﺟﻮ ﻭ‬ ‫ﻳﺎ ﮔﻮﺍﻧﮓ ﺟﻮ ﺳﺎﮐﻦ ﺷــﺪﻧﺪ‪ .‬ﺍﻳﻦ ﺩﺳﺘﻪ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻫﻢ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫‪ (٢‬ﺩﺭ ﺯﻣﺎﻥ ﺗﺎﻧﮓ ﺑﻮﻳﮋﻩ ﺩﺭ ﻧﻴﻤﻪ ﺩﻭﻡ ﻗﺮﻥ ﻫﺸﺘﻢ ﻣﺮﺩﻡ‬ ‫ﺷﻤﺎﻝ ﭼﻴﻦ ﺑﻪ ﻓﻮﺟﻴﺎﻥ ﻣﻬﺎﺟﺮﺕ ﮐﺮﺩﻧﺪ‪ .‬ﺍﻣﮑﺎﻥ ﺩﺍﺭﺩ ﮐﻪ‬ ‫ﺑﻌﻀﯽ ﺍﺯ ﺁﻧﺎﻥ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺗﺎﺯﯼ ﺑﻮﺩﻩ ﺍﻧﺪ ﮐﻪ ﺍﺯ ﺟﺎﺩﻩﻫﺎﯼ‬ ‫ﺍﺑﺮﻳﺸــﻢ ﺩﺭﻳﺎﻳﯽ ﻭ ﺯﻣﻴﻨﯽ ﺑﻪ ﭼﻴﻦ ﻣﻬﺎﺟﺮﺕ ﮐﺮﺩﻩ ﺑﻮﺩﻧﺪ‬ ‫ﻭ ﺳــﭙﺲ ﻫﻤﺮﺍﻩ ﺑﺎ ﺁﻭﺍﺭﮔﺎﻥ ﺷﻤﺎﻟﯽ ﻭﺍﺭﺩ ﭼﻮﺍﻥ ﺟﻮ ﺷﺪﻩ ﻭ‬ ‫ﺍﺳﻼﻡ ﺭﺍ ﻣﻨﺘﺸﺮ ﮐﺮﺩﻧﺪ‪.‬‬ ‫‪ (٣‬ﭘﺮﻭﻓﺴــﻮﺭ ﺑﺎﯼ ﺷﻮ ﻳﯽ ﺩﺍﻧﺸــﻤﻨﺪ ﻣﺸﻬﻮﺭ ﻣﺴﻠﻤﺎﻥ‬ ‫ﭼﻴــﻦ ﺩﺭ ﺩﻫﻪ ‪ ٤٠‬ﻗﺮﻥ ﺑﻴﺴــﺘﻢ ﺑﺮ ﺁﻥ ﺑــﻮﺩ ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ‬ ‫ﺗﺎﻧﮓ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺗــﺎﺯﯼ ﺩﺭ ﭼﻮﺍﻥ ﺟﻮ ﺳــﺎﮐﻦ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻭ‬ ‫ﻣﯽﺍﻓﺰﺍﻳــﺪ‪ :‬ﺩﺭ ﺯﻣﺎﻥ ﺗﺎﻧﮓ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺗــﺎﺯﯼ ﻭﺍﺭﺩ ﭼﻴﻦ‬ ‫ﺷــﺪﻧﺪ ﻭ ﺑﺎ ﺍﻳﻦ ﮐﺸﻮﺭ ﺗﺠﺎﺭﺕ ﻣﯽﮐﺮﺩﻧﺪ‪ .‬ﺍﺑﺘﺪﺍ ﺷﻤﺎﺭ ﺁﻧﻬﺎ‬ ‫ﮐﻢ ﺑﻮﺩ ﻭ ﺳــﭙﺲ ﺑﺮ ﺷﻤﺎﺭ ﺁﻧﻬﺎ ﺍﻓﺰﻭﺩﻩ ﺷﺪ‪ .‬ﺑﻴﺸﺘﺮ ﺁﻧﻬﺎ ﺩﺭ‬ ‫ﮔﻮﺍﻧــﮓ ﺟﻮ ﻭ ﻳﺎﻧﮓ ﺟﻮ ﻭ ﻣﺎﺑﻘــﯽ ﺩﺭ ﭼﺎﻧﮓ ﺁﻥ ﻭ ﭼﻮﺍﻥ‬ ‫ﺟﻮ ﺳﺎﮐﻦ ﺑﻮﺩﻧﺪ‪.‬‬ ‫‪ (٥‬ﺍﺳﺘﻤﺮﺍﺭ ﭘﮋﻭﻫﺶﻫﺎ ﻭ ﺿﺮﻭﺭﺕ ﺍﻳﻦ ﺍﻣﺮ‬ ‫ﺍﮔﺮﭼﻪ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﺯﻣﺎﻥ ﻭﺭﻭﺩ ﺍﺳﻼﻡ ﺑﻪ ﭼﻮﺍﻥ ﺟﻮ‬ ‫ﺩﻭﺭﺍﻥ ﺗﺎﻧﮓ ﺍﺳــﺖ ﺍﻣﺎ ﺿــﺮﻭﺭﺕ ﺩﺍﺭﺩ ﺗﺤﻘﻴﻘﺎﺕ ﺗﮑﻤﻴﻠﯽ‬ ‫ﺻﻮﺭﺕ ﮔﻴﺮﺩ‪.‬‬ ‫ﺍﻭﻝ ﺁﻧﮑﻪ ﺑﺎ ﻣﻘﺎﻳﺴــﻪ ﺷــﻬﺮﻫﺎﯼ ﮔﻮﺍﻧﮓ ﺟﻮ‪ ،‬ﺷﯽ ﺁﻥ ﻭ‬

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‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺍﺣﺘﻤﺎﻻ ﺩﺭ ﺭﻭﺍﺝ ﺍﺳﻼﻡ ﺩﺭ ﭼﻮﺍﻥ ﺟﻮ ﻧﻘﺶ ﺩﺍﺷﺘﻪﺍﻧﺪ‪.‬‬ ‫ﺑﺮﺧﯽ ﮐﺎﺭﺷﻨﺎﺳــﺎﻥ ﻣﯽﮔﻮﻳﻨﺪ‪ :‬ﺍﺳﻼﻡ ﺑﻪ ﺍﺣﺘﻤﺎﻝ ﻗﻮﯼ‬ ‫ﺩﺭ ﻧﻴﻤﻪ ﺩﻭﻡ ﻗﺮﻥ ﻫﺸﺘﻢ ﻭﺍﺭﺩ ﭼﻮﺍﻥ ﺟﻮ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (٣‬ﺯﻭﺩﺗﺮﻳــﻦ ﺯﻣﺎﻥ ﻭﺭﻭﺩ ﺍﺳــﻼﻡ ﺩﺭ ﺩﻭﺭﺍﻥ ﺩﺍ ﻳﻪ ‪٦٠٥‬‬ ‫ ‪ ٦١٦‬ﻭ ﺩﻭﺭﺍﻥ ﺳــﻮﯼ ﻭ ﺩﻳﺮﺗﺮﻳــﻦ ﺯﻣــﺎﻥ ﭘﺎﻳﺎﻧﯽ ﺩﻭﺭﺍﻥ‬‫ﺣﮑﻤﺮﺍﻧﯽ ﺗﺎﻧﮓ ﻭ ‪ ٥‬ﺳﻠﺴﻠﻪ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺑﺎﺭﻩ ﻭﺭﻭﺩ ﺩﻳﻦ ﺍﺳــﻼﻡ ﺩﺭ ﺯﻣــﺎﻥ ﺩﺍ ﻳﻪ ﺩﺭ ﺩﻭﺩﻣﺎﻥ‬ ‫ﺳــﻮﯼ ﺑﻪ ﭼﻮﺍﻥ ﺟﻮ ﻣﯽﺗﻮﺍﻥ ﺑﻪ ﻣﻘﺎﻟــﻪ ﺗﺎﺭﻳﺦ ﻭﺭﻭﺩ ﺩﻳﻦ‬ ‫ﺍﺳــﻼﻡ ﺑﻪ ﭼﻴﻦ ﻧﻮﺷــﺘﻪ ﻣﺎ ﺗﻴﺎﻥ ﺍﻳﻨﮓ ﺭﺟﻮﻉ ﮐﺮﺩ‪ .‬ﺍﻳﻨﮑﻪ‬ ‫ﺩﺭ ﺳــﺎﻝ ﻫﻔﺘﻢ ﺗﺒﻠﻴﻎ ﺩﻳﻦ ﺍﺳﻼﻡ ﺩﺭ ﻣﮑﻪ ﻳﻌﻨﯽ ﺩﺭ ﺳﺎﻝ‬ ‫‪ ٦١٦‬ﺣــﺪﻭﺩ ‪ ١٠١‬ﻧﻔــﺮ ﺍﺯ ﺯﻧﺎﻥ ﻭ ﻣﺮﺩﺍﻥ ﻣﺴــﻠﻤﺎﻥ ﺑﺮﺍﯼ‬ ‫ﺩﻭﺭﯼ ﺍﺯ ﺁﺯﺍﺭ ﻭ ﺍﺫﻳــﺖ ﻗﺮﻳﺶ ﺑﻪ ﺍﺗﻴﻮﭘﯽ ﻣﻬﺎﺟﺮﺕ ﮐﺮﺩﻧﺪ‪.‬‬ ‫ﺩﻭ ﻧﻔﺮ ﺍﺯ ﺍﻳﻦ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺑﺎ ﮐﺸﺘﯽ ﺗﺠﺎﺭﯼ ﻭﺍﺭﺩ ﭼﻮﺍﻥ ﺟﻮ‬ ‫ﺩﺭ ﻓﻮﺟﻴﺎﻥ ﺷــﺪﻧﺪ‪ .‬ﺩﺭ ﺁﻧﺠﺎ ﺑﺎ ﺩﻳﮕﺮ ﺍﻋــﺮﺍﺏ ﺩﻳﺪﺍﺭﻫﺎﻳﯽ‬ ‫ﺩﺍﺷــﺘﻨﺪ‪ .‬ﺩﺭ ﺁﻥ ﺯﻣﺎﻥ ﺍﻳﻦ ﺍﻋﺮﺍﺏ ﺑﻪ ﺩﻳﻦ ﺍﺳﻼﻡ ﺍﻋﺘﻘﺎﺩﯼ‬ ‫ﻧﺪﺍﺷﺘﻨﺪ ﺍﻣﺎ ﻫﻤﻴﻦ ﺩﻭ ﻧﻔﺮ ﺷﺮﻭﻉ ﺑﻪ ﺗﺮﻭﻳﺞ ﺍﺳﻼﻡ ﺩﺭ ﺑﻴﻦ‬ ‫ﺁﻧﻬﺎﮐﺮﺩﻧﺪ‪.‬‬ ‫ﻫﻮﺍﻧﮓ ﭼﻴﻮ ﻳﻮﻥ ﺩﺭ ﻣﻘﺎﻟﻪ ﻭﺭﻭﺩ ﺩﻳﻦ ﺍﺳــﻼﻡ ﺑﻪ ﭼﻮﺍﻥ‬ ‫ﺟــﻮ ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﺭﺍ ﻣــﻮﺭﺩ ﺍﻧﺘﻘﺎﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﻭ ﮔﻔﺘﻪ ﺍﺳــﺖ‬ ‫ﮐﻪ ﺍﻳﻨﻬــﺎ ﺑﺎ ﻭﺍﻗﻌﻴﺎﺕ ﻣﻄﺎﺑﻘﺖ ﻧــﺪﺍﺭﺩ ﻭ ﻧﻤﯽﺗﻮﺍﻥ ﺑﻪ ﺁﻧﻬﺎ‬ ‫ﺍﺳﺘﻨﺎﺩ ﮐﺮﺩ‪.‬‬ ‫ﺍﻣﺎ ﺩﺭ ﺑﺎﺭﻩ ﺩﻳﺮﺗﺮﻳﻦ ﺯﻣﺎﻥ ﻳﻌﻨﯽ ﺍﻭﺍﺧﺮ ﺳﻠﺴــﻠﻪ ﺗﺎﻧﮓ ﻭ‬ ‫‪ ٥‬ﺳﻠﺴــﻠﻪ ﻧﻴﺰ ﻣﻄﺎﻟﺒﯽ ﻣﻄﺮﺡ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﺍﻥ‬ ‫ﭼﻮﺍﻥ ﺟﻮ ﻳﮏ ﺷــﻬﺮ ﺑﻨﺪﺭﯼ ﻗﺪﻳﻤﯽ ﻭ ﻣﻬﻢ ﺗﺎﺭﻳﺨﯽ ﺑﻮﺩﻩ‬ ‫ﺍﺳــﺖ‪ .‬ﺑﻨﺪﺭ ﭼﻮﺍﻥ ﺟﻮ ﺍﺯ ﺍﻳﻦ ﺩﻭﺭﺍﻥ ﺑﺘﺪﺭﻳﺞ ﺑﻪ ﻳﮏ ﺑﻨﺪﺭ‬ ‫ﺑﺰﺭﮒ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﻭ ﻣﻮﻓﻖ ﺩﺭ ﺟﺎﺩﻩ ﺍﺑﺮﻳﺸﻢ ﺩﺭﻳﺎﻳﯽ ﺗﺒﺪﻳﻞ‬ ‫ﺷــﺪ‪ .‬ﺷﺎﻳﺪ ﺍﻳﻦ ﺯﻣﺎﻥ ﻣﺒﺪﺍ ﻭﺭﻭﺩ ﺍﺳﻼﻡ ﺑﻪ ﭼﻮﺍﻥ ﺟﻮ ﺑﻮﺩﻩ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﭼﻦ ﭼﻮ ﭼﻴﻨﮓ ﺩﺭ ﻣﻘﺎﻟﻪ ﮐﺪﺍﻡ ﺣﮑﻴﻢ ﺩﺭ ﻣﻘﺒﺮﻩ ﻣﻘﺪﺱ‬ ‫ﺩﻓﻦ ﺍﺳﺖ ﻣﯽﻧﻮﻳﺴﺪ‪ :‬ﺑﻪ ﺩﻧﺒﺎﻝ ﺗﻮﺳﻌﻪ ﺳﺮﻳﻊ ﺣﻤﻞ ﻭ ﻧﻘﻞ‬ ‫ﺩﺭﻳﺎﻳﯽ ﺩﺭ ﭼﻮﺍﻥ ﺟﻮ‪ ،‬ﺷــﻤﺎﺭ ﺯﻳﺎﺩﯼ ﺍﺯ ﺍﻋﺮﺍﺏ ﻣﺴﻠﻤﺎﻧﺎﻥ‬ ‫ﺩﺭ ﺍﻳﻦ ﺷــﻬﺮ ﺳﺎﮐﻦ ﺷــﺪﻧﺪ‪ .‬ﻳﻌﻨﯽ ﺩﺭ ﻗﺮﻭﻥ ‪ ١٠‬ﻭ ‪ ١١‬ﻭ‬ ‫ﺩﺭﺳــﺖ ﺯﻣﺎﻧﯽ ﮐﻪ ﻣﺒﻠﻐﺎﻥ ﺍﺳﻼﻡ ﺭﺍ ﺩﺭ ﺍﻳﻦ ﻣﻨﻄﻘﻪ ﺗﺮﻭﻳﺞ‬ ‫ﻣﯽﮐﺮﺩﻧﺪ‪.‬‬ ‫ﺟﺎﻧﮓ ﺷــﻴﻨﮓ ﻻﻧﮓ ﺩﺭ ﮐﺘﺎﺏ ﺟﺴﺘﺠﻮﯼ ﺁﺛﺎﺭ ﻗﺪﻳﻤﯽ‬ ‫ﭼﻮﺍﻥ ﺟﻮ ﻣﯽﻧﻮﻳﺴﺪ‪ :‬ﺩﻳﻦ ﺍﺳﻼﻡ ﺩﺭ ﺍﻭﺍﺧﺮ ﺩﻭﺩﻣﺎﻥ ﺗﺎﻧﮓ‬ ‫ﻭ ﺍﻭﺍﻳﻞ ﺣﮑﻤﺮﺍﻧﯽ ﺳﻮﻧﮓ ﻭﺍﺭﺩ ﭼﻮﺍﻥ ﺟﻮ ﺷﺪ‪ .‬ﻣﻘﺒﺮﻩﻫﺎﯼ‬

‫ﺩﻭ ﻣﺒﻠﻎ ﻭ ﺣﮑﻴﻢ ﻣﺴــﻠﻤﺎﻥ ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﺍﻥ ﺳــﺎﺧﺘﻪ ﺷﺪﻩ‬ ‫ﺍﺳــﺖ‪ .‬ﻳﻌﻨــﯽ ﺩﺭ ﺩﻭﺭﺍﻥ ﺳــﻮﻧﮓ ﮐــﻪ ﺑﻨﺪﺭ ﭼــﻮﺍﻥ ﺟﻮ‬ ‫ﺷﮑﻮﻓﺎﻳﯽ ﺩﺍﺷﺖ‪.‬‬ ‫‪ (٤‬ﮔﻔﺘﻪ ﺍﻧﺪ ﺩﻳﻦ ﺍﺳﻼﻡ ﺩﺭ ﺯﻣﺎﻥ ﺗﺎﻧﮓ ﻭﺍﺭﺩ ﭼﻮﺍﻥ ﺟﻮ‬ ‫ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺗﺮﺩﻳﺪ ﻧﻴﺴﺖ‪.‬‬ ‫ﺩﻻﻳﻠﯽ ﺑﺮﺍﯼ ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﺁﻭﺭﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (١‬ﺩﺭ ﺯﻣﺎﻥ ﺗﺎﻧﮓ ﺑﻮﻳﮋﻩ ﺩﺭ ﻧﻴﻤﻪ ﺩﻭﻡ ﻗﺮﻥ ﻫﺸــﺘﻢ ﺩﺭ‬ ‫ﺍﻭﺍﺳــﻂ ﺩﻭﺩﻣﺎﻥ ﺗﺎﻣﮓ ﺭﺍﻩ ﺗﺠﺎﺭﯼ ﺑﻮﻳﮋﻩ ﺗﺠﺎﺭﺕ ﺩﺭﻳﺎﻳﯽ‬ ‫ﺑﻴــﻦ ﭼﻴﻦ ﻭ ﺍﻋﺮﺍﺏ ﺑﺎﺯ ﺑــﻮﺩ ﻭ ﺗﺠﺎﺭ ﻋﺮﺍﺏ ﺍﺯ ﻃﺮﻳﻖ ﺟﺎﺩﻩ‬ ‫ﺍﺑﺮﻳﺸــﻢ ﺩﺭﻳﺎﻳﯽ ﺑــﺮﺍﯼ ﺗﺠﺎﺭﺕ ﻭ ﺑﺎﺯﺭﮔﺎﻧﯽ ﺑﻪ ﺷــﻬﺮﻫﺎﯼ‬ ‫ﺑﻨﺪﺭﯼ ﺩﺭ ﺳﻮﺍﺣﻞ ﺩﺭﻳﺎﯼ ﺟﻨﻮﺏ ﺷﺮﻗﯽ ﭼﻴﻦ ﻣﯽﺁﻣﺪﻧﺪ‪.‬‬ ‫ﺍﺯ ﻫﻤﻴﻦ ﺯﻣﺎﻥ ﺩﻳﻦ ﺍﺳﻼﻡ ﻭﺍﺭﺩ ﺍﻳﻦ ﻣﻨﺎﻃﻖ ﻭ ﺑﻨﺎﺩﺭ ﺷﺪ‬ ‫ﻭ ﺑﺎ ﺗﻮﺳــﻌﻪ ﭼﻮﺍﻥ ﺟﻮ ﺍﺳــﻼﻡ ﻧﻴﺰ ﺍﺯ ﻃﺮﻳﻖ ﺟﺎﺩﻩ ﺍﺑﺮﻳﺸﻢ‬ ‫ﺩﺭﻳﺎﻳﯽ ﻭ ﺣﺘﯽ ﺯﻣﻴﻨﯽ ﺑﻪ ﭼﻴﻦ ﺭﺍﻩ ﻳﺎﻓﺖ‪ .‬ﭼﻮﺍﻥ ﺟﻮ ﺧﻮﺩ‬ ‫ﺍﺯ ﻣﺤﺎﻓﻞ ﺗﻮﺳــﻌﻪ ﺍﺳﻼﻡ ﺑﻮﺩﻩ ﺯﻳﺮﺍ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺩﺭ ﺁﻥ ﺭﻓﺖ‬ ‫ﻭ ﺁﻣﺪ ﮔﺴــﺘﺮﺩﻩﺍﯼ ﺩﺍﺷــﺘﻪ ﺍﻧﺪﻭ ﺍﻳــﻦ ﺑﺎﻭﺍﻗﻌﻴﺎﺕ ﺗﺎﺭﻳﺨﯽ‬ ‫ﻫﻢﺧﻮﺍﻧﯽ ﺩﺍﺭﺩ‪.‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١٠٠‬‬

‫ﻳﺎﻧﮓ ﺟﻮ ﻣﯽﺗﻮﺍﻥ ﺩﺭﻳﺎﻓﺖ ﮐﻪ ﻫﻨﻮﺯ ﺩﺭ ﺑﺎﺭﻩ ﺭﻭﺍﺝ ﺍﺳــﻼﻡ‬ ‫ﺑﻪ ﭼﻮﺍﻥ ﺟﻮ ﺷــﻮﺍﻫﺪ ﻣﮑﺘﻮﺏ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ‪ .‬ﭘﮋﻭﻫﺸــﮕﺮﺍﻥ‬ ‫ﺑﺎﻳﺪ ﺗﺤﻘﻴﻘﺎﺕ ﺑﻴﺸﺘﺮﯼ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ‪.‬‬ ‫ﺩﻭﻡ ﺁﻧﮑــﻪ ﺯﻣﺎﻥ ﻭﺭﻭﺩ ﺍﺳــﻼﻡ ﺑﻪ ﭼﻮﺍﻥ ﺟــﻮ ﺩﺭ ﮐﺪﺍﻡ‬ ‫ﻣﺮﺣﻠﻪ ﺩﺭ ﺩﻭﺭﺍﻥ ﺗﺎﻧﮓ ﺑﻮﺩﻩ ﺍﺳﺖ ؟ ﺍﻳﻦ ﺳﻮﺍﻟﯽ ﺍﺳﺖ ﮐﻪ‬ ‫ﺑﺎﻳﺪ ﺑﺎ ﭘﮋﻭﻫﺶ ﺑﻪ ﺁﻥ ﺟﻮﺍﺏ ﺩﺍﺩ‪.‬‬ ‫ﺳﻮﻣﻴﻦ ﻣﻮﺿﻮﻉ ﺗﻌﻴﻴﻦ ﺯﻣﺎﻥ ﻭﺭﻭﺩ ﺍﺳﻼﻡ ﺑﻪ ﭼﻮﺍﻥ ﺟﻮ‬ ‫ﺍﺳــﺖ‪ .‬ﺍﻳﻨﮑﻪ ﺯﻣﺎﻥ ﻭﺭﻭﺩ ﺍﺳــﻼﻡ ﺑﻪ ﮐﺪﺍﻣﻴﮏ ﺍﺯ ﺷﻬﺮﻫﺎ ﻭ‬ ‫ﻣﻨﺎﻃﻖ ﺷﯽ ﺁﻥ‪ ،‬ﮔﻮﺍﻧﮓ ﺟﻮ‪ ،‬ﻳﺎﻧﮓ ﺟﻮ ﻭ ﭼﻮﺍﻥ ﺟﻮ ﻗﺪﻣﺖ‬ ‫ﺩﺍﺷــﺘﻪ ﺍﺳــﺖ‪ .‬ﺭﻭﺍﺑﻂ ﺁﻧﻬﺎ ﻧﻴﺰ ﺑﺎﻳﺪ ﺑﺮﺭﺳﯽ ﺷﻮﺩ ﻭ ﺍﻳﻨﮑﻪ‬ ‫ﭼﻴﻦ ﺍﺑﺘﺪﺍ ﺍﺯ ﺟﺎﺩﻩ ﺍﺑﺮﻳﺸﻢ ﺯﻣﻴﻨﯽ ﻭ ﻳﺎ ﺩﺭﻳﺎﻳﯽ ﻭﺍﺭﺩ ﺷﺪﻩ‬ ‫ﺍﺳﺖ ﮐﻪ ﺍﻳﻨﻬﺎ ﺑﻪ ﭘﺎﺳﺦﻫﺎﯼ ﺭﻭﺷﻨﺘﺮﯼ ﻧﻴﺎﺯ ﺩﺍﺭﺩ‪.‬‬ ‫‪ - ٤‬ﻣﻘﺒﺮﻩ ﺩﻭ ﻣﺒﻠﻎ ﻭ ﺣﮑﻴﻢ ﻣﺴﻠﻤﺎﻥ ﺩﺭ ﭼﻮﺍﻥ ﺟﻮ‬ ‫ﺯﻣﺎﻥ ﺳﺎﺧﺖ ﻣﻘﺒﺮﻩﻫﺎ‬ ‫ﺩﺭ ﺑــﺎﺭﻩ ﺯﻣﺎﻥ ﺳــﺎﺧﺖ ﻣﻘﺒﺮﻩﻫﺎﯼ ﺍﻳﻦ ﺩﻭ ﻧﻔﺮ ﺷــﺶ‬ ‫ﻧﻈﺮﻳﻪ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪.‬‬ ‫‪ (١‬ﮔﻔﺘــﻪ ﺍﻧﺪ ﺩﺭ ﺯﻣــﺎﻥ ﻭﻭ ﺩﯼ ﺩﺭ ﺩﻭﺩﻣﺎﻥ ﺗﺎﻧﮓ ﺑﻮﺩﻩ‬ ‫ﺍﺳــﺖ‪ .‬ﺩﺭ ﮐﺘﺎﺏ ﻓﻮﺟﻴﺎﻥ ﻭ ﺭﻭﻧﻮﺷﺖ ﮐﺘﺎﺏ ﻓﻮﺟﻴﺎﻥ ﺍﻳﻦ‬ ‫ﻧﻈﺮ ﻣﻄﺮﺡ ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﻳﺎﻧــﮓ ﻫﻮﻧﮓ ﺷــﻮﻥ ﺩﺭ ﻣﻘﺎﻟﻪ‬ ‫ﺩﺭﺑﺎﺭﻩ ﺯﻣﺎﻥ ﺳــﺎﺧﺖ ﻣﻘﺒﺮﻩﻫــﺎﯼ ﻣﻘﺪﺱ ﺩﺭ ﭼﻮﺍﻥ ﺟﻮ ﻭ‬ ‫ﺩﺍﺳﺘﺎﻥﻫﺎﯼ ﻋﺎﻣﻴﺎﻧﻪ ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﺭﺍ ﭘﺬﻳﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫‪ (٢‬ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﺩﺭ ﺯﻣﺎﻥ ﻳﻮﻧﮓ ﻫﻮﻳﯽ ‪٦٥٥ - ٦٥٠‬‬ ‫ﻣﻘﺒﺮﻩﻫﺎ ﺳــﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳــﺖ‪ .‬ﺩﺭ ﻣﻘﺎﻟﻪ ﻣﺴﺎﻳﻞ ﺗﺎﺭﻳﺨﯽ‬ ‫ﻣﺴﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﺟﻮﺍﻥ ﺟﻮ ﻧﻮﺷﺘﻪ ﺟﻮﺍﻧﮓ ﻭﯼ ﺟﯽ‬ ‫ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﻣﻮﺭﺩ ﺍﺳــﺘﻘﺒﺎﻝ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳــﺖ‪ .‬ﺑﺮ ﺍﺳﺎﺱ‬ ‫ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﺍﻳﻦ ﻣﻘﺒﺮﻩﻫﺎ ﺑﻌﺪ ﺍﺯ ﻳﻮﻧﮓ ﻫﻮﯼ ﮐﻪ ﺍﺳﻼﻡ ﻭﺍﺭﺩ‬ ‫ﭼﻴﻦ ﺷﺪ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (٣‬ﺍﻭﺍﺳــﻂ ﺩﻭﺩﻣﺎﻥ ﺗﺎﻧﮓ ﻭ ﻗﺒﻞ ﺍﺯ ﺳﻮﻧﮓ ﺷﻤﺎﻟﯽ‪ ،‬ﺩﺭ‬ ‫ﮐﺘﺎﺏ ﺑﺮﺭﺳــﯽ ﭘﻮ ﺷﻮ ﮔﻮﻧﮓ ﺗﺎﻟﻴﻒ ﺳﺎﻧﮓ ﻳﻮﺍﻥ ﺩﺍﻧﺸﻤﻨﺪ‬ ‫ﮊﺍﭘﻨﯽ ﺍﺯ ﺍﻳﻦ ﻧﻈﺮ ﻃﺮﻓﺪﺍﺭﯼ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (٤‬ﺑﻌــﺪ ﺍﺯ ﻗــﺮﻥ ‪ ٩‬ﻭ ﺩﺭ ﻗــﺮﻭﻥ ﻳــﺎﺯﺩﻩ ﻭ ‪ ،١٢‬ﻣﻘﺎﻟــﻪ‬ ‫ﺑﺮﺭﺳــﯽ ﺯﻣﺎﻥ ﺳﺎﺧﺖ ﻣﻘﺒﺮﻩﻫﺎﯼ ﮐﻮﻫﺴﺘﺎﻥ ﻟﻴﻨﮓ ﭼﻮﺍﻥ‬ ‫ﺟﻮ ﻧﻮﺷــﺘﻪ ﭼﻦ ﺩﺍ ﺷــﻴﻨﮓ ﺍﺯ ﻧﻈﺮﻳﻪ ﻃﺮﻓﺪﺍﺭﯼ ﮐﺮﺩﻩ ﻭ‬ ‫ﺁﻭﺭﺩﻩ ﺍﺳﺖ ﮐﻪ ﻧﻘﺶ ﻣﻘﺒﺮﻩﻫﺎﯼ ﺑﺎ ﻣﮑﺘﺐ ﺻﻮﻓﯽ ﻣﻄﺎﺑﻘﺖ‬ ‫ﺩﺍﺷﺘﻪ ﮐﻪ ﺩﺭ ﻗﺮﻭﻥ ‪ ٨‬ﻭ ‪ ٩‬ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪﻩ ﻭ ﺩﺭ ﻗﺮﻭﻥ ‪١١‬‬ ‫ﻭ ‪ ١٢‬ﺭﻭﺍﺝ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫‪ (٥‬ﮔﻔﺘﻪ ﺍﻧﺪ ﺯﻣﺎﻥ ‪ ٥‬ﺳﻠﺴــﻠﻪ ﻭ ﺍﻭﺍﻳﻞ ﺳﻮﻧﮓ ﺩﺭ ﻗﺮﻭﻥ‬

‫‪ ١٠‬ﻭ ‪ ١١‬ﺳﺎﺧﺘﻪ ﺷــﺪﻩﺍﻧﺪ‪ .‬ﻣﻘﺎﻟﻪ ﮐﺪﺍﻡ ﺣﮑﻴﻢ ﺩﺭ ﻣﻘﺒﺮﻩ‬ ‫ﻣﻘﺪﺱ ﺩﻓﻦ ﺍﺳﺖ ﻧﻮﺷﺘﻪ ﭼﻦ ﭼﻮﯼ ﭼﻮﻧﮓ ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﺭﺍ‬ ‫ﻣﻮﺭﺩ ﻗﺒﻮﻝ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (٦‬ﺍﻭﺍﺧــﺮ ﺩﻭﺭﺍﻥ ﺗﺎﻧــﮓ ﻭ ﺍﻭﺍﻳــﻞ ﺳــﻮﻧﮓ‪ ،‬ﺩﺭ ﻣﻘﺎﻟــﻪ‬ ‫ﻳﺎﺩﺩﺍﺷــﺖﻫﺎﯼ ﺗﺤﻘﻴﻘﺎﺗﯽ ﺁﺛﺎﺭ ﻗﺪﻳﻤﯽ ﭼﻮﺍﻥ ﺟﻮ ﻧﻮﺷﺘﻪ‬ ‫ﺟﺎﻧﮓ ﺳﻴﻨﮓ ﻻﻧﮓ ﺍﺯ ﺍﻳﻦ ﻧﻈﺮ ﺣﻤﺎﻳﺖ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻫﻤﻪ ﺍﻳﻦ ﻧﻈﺮﻳﺎﺕ ﻣﻮﺭﺩ ﺗﺮﺩﻳﺪ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺗﻌﻴﻴﻦ‬ ‫ﺯﻣﺎﻥ ﻣﻘﺒﺮﻩ ﻣﻘﺪﺱ ﺍﺯ ﻣﺸﮑﻼﺕ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﺍﺳﺖ‪ .‬ﺑﻪ ﻫﺮ‬ ‫ﺻــﻮﺭﺕ ﻓﻌﻼ ﻭ ﺩﺭ ﺍﻳﻦ ﻣﻘﺎﻟﻪ ﺳــﺎﺧﺖ ﺁﻥ ﺩﺭ ﺯﻣﺎﻥ ﺗﺎﻧﮓ‬ ‫ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫‪ (٢‬ﺗﺤﻮﻻﺕ ﺗﺎﺭﻳﺨﯽ‬ ‫ﺑﺮ ﺍﺳﺎﺱ ﮐﺘﺎﺏ ﻓﻮﺟﻴﺎﻥ ﭼﺎﭖ ﺳﺎﻝ ‪ ١٦٢٠‬ﻭ ﮐﺘﻴﺒﻪﻫﺎﯼ‬ ‫ﺳــﻨﮕﯽ ﻣﺮﺑﻮﻁ ﺑﻪ ﻣﻘﺒﺮﻩﻫﺎﯼ ﻣﻘﺪﺱ‪ ،‬ﺍﻳــﻦ ﻗﺒﺮﻫﺎ ﻣﻮﺭﺩ‬ ‫ﻧﻮﺳﺎﺯﯼ ﻧﻴﺰ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫‪ (١‬ﺩﺭ ﺯﻣﺎﻥ ﻭﻭ ﺩﯼ ﺩﻭﺩﻣﺎﻥ ﺗﺎﻧﮓ ﺳــﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﮐﺘﺎﺏ ﻓﻮﺟﻴﺎﻥ‬ ‫‪ (٢‬ﻧﻮﺳــﺎﺯﯼ ﺩﺭ ﺳــﺎﻝ ‪ ١٣٢٢‬ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﮐﺘﻴﺒﻪ ﺑﻨﺎﯼ‬ ‫ﺳﻨﮕﯽ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﺑﯽ ﻣﺒﻨﯽ ﺑﺮ ﻧﻮﺳﺎﺯﯼ ﻣﻘﺒﺮﻩ ﻣﻘﺪﺱ ﺩﺭ‬ ‫ﺳﺎﻝ ‪١٣٢٢‬‬ ‫‪ (٣‬ﻣﺮﻣﺖ ﺍﺣﺘﻤﺎﻟﯽ ﺩﺭ ﻗﺒﻞ ﺍﺯ ﺳــﺎﻝ ‪ ١٤١٧‬ﺩﺭ ﺩﻭﺭﺍﻥ‬ ‫ﻣﻴﻨــﮓ‪ ،‬ﻣﺮﺍﺟﻌــﻪ ﺑــﻪ ﮐﺘﻴﺒﻪ ﺑﻨــﺎﯼ ﺳــﻨﮕﯽ ﻣﺮﺑﻮﻁ ﺑﻪ‬ ‫ﻳﺎﺩﺩﺍﺷﺖﻫﺎﯼ ﺳﻮﺯﺍﻧﺪﻥ ﺑﺨﻮﺭ ﺟﻨﮓ ﺧﻪ ﺩﺭﻳﺎﻧﻮﺭﺩ ﭼﻴﻨﯽ‬ ‫ﻭ ﺳﻔﺮﻫﺎﻳﺶ ﺑﻪ ﻏﺮﺏ ﺩﺭ ﺳﺎﻝ ‪ ١٤١٧‬ﺩﺭ ﺩﻭﺭﺍﻥ ﻣﻴﻨﮓ‬ ‫ﺩﺭ ﺍﻳﻦ ﻳﺎﺩﺩﺍﺷــﺖﻫﺎ ﺁﻣﺪﻩ ﺍﺳﺖ ﮐﻪ ﺟﻨﮓ ﺧﻪ ﺩﺭ ﺍﻳﻦ‬ ‫ﻧﺎﺣﻴﻪ ﺑﺨﻮﺭ ﻣﯽﺳــﻮﺯﺍﻧﺪﻩ ﺍﺳــﺖ ﺗﺎ ﺍﺯ ﺍﻳــﻦ ﺭﻭﺡ ﻣﻘﺪﺱ‬ ‫ﮐﻤــﮏ ﺑﻄﻠﺒﺪ‪ .‬ﻗﺒﻞ ﺍﺯ ﺁﻣﺪﻥ ﻭﯼ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﻭ ﻣﻘﺎﻡﻫﺎﯼ‬ ‫ﻣﺤﻠﯽ ﺍﺣﺘﻤﺎﻻ ﻣﻘﺒﺮﻩ ﺭﺍ ﻣﺮﻣﺖ ﮐﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫‪ (٤‬ﻧﻮﺳــﺎﺯﯼ ﺩﺭ ﺳــﺎﻝ ‪ ١٧١٢‬ﺩﺭ ﺩﻭﺭﺍﻥ ﭼﻴﻨــﮓ‪ ،‬ﺑﺮ‬ ‫ﺍﺳﺎﺱ ﮐﺘﻴﺒﻪ ﺑﻨﺎﯼ ﺳﻨﮕﯽ ﻧﻮﺳﺎﺯﯼ ﻣﻘﺒﺮﻩ ﺩﺭ ﺍﻳﻦ ﺳﺎﻝ‬ ‫‪ (٥‬ﻧﻮﺳــﺎﺯﯼ ﺩﺭ ﺳــﺎﻝ ‪ ١٧٥١‬ﺯﻣﺎﻥ ﭼﻴﺎﻧﮓ ﻟﻮﻧﮓ ﺩﺭ‬ ‫ﺩﻭﺭﺍﻥ ﭼﻴﻨﮓ ﺑﺮ ﺍﺳــﺎﺱ ﮐﺘﻴﺒﻪ ﺑﻨﺎﯼ ﺳــﻨﮕﯽ ﻭ ﻧﻮﺳﺎﺯﯼ‬ ‫ﻣﻘﺒﺮﻩ ﺩﺭ ﻫﻤﻴﻦ ﺳﺎﻝ‬ ‫‪ (٦‬ﻧﻮﺳﺎﺯﯼ ﺩﺭ ﺳﺎﻝ ‪ ١٧٨٣‬ﻳﻌﻨﯽ ﺳﺎﻝ ‪ ٤٨‬ﺍﺯ ﺍﻣﭙﺮﺍﺗﻮﺭﯼ‬ ‫ﭼﻴﺎﻥ ﻟﻮﻧﮓ ﺩﺭ ﺩﻭﺭﺍﻥ ﭼﻴﻨﮓ‬ ‫‪ (٧‬ﻧﻮﺳــﺎﺯﯼ ﺩﺭ ﺳــﺎﻝ ‪ ١٨١٨‬ﺯﻣــﺎﻥ ﺍﻣﭙﺮﺍﺗﻮﺭﯼ ﺟﻴﺎ‬ ‫ﭼﻴﻨﮓ ﺩﺭ ﺩﻭﺭﺍﻥ ﺣﮑﻤﺮﺍﻧﯽ ﭼﻴﻨﮓ ﻭ ﻧﻮﺷﺘﻪﻫﺎﯼ ﻣﻮﺟﻮﺩ‬ ‫‪ (٨‬ﻧﻮﺳــﺎﺯﯼ ﺩﺭ ﺳﺎﻝ ‪ ١٨٧١‬ﺯﻣﺎﻥ ﺍﻣﭙﺮﺍﺗﻮﺭ ﺗﻮﻧﮓ ﺟﯽ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١٠١‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺩﺭ ﺩﻭﺭﺍﻥ ﭼﻴﻨــﮓ‪ ،‬ﻣﺮﺍﺟﻌﻪ ﺑﻪ ﮐﺘﻴﺒﻪ ﻧﻮﺳــﺎﺯﯼ ﻣﻘﺒﺮﻩﻫﺎ‬ ‫ﺩﺭ ﺍﻳﻦ ﺳﺎﻝ‬ ‫ﻳــﺎﺩﺁﻭﺭﯼ ﺁﻧﮑــﻪ ﺍﺯ ﺁﻥ ﺯﻣﺎﻥ ﺗﺎ ﻗﺒﻞ ﺍﺯ ﺗﺎﺳــﻴﺲ ﭼﻴﻦ‬ ‫ﺟﺪﻳﺪ ﺩﻳﮕﺮ ﻧﻮﺷــﺘﻪﻫﺎﻳﯽ ﻣﺮﺑﻮﻁ ﺑﻪ ﻧﻮﺳــﺎﺯﯼ ﺍﻳﻦ ﻣﻘﺒﺮﻩ‬ ‫ﻳﺎﻓﺖ ﻧﺸــﺪﻩ ﺍﺳــﺖ ﻭ ﺑﺎﻳﺪ ﺑﻪ ﮐﺘﻴﺒﻪﻫﺎﻳﯽ ﮐﻪ ﮔﻔﺘﻪ ﺷــﺪ‬ ‫ﺍﺳﺘﻨﺎﺩ ﮐﺮﺩ‪.‬‬ ‫‪ (٣‬ﻃﺮﺡ ﻣﻘﺒﺮﻩﻫﺎﯼ ﻣﻘﺪﺱ‬ ‫ﺩﺭ ﺑﺎﺭﻩ ﻃﺮﺡ ﻣﻘﺒﺮﻫﺎﯼ ﻣﻘﺪﺱ ﻧﻴﺰ ﻗﺪﻳﻤﯽﺗﺮﻳﻦ ﻣﺪﺭﮎ‬ ‫ﺗﺎﺭﻳﺨﯽ ﻣﻘﺎﻟﻪ ﺭﻭﺩﺧﺎﻧﻪ ﮐﻮﻩ؛ ﮐﻮﻫﺴﺘﺎﻥ ﻟﻴﻨﮓ ﻧﻮﺷﺘﻪ ﺟﻮ‬ ‫ﺩﺍﺋﻮ ﮔﻮﺍﻧﮓ ﻓﺮﻣﺎﻧﺪﺍﺭ ﺍﻳﺎﻟﺖ ﭼﻮﺍﻥ ﺟﻮ ﺩﺭ ﺳﺎﻝ ‪ ١٥٦٢‬ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺍﻳــﻦ ﻣﻘﺎﻟﻪ ﺁﻣﺪﻩ ﺍﺳــﺖ ﭘــﺲ ﺍﺯ ﻭﺭﻭﺩ ﺑــﻪ ﺩﺭﻭﺍﺯﻩ‬ ‫ﻗﺒﺮﺳﺘﺎﻥ ﺍﺯ ﻃﺮﻳﻖ ﻳﮏ ﺭﺍﻩ ﮐﻮﭼﮏ ﻣﯽﺗﻮﺍﻥ ﺑﻪ ﮐﺎﺥ ﺑﺰﺭﮒ‬ ‫ﻣﻘﺒﺮﻩﻫﺎ ﺭﺳــﻴﺪ‪ .‬ﺩﺭ ﻣﺮﮐﺰ ﺍﻳﻦ ﮐﺎﺥ ﺳﻪ ﻗﺒﺮ ﺳﻨﮕﯽ ﺑﺮﺍﯼ‬ ‫ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺟﻠﻮﯼ ﮐﺎﺥ ﺩﺭ ﺳﻤﺖ‬ ‫ﺭﺍﺳــﺖ ﻳﮏ ﻧﻤﺎﺯﺧﺎﻧﻪ ﻭ ﺩﺭ ﺳﻤﺖ ﭼﭗ ﻳﮏ ﺧﺎﻧﻪ ﮐﻮﭼﮏ‬ ‫ﺑﺮﺍﯼ ﺍﺳﺘﺮﺍﺣﺖ ﻣﻮﻗﺖ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺣﺪﺍﺙ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﻪ ﻧﻈﺮ ﻣﯽﺭﺳــﺪ ﺍﻳﻦ ﻃﺮﺡ ﻣﻘﺒﺮﻩ ﻣﻘﺪﺱ ﺩﺭ ﻧﻮﺳﺎﺯﯼ‬ ‫ﻣﻘﺒﺮﻩ ﺩﺭ ﺳــﺎﻝ ‪ ١٣٢٢‬ﻣﻮﺭﺩ ﺍﺷﺎﺭﻩ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺑﻌﺪ‬ ‫ﺍﺯ ﺁﻥ ﺩﺭ ﮐﺘﻴﺒﻪﻫﺎﯼ ﺑﻨﺎﻫﺎﯼ ﺳﻨﮕﯽ ﺑﻪ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺍﺷﺎﺭﻩ‬ ‫ﻧﺸﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺭﻭﺯﻫﺎﯼ ‪ ٣١‬ﺍﮐﺘﺒﺮ ﺗﺎ ‪ ٣‬ﻧﻮﺍﻣﺒﺮ ﺳﺎﻝ ‪ ١٩٢٦‬ﭘﺮﻭﻓﺴﻮﺭ‬ ‫ﺟﺎﻧﮓ ﺳــﻴﻨﮓ ﻻﻧﮓ ﺍﺯ ﺩﺍﻧﺸﮕﺎﻩ ﺷــﻴﺎﻣﻦ ﻫﻤﺮﺍﻩ ﺑﺎ ﭼﻦ‬ ‫ﻭﺍﻥ ﻟﯽ ﻣﻌﻠﻢ ﺑﺨﺶ ﺑﺎﺳــﺘﺎﻥ ﺷﻨﺎﺳﯽ ﺩﺍﻧﺸﮕﺎﻩ ﺷﻴﺎﻣﻦ ﻭ‬ ‫ﺷــﻤﺎﺭﯼ ﺍﺯ ﻫﻤﮑﺎﺭﺍﻥ ﺑﺮﺍﯼ ﺑﺮﺭﺳﯽ ﺁﺛﺎﺭ ﺑﺎﺳﺘﺎﻧﯽ ﺑﻪ ﭼﻮﺍﻥ‬ ‫ﺟﻮ ﺳﻔﺮ ﮐﺮﺩ‪.‬‬ ‫ﺟﺎﻧﮓ ﺑﻌــﺪ ﺍﺯ ﺑﺮﺭﺳــﯽ ﻫﺎﻳﺶ ﺩﺭ ﻣﻘﺎﻟﻪ ﺟﺴــﺘﺠﻮﯼ‬ ‫ﺁﺛــﺎﺭ ﻗﺪﻳﻤﯽ ﭼﻮﺍﻥ ﺟﻮ ﻭ ﭼﻦ ﺩﺭ ﻣﻘﺎﻟﻪ ﺳــﻔﺮﻧﺎﻣﻪ ﺟﻨﻮﺏ‬ ‫ﻓﻮﺟﻴﺎﻥ ﻧﻮﺷﺘﻨﺪ‪ :‬ﭘﺲ ﺍﺯ ﺧﺮﻭﺝ ﺍﺯ ﺩﺭﻭﺍﺯﻩ ﺷﺮﻗﯽ ﭼﻮﺍﻥ ﺟﻮ‬ ‫ﺑﻪ ﺳﻤﺖ ﺷﺮﻕ ﻳﮏ ﮐﻴﻠﻮﻣﺘﺮ ﻣﯽﺭﻭﻳﻢ ﻭ ﻣﯽﺗﻮﺍﻥ ﺗﭙﻪﺍﯼ ﺭﺍ‬ ‫ﺩﻳﺪ ﮐﻪ ﺭﻭﯼ ﺁﻥ ﻣﻘﺎﺑﺮ ﺯﻳﺎﺩﯼ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﺯ ﺟﻤﻠﻪ‬ ‫ﻣﻘﺒﺮﻩ ﺣﮑﻴﻢ‪ ،‬ﻣﻘﺒﺮﻩﻫﺎﯼ ﻣﺮﺑﻮﻁ ﺑﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻫﻮﯼ ﺍﺳﺖ‬ ‫ﻭ ﺩﻭ ﻣﻘﺒﺮﻩ ﺍﺯ ﺁﻥ ﺩﻭ ﻣﺴــﻠﻤﺎﻥ ﺣﮑﻴﻢ ﺑﻮﺩ‪ .‬ﺩﺭ ﺑﺎﻻﯼ ﺍﻳﻦ‬ ‫ﺩﻭ ﻣﻘﺒﺮﻩ ﮐﺎﺧﯽ ﺑﻨﺎ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺑﺎﻡ ﮐﺎﺥ ﻓﺮﻭ ﺭﻳﺨﺘﻪ‬ ‫ﺍﺳﺖ‪ .‬ﺩﺭ ﺳــﻪ ﻃﺮﻑ ﺷــﻤﺎﻝ ﻏﺮﺏ ﺍﻳﻮﺍﻥﻫﺎﯼ ﺳﻨﮕﯽ ﺑﻨﺎ‬ ‫ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺷــﻤﺎﻝ ﺍﻳﻮﺍﻥ ﻳﮏ ﺑﻨﺎﯼ ﺳــﻨﮕﯽ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﺑﯽ ﺑﺮﭘﺎ‬ ‫ﺷــﺪﻩ ﺍﺳــﺖ ﻭ ﺩﺭ ﮐﻨﺎﺭ ﺁﻥ ﻳﮏ ﺑﻨﺎﯼ ﺳــﻨﮕﯽ ﮐﻮﭼﮏ ﺑﻪ‬

‫ﺯﺑﺎﻥ ﭼﻴﻨﯽ ﺩﻳﺪﻩ ﻣﯽﺷﻮﺩ‪.‬‬ ‫ﺩﺭ ﺷﺮﻕ ﺍﻳﻮﺍﻥ ﺳﻨﮕﯽ ﺑﻨﺎﯼ ﺳﻨﮕﯽ ﻣﺮﺑﻮﻁ ﺑﻪ ﻧﻮﺳﺎﺯﯼ‬ ‫ﻣﻘﺒــﺮﻩ ﺩﺭ ﺯﻣﺎﻥ ﺍﻣﭙﺮﺍﺗﻮﺭ ﮐﺎﻧﮓ ﺩﻳﺪﻩ ﻣﯽﺷــﻮﺩ‪ .‬ﺩﺭ ﻏﺮﺏ‬ ‫ﺍﻳﻮﺍﻥ ﺳــﻨﮕﯽ ﺑﻨﺎﯼ ﻳﺎﺩﺑﻮﺩ ﺑﺨﻮﺭ ﮐﺮﺩﻥ ﺗﻮﺳﻂ ﺟﻨﮓ ﺧﻪ‬ ‫ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺟﻨﻮﺏ ﺑﻨﺎﯼ ﺳــﻨﮕﯽ ﻧﻮﺳــﺎﺯﯼ ﻣﻘﺒﺮﻩ ﺩﺭ‬ ‫ﺩﻭﺭﺍﻥ ﺍﻣﭙﺮﺍﺗﻮﺭ ﺟﻴﺎ ﭼﻴﻨﮓ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﭼﻦ ﻭﺟﻴﺎﻧﮓ ﻫﺮ ﺩﻭ ﺩﺭ ﻣﻘﺎﻻﺕ ﻭ ﺳﻔﺮﻧﺎﻣﻪ ﺧﻮﺩ ﺑﻪ ﺍﻳﻦ‬ ‫ﻣﻮﺿﻮﻋﺎﺕ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﺩﺭ ﺳــﻔﺮﻧﺎﻣﻪ ﺁﻣﺪﻩ ﮐــﻪ ﺑﻌﺪ ﺍﺯ ﻋﺒﻮﺭ ﺍﺯ ﻳﮏ ﺭﻭﺳــﺘﺎﯼ‬ ‫ﮐﻮﭼــﮏ ﭼﻨﺪ ﺍﻃﺎﻕ ﻭﻳــﺮﺍﻥ ﺩﻳﺪﻩ ﻣﯽﺷــﻮﺩ‪ .‬ﺿﻤﻦ ﺁﻧﮑﻪ‬ ‫ﻣﻘﺒﺮﻩﻫﺎﯼ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻫﻮﯼ ﭼﺸﻤﻨﻮﺍﺯﯼ ﻣﯽﮐﻨﺪ‪ .‬ﺑﻨﺎﻫﺎﯼ‬ ‫ﺳــﻨﮕﯽ ﻣﺮﺗﺒﻂ ﺑﺎ ﻧﻮﺳﺎﺯﯼ ﺩﻭ ﻣﻘﺒﺮﻩ ﺩﺭ ﺳﺎﻝﻫﺎﯼ ‪١٣٢٢‬‬ ‫ﻭ ‪ ١٨٧١‬ﻭ ‪ ١٨١٨‬ﻭ ‪ ١٧١٢‬ﻧﻴﺰ ﺩﻳﺪﻩ ﻣﯽﺷﻮﺩ‪.‬‬ ‫ﺩﺭ ﻣﻘﺎﻟــﻪ ﻭﺭﻭﺩ ﺩﻳﻦ ﺍﺳــﻼﻡ ﺑﻪ ﭼﻴــﻦ ﻭ ﭼﻮﺍﻥ ﺟﻮ ﺍﺛﺮ‬ ‫ﺟﺎﻧﮓ ﻳﻮ ﮔﻮﺍﻧﮓ ﻭ ﮐﺘﺎﺏ ﺗﺎﺭﻳﺦ ﺩﻳﻦ ﺍﺳــﻼﻡ ﺗﺎﻟﻴﻒ ﻣﺎ ﻳﯽ‬ ‫ﻳﻮ ﺩﺍﻧﺸﻤﻨﺪ ﻣﺴﻠﻤﺎﻥ ﭼﻴﻦ ﮐﻪ ﺳﺎﻝﻫﺎﯼ ‪ ١٩٣٧‬ﻭ ‪١٩٣٨‬‬ ‫ﻣﻨﺘﺸﺮ ﺷﺪﻩ ﺑﻪ ﻃﺮﺡ ﻣﻘﺒﺮﻩﻫﺎ ﺍﺷﺎﺭﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﻣﻘﺎﻟــﻪ ﺁﻣــﺪﻩ ﮐﻪ ﺩﺭ ﺷــﻤﺎﻝ ﺷــﺮﻗﯽ ﺷــﻬﺮ ﭼﻮﺍﻥ‬ ‫ﺟﻮ ﮐﻮﻫﺴــﺘﺎﻥ ﻗﺒﺮﺳــﺘﺎﻥ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﻫﻮﯼ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪.‬‬ ‫ﮐﻮﻫﺴــﺘﺎﻧﯽ ﮐــﻪ ﻟﻴﻨﮓ ﻧﺎﻣﻴــﺪﻩ ﻣﯽﺷــﻮﺩ‪ .‬ﺩﺭ ﺩﺍﻣﻨﻪ ﺁﻥ‬ ‫ﺩﺭﺧﺘﺎﻥ ﺳــﺒﺰ ﻭ ﺑﻠﻨﺪ ﺑﺴﻴﺎﺭ ﺍﺳــﺖ ﻭ ﺳﻨﮕﻬﺎﯼ ﺯﻳﺒﺎﻳﯽ ﺍﺯ‬ ‫ﺯﻣﻴﻦ ﺑﻴﺮﻭﻥ ﺁﻣﺪﻩ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺳــﻪ ﻃﺮﻑ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﻭ‬ ‫ﺷــﻤﺎﻝ ﺑﺎ ﺳﻨﮓ ﺳﻔﻴﺪ ﺍﻳﻮﺍﻥﻫﺎﻳﯽ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ‬ ‫ﭘﺎﻳﻴﻦ ﺑﻨﺎﻫﺎﯼ ﺳﻨﮕﯽ ﺑﻴﺸﺘﺮ ﺍﺳﺖ ﻭ ﻣﻘﺒﺮﻩﻫﺎﯼ ﺩﻭ ﺣﮑﻴﻢ‬ ‫ﺩﺭ ﻭﺳــﻂ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﺑﺎﻻﯼ ﻣﻘﺒﺮﻩ ﮐﺎﺥ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﻭ‬ ‫ﺩﺭ ﺯﻳﺮ ﭘﻴﺸــﺎﻣﺪﮔﯽ ﻭ ﺑﺮ ﻟﺒﻪ ﺑﺎﻡ ﺯﺑﺎﻥ ﻋﺮﺑﯽ ﺣﮏ ﺷــﺪﻩ‬ ‫ﺍﺳــﺖ‪ .‬ﺧﺮﺍﺑﯽﻫــﺎﯼ ﺩﺭ ﻣﻘﺒﺮﻩﻫﺎ ﺑﻪ ﺩﻟﻴﻞ ﮔﺬﺷــﺖ ﺯﻣﺎﻥ‬ ‫ﺩﻳﺪﻩ ﻣﯽﺷــﻮﺩ‪ .‬ﭼﻬﺎﺭ ﺳﺘﻮﻥ ﺍﺻﻠﯽ ﻫﻢ ﺩﺭ ﮐﺎﺥ ﺑﺮﭘﺎ ﺷﺪﻩ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﻣﺎ ﻳﯽ ﻳﻮ ﻫﻢ ﺑﻪ ﮐﻮﻫﺴﺘﺎﻥ ﻟﻴﻨﮓ ﻭ ﻗﺒﺮﺳﺘﺎﻥ‬ ‫ﺣﮑﻴﻤﺎﻥ ﻋﺮﺏ ﻭ ﻣﻘﺒﺮﻩﻫﺎﯼ ﻣﻘﺪﺱ ﺍﺷــﺎﺭﻩ ﺷــﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﻘﺒﺮﻩﻫﺎﯼ ﺩﻭ ﺣﮑﻴﻢ ﺩﺭ ﺳــﻤﺖ ﭼﭗ ﻭ ﺭﺍﺳــﺖ ﺍﺳﺖ‪ .‬ﺩﺭ‬ ‫ﺑﺎﻻﯼ ﺁﻥ ﮐﺎﺧﯽ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﮐﻪ ﺑﺎﻡ ﺁﻥ ﻓﺮﻭﺭﻳﺨﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻭﻭ ﻳﻮ ﺳﻴﻮﻧﮓ ﺩﻭ ﺗﺼﻮﻳﺮ ﻧﻴﺰ ﺍﺯ ﻣﻘﺒﺮﻩﻫﺎ ﺑﺮﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳــﻦ ﺗﺼﺎﻭﻳﺮ ﻣﺮﺑﻮﻁ ﺑﻪ ﺩﻫﻪﻫﺎﯼ ‪ ٢٠‬ﻭ ‪ ٣٠‬ﻗﺮﻥ ﺑﻴﺴــﺘﻢ‬ ‫ﺍﺳــﺖ ﮐﻪ ﺩﺭ ﮐﺘﺎﺏ ﺁﺛﺎﺭ ﺣﺠﺎﺭﯼ ﺷﺪﻩ ﻣﺬﺍﻫﺐ ﭼﻮﺍﻥ ﺟﻮ‬ ‫ﭼﺎﭖ ﺷــﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺩﻭ ﻋﮑﺲ ﺷــﮑﻞ ﻣﻘﺒﺮﻩﻫﺎ ﺩﺭ ﺁﻥ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١٠٢‬‬

‫ﺯﻣﺎﻥ ﺭﺍ ﻧﺸﺎﻥ ﻣﯽﺩﻫﺪ‪.‬‬ ‫ﭘﺲ ﺍﺯ ﺗﺎﺳــﻴﺲ ﭼﻴﻦ ﻧﻮ ﺩﺍﻧﺸــﻤﻨﺪﺍﻥ ﻭ ﮐﺎﺭﺷﻨﺎﺳﺎﻥ‬ ‫ﭼﻴﻨﯽ ﺩﺭ ﺑﺎﺭﻩ ﻃﺮﺡﻫﺎ ﻭ ﺍﺷﮑﺎﻝ ﻣﻘﺒﺮﻩﻫﺎﯼ ﺍﻳﻦ ﺣﮑﻴﻤﺎﻥ‬ ‫ﭘﮋﻭﻫــﺶ ﮐﺮﺩﻧﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﻟﻴﻮ ﺟﯽ ﭘﻴﻨﮓ ‪ ،‬ﭼﻦ ﺩﯼ‬ ‫ﺷﻮﻧﮓ‪ ،‬ﻭﻭ ﻳﻮ ﺷﻴﻮﻧﮓ ‪ ،‬ﻟﻴﻮ ﺑﻴﻨﮓ ﺟﻴﻪ ﻭ ﺟﺎﻧﮓ ﮔﻮﺍﻧﮓ‬ ‫ﻟﻴﻦ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻣﺸﻬﻮﺭﺗﺮﻧﺪ‪.‬‬ ‫ﭘﮋﻭﻫﺶﻫــﺎﯼ ﻟﻴﻮ ﺟﯽ ﭘﻴﻨﮓ ﺩﺭ ﮐﺘﺎﺏ ﺍﺑﻨﻴﻪ ﺍﺳــﻼﻣﯽ‬ ‫ﭼﻴــﻦ ﻣﻮﺭﺩ ﺑﺮﺭﺳــﯽ ﻗــﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﺁﻣﺪﻩ ﺍﺳــﺖ‪ :‬ﻣﻘﺒﺮﻩ‬ ‫ﺣﺠﺎﺭﯼ ﻭ ﺑﻪ ﭼﻨﺪ ﻗﺴــﻤﺖ ﺗﻘﺴﻴﻢ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺑﺎﻻﯼ‬ ‫ﻣﻘﺒﺮﻩ ﻳﮏ ﺗﺎﻻﺭ ﺳــﺎﺧﺘﻪ ﺍﻣﺎ ﺍﮐﻨﻮﻥ ﻭﻳﺮﺍﻧﻪﺍﯼ ﺍﺯ ﺁﻥ ﻣﺎﻧﺪﻩ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻮﺍﻥ ﺳــﻨﮕﯽ‪ ،‬ﺳﺘﻮﻥﻫﺎﯼ ﺳﻨﮕﯽ‪ ،‬ﻧﻮﮎ ﺳﺘﻮﻥﻫﺎ ﻭ ﺑﺎﻡ‬ ‫ﺑﻨﺎ ﮐﻪ ﺳــﻨﮕﯽ ﺍﺳــﺖ ﻣﺘﻌﻠﻖ ﺑﻪ ﺳــﺎﻝ ‪ ١٣٣٢‬ﺳﺎﻝ ﺳﻮﻡ‬ ‫ﺍﻣﭙﺮﺍﺗﻮﺭ ﺟﯽ ﺟﯽ ﺩﺭ ﺩﻭﺭﺍﻥ ﺣﮑﻤﺮﺍﻧﯽ ﺳﻠﺴﻠﻪ ﻳﻮﺍﻥ ﺍﺳﺖ‪.‬‬ ‫ﭼﻦ ﺩﯼ ﺷﻮﻧﮓ ﺩﻳﮕﺮ ﻣﺤﻘﻖ ﭼﻴﻨﯽ ﺩﺭ ﻣﻘﺎﻟﻪ ﺗﺠﺰﻳﻪ ﻭ‬ ‫ﺗﺤﻠﻴﻞﻫﺎﯼ ﻣﻘﺪﻣﺎﺗﯽ ﺩﺭ ﺑﺎﺭﻩ ﺯﻣﺎﻥ ﻣﻘﺒﺮﻩﻫﺎﯼ ﻣﻘﺪﺱ ﺩﺭ‬ ‫ﮐﻮﻩ ﻟﻴﻨﮓ ﭼﻮﺍﻥ ﻣﯽﻧﻮﻳﺴﺪ‪:‬‬ ‫ﺑﺮ ﺍﺳــﺎﺱ ﮐﺘﻴﺒﻪ ﺳــﻨﮕﯽ ﻣﻮﺟــﻮﺩ ﻭ ﻣﻘﺎﻳﺴــﻪ ﺁﻥ ﺑﺎ‬ ‫ﻭﻳﺮﺍﻧﻪﻫــﺎﯼ ﺑﺎﻗﻴﻤﺎﻧــﺪﻩ ﺩﺭ ﺍﻳــﻦ ﻣﻘﺒﺮﻩ ﻣﯽﺗــﻮﺍﻥ ﭼﻨﻴﻦ‬ ‫ﺍﺳــﺘﻨﺒﺎﻁ ﮐﺮﺩ ﮐﻪ ﻣﻘﺒﺮﻩﻫﺎﯼ ﻣﻘﺪﺱ ﺍﻳﻦ ﮐﻮﻫﺴــﺘﺎﻥ ﺑﻪ‬ ‫ﺷــﮑﻞ ﻣﺰﺍﺭ ﺳﺎﺧﺘﻪ ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﻳﻌﻨﯽ ﺩﺭ ﻏﺮﺏ ﻣﻘﺒﺮﻩ‬ ‫ﻧﻤﺎﺯﺧﺎﻧﻪ ﻭ ﺩﺭ ﺷــﺮﻕ ﺁﻥ ﺍﺳﺘﺮﺍﺣﺘﮕﺎﻩ ﻭ ﺩﺭ ﻣﻴﺪﺍﻥ ﻣﻘﺎﺑﻞ‬ ‫ﻣﻘﺒﺮﻩ ﻣﺤﻞ ﺯﻳﺎﺭﺕ ﻭ ﻋﺒﺎﺩﺕ ﺳــﺎﺧﺘﻪ ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﺑﺎﻡ‬ ‫ﻣﻘﺒﺮﻩﻫﺎ ﮔﻨﺒﺪﯼ ﺷﮑﻞ ﺍﺳﺖ‪.‬‬ ‫ﻭﻭ ﻳــﻮ ﺷــﻴﻮﻧﮓ ﺩﺭ ﮐﺘــﺎﺏ ﺁﺛﺎﺭ ﺳــﻨﮕﯽ ﭼــﻮﺍﻥ ﺟﻮ‬ ‫ﻣﯽﻧﻮﻳﺴــﺪ‪ :‬ﻣﻘﺒﺮﻩﻫﺎﯼ ﺍﻳﻦ ﺣﮑﻴﻤﺎﻥ ﺩﻭ ﻣﻘﺒﺮﻩ ﺳــﻨﮕﯽ‬ ‫ﺳــﻪ ﻃﺒﻘﻪ ﺑﺎ ﺳﻨﮓﻫﺎﯼ ﺳﻔﻴﺪ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺑﺎﻻﯼ ﻣﻘﺒﺮﻩﻫﺎ‬ ‫ﮐﻮﺷــﮏ ﭼﻮﺑﯽ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﮐﻪ ﺑﻌﺪﻫﺎ ﻭﻳﺮﺍﻥ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﻣﺎﻩ ﻣﺎﺭﺱ ﺳﺎﻝ ‪ ١٩٥٩‬ﺑﺮ ﺍﺳﺎﺱ ﺷﮑﻞ ﺍﺻﻠﯽ ﮐﻮﺷﮏ‬ ‫ﺳــﻨﮕﯽ ﻧﻮﺳــﺎﺯﯼ ﺷﺪﻩ ﺍﺳــﺖ‪ .‬ﺑﺮ ﺍﺳــﺎﺱ ﻃﺮﺡ ﻭ ﺷﮑﻞ‬ ‫ﻣﻘﺒﺮﻩﻫﺎ ﻣﯽﺗﻮﺍﻥ ﭼﻨﻴﻦ ﺑﺮﺩﺍﺷﺖ ﮐﺮﺩ ﮐﻪ ﺳﺎﺧﺖ ﺁﻧﻬﺎ ﺑﻪ‬ ‫ﺻﻮﺭﺕ ﮔﻨﺒﺪ ﻣﺮﺑﻮﻁ ﺑﻪ ﺩﻭﺭﻩﻫﺎﯼ ﺳﻮﻧﮓ ﻭ ﻳﺎ ﻳﻮﺍﻥ ﺍﺳﺖ‪.‬‬ ‫ﻟﻴــﻮ ﺑﻴﻨﮓ ﺟﻴﻪ ﻭ ﺟﺎﻧﮓ ﮔﻮﺍﻧﮓ ﻟﻴــﻦ ﺩﺭ ﮐﺘﺎﺏ ﺍﺑﻨﻴﻪ‬ ‫ﺍﺳــﻼﻣﯽ ﭼﻴــﻦ ﺁﻭﺭﺩﻩ ﺍﻧــﺪ‪ :‬ﻣﻘﺒﺮﻩﻫــﺎﯼ ﺍﻳــﻦ ﺩﻭ ﻧﻔﺮ ﺑﺎ‬ ‫ﺍﻳﻮﺍﻥﻫﺎﯼ ﺳﻨﮕﯽ ﻭ ﺳﺘﻮﻥﻫﺎﯼ ﻣﻮﺟﻮﺩ ﺩﺭ ﺷﺮﻕ ﻭ ﺷﻤﺎﻝ‬ ‫ﻭ ﻏﺮﺏ ﺍﺣﺎﻃﻪ ﺷــﺪﻩ ﻭ ﻃﻮﻝ ﺁﻥ ﺑﻴﺶ ﺍﺯ ‪ ١٠‬ﻭ ﻋﺮﺽ ﺁﻥ‬ ‫ﻳﺎﺯﺩﻩ ﻣﺘﺮ ﺍﺳــﺖ‪ .‬ﺑﺮ ﺍﺳﺎﺱ ﺗﺤﻘﻴﻘﺎﺕ ﺍﻧﺠﺎﻡ ﺷﺪﻩ ﺑﺮ ﺭﻭﯼ‬

‫ﺳــﺘﻮﻥﻫﺎ ﻭ ﺍﻳﻮﺍﻥﻫﺎﯼ ﺳــﻨﮕﯽ ﻣﯽﺗــﻮﺍﻥ ﺁﻥ ﺭﺍ ﺍﺯ ﻣﻴﺮﺍﺙ‬ ‫ﻓﺮﻫﻨﮕﯽ ﻭ ﺗﺎﺭﻳﺨﯽ ﺩﻭﺩﻣﺎﻥ ﻳﻮﺍﻥ ﺩﺍﻧﺴﺖ‪.‬‬ ‫ﺩﺭ ﺩﺍﺧﻞ ﺍﻳﻮﺍﻥ ‪ ٥‬ﺑﻨﺎﯼ ﺳــﻨﮕﯽ ﺑﺮﭘﺎ ﺷــﺪﻩ ﺍﺳﺖ ﮐﻪ ﺑﺮ‬ ‫ﺭﻭﯼ ﺁﻧﻬﺎ ﮐﺘﻴﺒﻪﻫﺎﻳﯽ ﺩﺭ ﺑﺎﺭﻩ ﻧﻮﺳﺎﺯﯼ ﻣﻘﺒﺮﻩﻫﺎﯼ ﻣﻘﺪﺱ‬ ‫ﺩﺭ ﺩﻭﺭﺍﻥ ﻳﻮﺍﻥ ﻭ ﻣﻴﻨﮓ ﻭ ﭼﻴﻨﮓ ﺣﺠﺎﺭﯼ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺯﻳــﺮ ﺯﻣﻴﻦ ﺍﻳﻦ ﻣﺤﻞ ﮔــﻮﺩﺍﻝ ﺗﺎﺑﻮﺕﻫﺎ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﻭ‬ ‫ﺭﻭﯼ ﺗﺎﺑﻮﺕﻫﺎ ﺭﺍ ﺗﺨﺘﻪ ﺳﻨﮓ ﻫﺎﻳﻴﯽ ﭘﻮﺷﺎﻧﺪﻩ ﺍﺳﺖ‪ .‬ﺭﻭﯼ‬ ‫ﺍﻳﻦ ﺗﺨﺘﻪ ﺳــﻨﮓﻫﺎ ﺩﻭ ﺳﺮﭘﻮﺵ ﺑﻪ ﺷﮑﻞ ﺑﺮﺝ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ‬ ‫ﺍﺳﺖ‪ .‬ﺳــﺮﭘﻮﺵﻫﺎﯼ ﻣﻘﺒﺮﻩ ﺍﺯ ﺳــﻨﮓ ﺧﺎﺭﺍ ﺗﻬﻴﻪ ﺷﺪﻩ ﻭ‬ ‫ﺳــﻪ ﺑﺨﺶ ﺍﺳﺖ‪ .‬ﻃﻮﻝ ﺳــﻨﮓ ﺑﺎﻻﻳﯽ ‪ ١٥٥‬ﺳﺎﻧﺘﻴﻤﺘﺮ ﻭ‬ ‫ﻋــﺮﺽ ﺁﻥ ‪ ٣٥‬ﻭ ﺍﺭﺗﻔﺎﻉ ﺁﻥ ‪ ٢٨‬ﺳــﺎﻧﺘﻴﻤﺘﺮ ﺍﺳــﺖ‪ .‬ﻃﺒﻘﻪ‬ ‫ﺩﻭﻡ ﺣﺠﺎﺭﯼ ﻭ ﺳــﻨﮓ ﺗﺮﺍﺷــﯽ ﻧﺪﺍﺭﺩ‪ .‬ﻃﻮﻝ ﺳﻨﮓ ﻃﺒﻘﻪ‬ ‫ﭘﺎﻳﻴﻦ ‪ ٢١٥‬ﻭ ﻋﺮﺽ ﺁﻥ ‪ ١١٠‬ﺳــﺎﻧﺖ ﺍﺳــﺖ ﻭ ﺩﺭ ﺍﻃﺮﺍﻑ‬ ‫ﮔﻠﺒﺮﮒﻫﺎﯼ ﻧﻴﻠﻮﻓﺮﯼ ﺗﺮﺍﺷﻴﺪﻩ ﻭ ﻧﻘﺶ ﺑﺴﺘﻪ ﺍﺳﺖ‪ .‬ﺍﺭﺗﻔﺎﻉ‬ ‫ﻣﻘﺒﺮﻩ ‪ ٦٠‬ﺳﺎﻧﺘﻴﻤﺘﺮ ﺍﺳﺖ‪.‬‬ ‫ﺗﺮﺍﺷﻪﻫﺎﯼ ﺳﺮﭘﻮﺵﻫﺎﯼ ﺍﻳﻦ ﺩﻭ ﻣﻘﺒﺮﻩ ﺳﺎﺩﻩ ﻭ ﻣﺘﻔﺎﻭﺕ‬ ‫ﺍﺯ ﺳــﺒﮏﻫﺎﯼ ﺭﺍﻳﺞ ﺩﻭﺭﺍﻥ ﻳﻮﺍﻥ ﺍﺳﺖ‪ .‬ﮐﺘﺒﻴﻪ ﺳﻨﮕﯽ ﻧﻴﺰ‬ ‫ﺗﺎﮐﻴﺪ ﺩﺍﺭﺩ ﺩﺭ ﺑﺎﻻﯼ ﻣﻘﺒﺮﻩ ﮐﻮﺷــﮏ ﺳــﺎﺧﺘﻪ ﻭﻟﯽ ﺑﻌﺪﻫﺎ‬ ‫ﺧﺮﺍﺏ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﮐﻮﺷﮏ ﺳﻨﮕﯽ ﮐﻨﻮﻧﯽ ﺭﺍ ﺩﻭﻟﺖ ﺍﺳﺘﺎﻥ‬ ‫ﻓﻮﺟﻴﺎﻥ ﺩﺭ ﺟﻨﻮﺏ ﺷــﺮﻕ ﭼﻴﻦ ﺩﺭ ﺳﺎﻝ ‪ ١٩٦٢‬ﻧﻮﺳﺎﺯﯼ‬ ‫ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﻘﺒﺮﻩﻫﺎ ﺟﻨﻮﺑﯽ ﻭ ﺷــﻤﺎﻟﯽ ﺳــﺎﺧﺘﻪ ﺷــﺪﻩ ﻭ ﺩﺭ ﮐﻨﺎﺭ‬ ‫ﻳﮑﺪﻳﮕﺮ ﺍﺳﺖ‪ .‬ﺳﻨﺖﻫﺎﯼ ﺍﺳﻼﻣﯽ ﻭ ﺁﺩﺍﺏ ﺩﻓﻦ ﻧﻴﺰ ﺩﺭ ﺁﻥ‬ ‫ﻣﺮﺍﻋﺎﺕ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﺮﺍﯼ ﺁﻧﮑﻪ ﺳﻴﻞ ﻭ ﺑﺎﺭﺵ ﺑﺎﺭﺍﻥﻫﺎﯼ ﺷﺪﻳﺪ ﻣﻘﺒﺮﻩﻫﺎ ﺭﺍ ﺍﺯ‬ ‫ﺑﻴﻦ ﻧﺒﺮﺩ ﺩﺭ ﺍﻃﺮﺍﻑ ﺁﻧﻬﺎ ﺩﻳﻮﺍﺭﻩ ﺑﻠﻨﺪﯼ ﺑﻪ ﺍﺭﺗﻔﺎﻉ ﺳﻪ ﻣﺘﺮ‬ ‫ﮐﺸــﻴﺪﻩ ﺷﺪﻩ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺩﺍﺧﻞ ﺩﻳﻮﺍﺭ ﺣﻔﺎﻅﻫﺎﯼ ﺳﻨﮕﯽ‬ ‫ﻭ ﻫﻤﭽﻨﻴﻦ ﺍﻳﻮﺍﻥ ﺳــﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻫﻤﻪ ﺍﻳﻦ ﺍﻣﮑﺎﻧﺎﺕ‬ ‫ﺑــﺮﺍﯼ ﺣﻔﺎﻇﺖ ﻣﻘﺒﺮﻩﻫﺎ ﺑﻮﺩﻩ ﻭ ﺁﻧﻬﺎ ﺭﺍ ﺍﺯ ﺧﻄﺮ ﺑﺎﺩ ﻭ ﺑﺎﺭﺍﻥ‬ ‫ﻣﺼﻮﻥ ﻣﯽﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﻣﻘﺎﺑﻞ ﻣﻘﺒﺮﻩ ﻣﺤﻞ ﺑﺨﻮﺭ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪ .‬ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺩﺭ‬ ‫ﺍﻳﻨﺠﺎ ﻣﯽﺗﻮﺍﻧﺴﺘﻪ ﺍﻧﺪ ﺑﺨﻮﺭ ﮐﺮﺩﻩ ﻭ ﺑﻪ ﻋﺒﺎﺩﺕ ﺑﭙﺮﺩﺍﺯﻧﺪ‪.‬‬ ‫‪ (٤‬ﺁﺛﺎﺭ ﺑﺎﺳﺘﺎﻧﯽ‬ ‫ﻣﻘﺒﺮﻩﻫﺎﯼ ﺣﮑﻴﻤﺎﻥ ﻳﮑﯽ ﺍﺯ ﺁﺛﺎﺭ ﺑﺎﺳﺘﺎﻧﯽ ﻣﻬﻢ ﺍﺳﻼﻣﯽ‬ ‫ﺩﺭ ﭼﻮﺍﻥ ﺟﻮ ﺍﺳــﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺍﺭﺯﺵ ﺁﻧﻬﺎ ﺭﺍ ﻧﻤﯽﺗﻮﺍﻥ ﺑﻪ ﻃﻮﺭ‬ ‫ﻗﻄﻊ ﺍﻋﻼﻡ ﮐﺮﺩ‪ .‬ﺯﻳﺮﺍ ﺯﻣﺎﻥ ﺳﺎﺧﺖ ﺁﻥ ﺍﺯ ﺩﻭﺭﺍﻥ ﻭﻭ ﺩﯼ ﺩﺭ‬ ‫ﺩﻭﺭﺍﻥ ﺗﺎﻧﮓ ﺗﺎ ﺟﯽ ﻳﻮﺍﻥ ﺩﺭ ﺳﻠﺴــﻠﻪ ﻳﻮﺍﻥ ﺑﻪ ﻣﺪﺕ ﺑﻴﺶ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١٠٣‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺍﺯ ‪ ٦٠٠‬ﺳــﺎﻝ ﺗﻔﺎﻭﺕ ﺩﺍﺭﺩ‪ .‬ﺍﺭﺯﺵ ﻣﻘﺒﺮﻩﻫﺎ ﺑﺮ ﺍﺳﺎﺱ ﺍﻳﻦ‬ ‫ﺗﺎﺭﻳﺦ ﺗﻌﻴﻴﻦ ﻣﯽﺷﻮﺩ‪.‬‬ ‫ﺍﮔــﺮ ﺍﺛﺮ ﻣﺘﻌﻠﻖ ﺑﻪ ﺯﻣﺎﻥ ﻭﻭ ﺩﯼ ﺑﺎﺷــﺪ ﺍﻳﻦ ﻧﻪ ﺗﻨﻬﺎ ﺍﺛﺮ‬ ‫ﺍﻭﻟﻴﻪ ﺩﻳﻦ ﺍﺳﻼﻡ ﺩﺭ ﭼﻴﻦ ﻣﯽﺑﺎﺷﺪ ﻭ ﺩﺭ ﻧﻈﺮﻳﺎﺕ ﻗﺪﻳﻤﯽ‬ ‫ﻧﻴﺰ ﺗﻐﻴﻴﺮﺍﺗﯽ ﺑﻮﺟﻮﺩ ﺧﻮﺍﻫﺪ ﺁﻭﺭﺩ ﺑﻠﮑﻪ ﺑﺎﻋﺚ ﻣﯽﺷــﻮﺩ ﺗﺎ‬ ‫ﺩﺭ ﺧﺼﻮﺹ ﻧﺸــﺮ ﺍﺳــﻼﻡ ﻭ ﺗﺎﺭﻳــﺦ ﻭﺭﻭﺩ ﺁﻥ ﺑﻪ ﭼﻴﻦ ﻧﻴﺰ‬ ‫ﻧﻈﺮﻳﺎﺕ ﮔﺬﺷــﺘﻪ ﺗﺠﺪﻳﺪ ﺷــﻮﺩ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺩﻟﻴﻞ ﺁﮔﺎﻫﯽ‬ ‫ﺍﺯ ﺍﺭﺯﺵ ﺍﻳﻦ ﺁﺛﺎﺭ ﺑﺎﺳــﺘﺎﻧﯽ ﺳﺮﻧﻮﺷــﺖ ﺳﺎﺯ ﻭ ﺑﺮﺍﯼ ﺗﺎﺭﻳﺦ‬ ‫ﺍﺳﻼﻡ ﺩﺭ ﭼﻴﻦ ﺗﻌﻴﻴﻦ ﮐﻨﻨﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﮔﺮ ﺍﻳﻦ ﺁﺛﺎﺭ ﻣﺘﻌﻠﻖ ﺑﻪ ﺩﻭﺩﻣﺎﻥ ﺗﺎﻧﮓ ﺑﺎﺷﺪ ﻳﻌﻨﯽ ﺯﻣﺎﻧﯽ‬ ‫ﮐﻪ ﺍﺳﻼﻡ ﺑﺎ ﺍﻋﺰﺍﻡ ﻓﺮﺳــﺘﺎﺩﻩﻫﺎﻳﯽ ﺑﻪ ﭼﻴﻦ ﺩﺭ ﺳﺎﻝ ‪٦٥١‬‬ ‫ﺭﻭﺍﺝ ﻳﺎﻓﺘﻪ ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﻧﺸــﺎﻥ ﻣﯽﺩﻫﺪ ﮐﻪ ﺍﺳــﻼﻡ ﺍﻋﺰﺍﻡ‬ ‫ﻓﺮﺳــﺘﺎﺩﻩ ﺭﺍ ﺑﺮﺍﯼ ﺗﺒﻠﻴﻎ ﺍﻳﻦ ﺩﻳﻦ ﻣﻬﻢ ﻣﯽﺩﺍﻧﺴــﺘﻪ ﻭ ﺑﻪ‬ ‫ﻫﻤﻴﻦ ﺳﺒﺐ ﺍﻳﻦ ﺩﻳﻦ ﺩﺭ ﭼﻴﻦ ﺭﻭﺍﺝ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺍﮔﺮ ﺍﻳﻦ ﻣﻘﺒﺮﻩﻫﺎ ﺩﺭ ﺍﻭﺍﺧﺮ ﺳﻠﺴــﻠﻪ ﺗﺎﻧﮓ ﻭ ‪ ٥‬ﺳﻠﺴــﻠﻪ‬ ‫ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺑﻮﺩ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﺎﺳﺖ ﮐﻪ ﻭﺭﻭﺩ ﺩﻳﻦ ﺍﺳﻼﻡ ﺑﻪ‬ ‫ﭼﻮﺍﻥ ﺟﻮ ﺑﺎ ﺷﮑﻮﻓﺎﻳﯽ ﻭ ﺗﻮﺳﻌﻪ ﺍﻳﻦ ﺑﻨﺪﺭ ﺍﺭﺗﺒﺎﻁ ﻣﺴﺘﻘﻴﻢ‬ ‫ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺍﮔﺮ ﺯﻣﺎﻥ ﺳﺎﺧﺖ ﺩﻭﺭﺍﻥ ﺳﻮﻧﮓ ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﭘﺬﻳﺮﻓﺖ ﮐﻪ‬ ‫ﻣﻘﺒﺮﻩﻫﺎ ﻭ ﻣﺴﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﭼﻮﺍﻥ ﺟﻮ ﺍﺯ ﻧﺸﺎﻧﻪﻫﺎﯼ‬ ‫ﺑﺎﺭﺯ ﺗﻮﺳﻌﻪ ﺍﺳﻼﻡ ﺩﺭ ﭼﻮﺍﻥ ﺟﻮ ﺍﺳﺖ‪.‬‬ ‫ﺍﮔﺮ ﻣﻘﺒﺮﻩﻫﺎ ﺩﺭ ﺯﻣﺎﻥ ﻳﻮﺍﻥ ﺍﻳﺠﺎﺩ ﺷــﺪﻩ ﺑﺎﺷــﺪ ﺍﺭﺯﺵ‬ ‫ﺑﺎﺳــﺘﺎﻧﯽ ﺁﻥ ﮐﺎﻫﺶ ﻣﯽﻳﺎﺑﺪ‪ .‬ﻭﻟﯽ ﺛﺎﺑﺖ ﻣﯽﮐﻨﺪ ﺻﺎﺣﺒﺎﻥ‬ ‫ﻣﻘﺒﺮﻩﻫﺎ ﻣﺒﻠﻐﺎﻥ ﻣﺴﻠﻤﺎﻧﯽ ﺑﻮﺩﻧﺪ ﮐﻪ ﺑﻪ ﭼﻴﻦ ﺁﻣﺪﻩ ﻭ ﻣﻮﺭﺩ‬ ‫ﺍﺣﺘﺮﺍﻡ ﻓﺮﺍﻭﺍﻥ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪﺍﻧﺪ‪.‬‬ ‫ﺷﺎﻳﺎﻥ ﺫﮐﺮ ﺁﻧﮑﻪ ﺑﻪ ﻧﻈﺮ ﻧﻮﻳﺴﻨﺪﻩ ﺯﻣﺎﻥ ﺳﺎﺧﺖ ﺣﻮﻝ ﻭ‬ ‫ﺣﻮﺵ ﺩﻭﺭﺍﻥ ﺗﺎﻧﮓ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻣﻘﺒﺮﻩﻫﺎ ﺍﺣﺘﻤﺎﻻ ﺟﺰﻭ‬ ‫ﺁﺛﺎﺭ ﺑﺎﺳﺘﺎﻧﯽ ﺁﻥ ﺯﻣﺎﻥ ﻣﯽﺑﺎﺷﺪ‪.‬‬ ‫ﺍﮔﺮ ﺍﻳﻦ ﻧﻈﺮﻳﻪ ﺩﺭﺳــﺖ ﺑﺎﺷﺪ ﺍﻳﻦ ﻧﺸــﺎﻥ ﻣﯽﺩﻫﺪ ﮐﻪ‬ ‫ﺩﻳﻦ ﺍﺳﻼﻡ ﺩﺭ ﺩﻭﺭﺍﻥ ﺍﻳﻦ ﺳﻠﺴﻠﻪ ﻧﻪ ﻓﻘﻂ ﺍﺯ ﻃﺮﻳﻖ ﺳﻔﻴﺮ‬ ‫ﻭ ﺑﺎﺯﺭﮔﺎﻥ ﺑﻠﮑﻪ ﻣﺴــﺘﻘﻴﻤﺎ ﺩﺭ ﭼﻴﻦ ﺭﻭﺍﺝ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ‬ ‫ﺑﺮﺍﯼ ﭘﮋﻭﻫﺸﮕﺮﺍﻧﯽ ﮐﻪ ﺩﺭ ﺑﺎﺭﻩ ﺗﺎﺭﻳﺦ ﺩﻳﻦ ﺍﺳﻼﻡ ﺩﺭ ﭼﻴﻦ‬ ‫ﻭ ﻣﺒﺎﺩﻻﺕ ﺍﺳــﻼﻣﯽ ﻭ ﻓﺮﻫﻨﮕﯽ ﭼﻴﻦ ﺑﺎ ﮐﺸﻮﺭﻫﺎﯼ ﺩﻳﮕﺮ‬ ‫ﺗﺤﻘﻴﻖ ﻣﯽﮐﻨﻨﺪ ﺑﺴﻴﺎﺭ ﺍﻫﻤﻴﺖ ﺩﺍﺭﺩ‪.‬‬ ‫ﻋﻼﻭﻩ ﺑﺮ ﺍﺭﺯﺵ ﺑﺎﺳﺘﺎﻧﯽ ﻣﻘﺒﺮﻩﻫﺎﯼ ﻣﺬﮐﻮﺭ‪ ،‬ﮐﺘﺒﻴﻪﻫﺎﯼ‬ ‫ﺍﻳﻦ ﺑﻨﺎﻫﺎﯼ ﺳﻨﮕﯽ ﺩﺍﺭﺍﯼ ﺍﺭﺯﺵ ﺑﺎﺳﺘﺎﻧﯽ ﺍﺳﺖ‪ .‬ﮐﺘﻴﺒﻪﻫﺎﯼ‬ ‫ﺑﺮﺟﺎﯼ ﻣﺎﻧــﺪﻩ ﺍﺣﺘﻤﺎﻻ ﻣﺮﺑﻮﻁ ﺑــﻪ ﺩﻭﺭﺍﻥ ﻳﻮﺍﻥ ﻭ ﻣﻴﻨﮓ‬

‫ﻭ ﭼﻴﻨﮓ ﺳــﻪ ﺳﻠﺴــﻠﻪ ﭼﻴﻦ ﺍﺳــﺖ ﮐﻪ ﺑﺮﺍﯼ ﺗﺤﻘﻴﻘﺎﺕ‬ ‫ﺍﺳــﻼﻣﯽ ﺩﺭ ﭼﻮﺍﻥ ﺟــﻮ ﻣﺪﺭﮐﯽ ﮔﺮﺍﻧﺒﻬــﺎ ﻭ ﻧﺎﺩﺭ ﺗﺎﺭﻳﺨﯽ‬ ‫ﻣﺤﺴﻮﺏ ﻣﯽﺷﻮﺩ‪.‬‬ ‫‪ (٥‬ﻗﺒﺮﺳﺘﺎﻥﻫﺎﯼ ﻗﺪﻳﻤﯽ ﺣﮑﻴﻤﺎﻥ ﻭ ﺳﺎﻳﺮ ﻗﺒﺮﺳﺘﺎﻥﻫﺎﯼ‬ ‫ﮐﻬﻦ ﻣﺴﻠﻤﺎﻧﺎﻥ ﭼﻮﺍﻥ ﺟﻮ‬ ‫ﻗﺒﺮﺳﺘﺎﻥﻫﺎﯼ ﻗﺪﻳﻤﯽ ﻣﺴﻠﻤﺎﻧﺎﻥ ﭼﻮﺍﻥ ﺟﻮ ﺑﻪ ﺩﻭ ﺑﺨﺶ‬ ‫ﺗﻘﺴــﻴﻢ ﻣﯽﺷــﻮﺩ‪ .‬ﺍﻭﻝ ﻗﺒﺮﺳــﺘﺎﻥﻫﺎﯼ ﻗﺪﻳﻤﯽ ﺍﺯ ﻟﺤﺎﻅ‬ ‫ﻣﻮﻗﻌﻴــﺖ ﺟﻐﺮﺍﻓﻴﺎﻳﯽ ﮐﻪ ﺑﺎ ﻣﻘﺒﺮﻩﻫــﺎﯼ ﺣﮑﻴﻤﺎﻥ ﻣﺮﺗﺒﻂ‬ ‫ﺑــﻮﺩﻩ ﻭ ﺩﻭﻡ ﻗﺒﺮﺳــﺘﺎﻥﻫﺎﯼ ﻗﺪﻳﻤﯽ ﮐﻪ ﺑــﺎ ﺍﻳﻦ ﻣﻘﺒﺮﻩﻫﺎ‬ ‫ﺑﯽﺍﺭﺗﺒﺎﻁ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻧﻮﻉ ﺍﻭﻝ‪ :‬ﺩﺭ ﻗﺒﺮﺳــﺘﺎﻥﻫﺎﯼ ﻗﺪﻳﻤﯽ ﻣﺒﻠﻐﺎﻥ ﻳﺎﺩ ﺷــﺪﻩ‬ ‫ﻋــﻼﻭﻩ ﺑﺮ ﻣﻘﺒﺮﻩﻫﺎ‪ ،‬ﭼﻨــﺪ ﻗﺒﺮ ﺩﻳﮕﺮ ﻭﺟــﻮﺩ ﺩﺍﺭﺩ‪ .‬ﻣﻘﺒﺮﻩ‬ ‫ﺳﻨﮕﯽ ﻭﻭ ﺑﺎ ﺑﺎﯼ ﺷﯽ ﺷﻮ ﻳﮑﯽ ﺍﺯ ﺁﻧﻬﺎﺳﺖ‪ .‬ﺍﻳﻦ ﻣﻘﺒﺮﻩ ﺩﺭ‬ ‫ﺟﻨﻮﺏ ﺩﻭ ﻣﻘﺒﺮﻩ ﻳﺎﺩ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺳﻮﻣﻴﻦ ﻗﺒﺮ ﺑﻪ ﺣﺴﺎﺏ‬ ‫ﻣﯽﺁﻳﺪ ﮐﻪ ﺩﺭ ﺳــﺎﻝ ‪ ١٩٥٩‬ﺑﻪ ﺩﺍﻣﻨﻪ ﮐﻮﻩ ﺩﺭ ﺷــﻤﺎﻝ ﺩﻭ‬ ‫ﻣﻘﺒﺮﻩ ﺍﻧﺘﻘﺎﻝ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻣﻮﺭﺩ ﺩﻳﮕﺮ ﻣﻘﺒﺮﻩ ﻣﺎ ﻫﻮﻥ ﻳﻮﻧﮓ ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﻣﻘﺒﺮﻩ ﺩﺭ‬ ‫ﺳﻤﺖ ﺭﺍﺳــﺘﺎﯼ ﻣﻘﺒﺮﻩ ﺳﻮﻡ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﺩﺭ ﻫﻤﺎﻥ ﺳﺎﻝ‬ ‫ﺑﻪ ﺍﻳﻨﺠﺎ ﺍﻧﺘﻘﺎﻝ ﻳﺎﻓﺘﻪ ﺍﺳــﺖ‪ .‬ﺳﻪ ﻣﻘﺒﺮﻩ ﻗﺪﻳﻤﯽ ﺩﻳﮕﺮ ﻫﻢ‬ ‫ﺩﺭ ﻧﺰﺩﻳﮑﯽ ﻣﻘﺒﺮﻩﻫﺎﯼ ﻣﺒﻠﻐﺎﻥ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪.‬‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﺁﺛﺎﺭ ﺳــﻨﮕﯽ ﻣﺬﻫﺒﯽ ﭼﻮﺍﻥ ﺟﻮ ﺑﻪ ‪ ١٥‬ﻣﻘﺒﺮﻩ‬ ‫ﺍﺷﺎﺭﻩ ﺷﺪﻩ ﺍﺳــﺖ ﮐﻪ ﻫﻤﮕﯽ ﻣﻘﺒﺮﻩﻫﺎﯼ ﺳﻨﮕﯽ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﺍﻳﻦ ﻣﻘﺒﺮﻩﻫﺎ ﺳﻪ ﻃﺒﻘﻪ ﻭ ﭼﻬﺎﺭ ﻃﺒﻘﻪ ﻭ ‪ ٥‬ﻃﺒﻘﻪ ﻫﺴﺘﻨﺪ‪.‬‬ ‫ﻣﻮﺭﺩ ﺩﻳﮕــﺮ ﻣﻘﺒﺮﻩﻫﺎﯼ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺧﺎﺭﺟﯽ ﺩﺭ ﻣﺤﻞ‬ ‫ﺩﻭﻧﮓ ﺑﺎﻥ ﺍﺳــﺖ‪ .‬ﻗﺒﺮﺳــﺘﺎﻥ ﺑﺰﺭﮒ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﻓﺎﺭﺱ ﻭ‬ ‫ﻋــﺮﺏ ﺩﺭ ﻧﺎﺣﻴﻪ ﻟــﻮ ﻳﻮﺍﻥ ﻗﺒــﻞ ﺍﺯ ﺩﻭﺭﺍﻥ ﻣﻴﻨﮓ ﺍﺯ ﺩﻳﮕﺮ‬ ‫ﻣﻮﺍﺭﺩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﻳﺎﺩ ﺷــﺪﻩ ﺁﻣﺪﻩ ﺍﺳﺖ ﮐﻪ ﮐﻮﻫﺴﺘﺎﻥ ﻟﻴﻨﮓ ﺑﺎ‬ ‫ﻣﻨﻄﻘﻪ ﻟﻮ ﻳﻮﺍﻥ ﻣﺘﺼﻞ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﻣﯽﺗﻮﺍﻥ ﺣﺪﺱ ﺯﺩ ﮐﻪ‬ ‫ﻗﺒﺮﺳــﺘﺎﻥ ﺑﺰﺭﮒ ﺩﺭ ﻧﺎﺣﻴﻪ ﻟﻮ ﻳﻮﺍﻥ ﺗﻮﺳﻂ ﺗﺠﺎﺭ ﻣﺴﻠﻤﺎﻥ‬ ‫ﻓﺎﺭﺱ ﺩﺭ ﺩﻭﺭﺍﻥ ﺳــﻮﻧﮓ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﺗﺎ ﻣﺴﻠﻤﺎﻧﺎﻥ‬ ‫ﺑﺎﺯﺭﮔﺎﻥ ﺩﺭ ﺁﻧﻬﺎ ﺩﻓﻦ ﺷﻮﻧﺪ‪.‬‬ ‫ﻣﻘﺒﺮﻩﻫﺎﯼ ﺳﻨﮕﯽ ﺧﺎﻧﻮﺍﺩﻩ ﭼﻦ ﺩﯼ ﺩﻳﻨﮓ ﺍﺯ ﻣﺴﻠﻤﺎﻧﺎﻥ‬ ‫ﻣﺸﻬﻮﺭ ﭼﻮﺍﻥ ﺟﻮ ﻭ ﻧﺴﻞ ﻭﯼ ﺍﺯ ﺩﻳﮕﺮ ﻣﻘﺎﺑﺮ ﺍﺳﺖ‪ .‬ﺑﺎ ﺗﻮﺟﻪ‬ ‫ﺑﻪ ﺭﺍﻫﺴــﺎﺯﯼ ﺩﺭ ﺳﺎﻝ ‪ ١٩٩٣‬ﺍﻳﻦ ﻣﻘﺒﺮﻩﻫﺎ ﺍﺯ ﻣﻨﻄﻘﻪ ﺭﻥ‬ ‫ﻓﻮﻧــﮓ ﻣﻮﻥ ﻭ ﻟــﻮ ﻳﻮﺍﻥ ﺑﻪ ﻧﺰﺩﻳﮑــﯽ ﻣﻘﺒﺮﻩﻫﺎﯼ ﺩﻭ ﻣﺒﻠﻎ‬ ‫ﺍﻧﺘﻘﺎﻝ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١٠٤‬‬

‫ﻧــﻮﻉ ﺩﻭﻡ‪ :‬ﺗﻌﺪﺍﺩ ﺍﻳﻦ ﻧﻮﻉ ﻗﺒﺮﺳــﺘﺎﻥ ﻗﺪﻳﻤﯽ ﺩﺭ ﻧﺎﺣﻴﻪ‬ ‫ﭼــﻮﺍﻥ ﺟﻮ ﺯﻳﺎﺩ ﺍﺳــﺖ‪ .‬ﺍﺯ ﮐﺘﻴﺒﻪﻫــﺎﯼ ﺭﻭﯼ ﻣﻘﺒﺮﻩﻫﺎ ﺑﻪ‬ ‫ﺯﺑﺎﻥ ﻋﺮﺑﯽ ﻭ ﺳﺮﭘﻮﺵ ﺭﻭﯼ ﺗﺎﺑﻮﺕﻫﺎ ﻣﯽﺗﻮﺍﻥ ﺩﺭﻳﺎﻓﺖ ﮐﻪ‬ ‫ﭼﻨﻴﻦ ﻗﺒﺮﺳﺘﺎﻥﻫﺎﻳﯽ ﺩﺭ ﺍﻳﻦ ﻣﻨﻄﻘﻪ ﻓﺮﺍﻭﺍﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (٥‬ﻣﺴﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﭼﻮﺍﻥ ﺟﻮ‬ ‫‪ (١‬ﺑﺮﺭﺳﯽﻫﺎﯼ ﺍﻭﻟﻴﻪ ﺩﺭ ﺑﺎﺭﻩ ﻧﺎﻡ ﻣﺴﺠﺪ‬ ‫ﻣﺴــﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﭼﻮﺍﻥ ﺟــﻮ ﺩﺭ ﺧﻴﺎﺑﺎﻥ ﺗﻮ ﻣﻦ‬ ‫ﺷﻤﺎﺭﻩ ‪ ١٠٨‬ﺷﻬﺮ ﭼﻮﺍﻥ ﺟﻮ ﻗﺮﺍﺭ ﺩﺍﺭﺩ ﻭ ﻧﻈﺮﻫﺎﯼ ﻣﺨﺘﻠﻔﯽ‬ ‫ﺩﺭ ﺑﺎﺭﻩ ﻧﺎﻡ ﮔﺬﺍﺭﯼ ﻭ ﺗﺎﺭﻳﺦ ﺍﻳﻦ ﺍﻗﺪﺍﻡ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪.‬‬ ‫ﺑﺮ ﺍﺳــﺎﺱ ﮐﺘﺎﺏ ﻳﺎﺩﺩﺍﺷﺖ ﻣﺴﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﺍﻳﻦ‬ ‫ﻧــﺎﻡ ﺩﺭ ﺳــﺎﻝ ‪ ١٣٤٩‬ﻳﻌﻨــﯽ ﺩﺭ ﺩﻭﺭﺍﻥ ﺳﻠﺴــﻠﻪ ﻳﻮﺍﻥ ﺑﻪ‬ ‫ﻣﺴﺠﺪ ﺍﻃﻼﻕ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﮐﺘﻴﺒﻪ ﺑﻨﺎﯼ ﺳﻨﮕﯽ ﻣﺴﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﺗﺎﮐﻴﺪ ﺩﺍﺭﺩ‬ ‫ﮐﻪ ﻧﺎﻡ ﻣﺴﺠﺪ ﺍﺯ ﺳــﺎﻝ ‪ ١٥٠٧‬ﺩﺭ ﺩﻭﺭﺍﻥ ﻣﻴﻨﮓ ﺍﻧﺘﺨﺎﺏ‬ ‫ﺷــﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻓﺰﻭﻥ ﺑﺮ ﺍﻳﻦ ﻧﺎﻡ ﺩﻳﮕﺮ ﻣﺴﺠﺪ ﭼﯽ ﻟﻴﻦ ﺑﻮﺩﻩ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﻣﻘﺎﻟﻪ ﻭﺭﻭﺩ ﺩﻳﻦ ﺍﺳﻼﻡ ﺑﻪ ﭼﻴﻦ ﻭ ﻫﻮﯼﻫﺎ ﺩﺭ ﭼﻮﺍﻥ‬ ‫ﮐﻪ ﺗﻮﺳﻂ ﺟﺎﻧﮓ ﻳﻮ ﮔﻮﺍﻧﮓ ﻧﮕﺎﺷﺘﻪ ﺷﺪﻩ ﺁﻣﺪﻩ ﺍﺳﺖ‪:‬‬ ‫ﻣﺴــﺠﺪ ﭼﯽ ﻟﻴﻦ ﺩﺭ ﺩﻭﺭﺍﻥ ﺣﮑﻤﺮﺍﻧﯽ ﺳﻠﺴــﻠﻪ ﺗﺎﻧﮓ‬ ‫ﺳﺎﺧﺘﻪ ﻭ ﻧﺎﻣﮕﺬﺍﺭﯼ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﻣﺠﻤﻮﻋﻪ ﻣﻘﺎﻻﺕ ﭼﻨﮕﺪﺍ ﺁﻣﺪﻩ ﺍﺳــﺖ‪ :‬ﻣﺴﺠﺪ‬ ‫ﻫﻮﺍﯼ ﺷــﻨﮓ ﮔﻮﺍﻧﮓ ﺟﻮ ﻣﺴــﺠﺪ ﭼﯽ ﻟﻴﻦ ﭼﻮﺍﻥ ﺟﻮ ﻭ‬ ‫ﻣﺴــﺠﺪ ﻓﻮﻧﮓ ﻫﻮﺍﻧﮓ ﺩﺭ ﺯﻣﺎﻥ ﻣﻨﺼﻮﺭ ﺩﺭ ‪٧٧٥ - ٧٥٤‬‬ ‫ﺑﺮﺍﺑﺮ ﺑﺎ ﺩﻭﺭﺍﻥ ﺗﺎﻧﮓ ﺳﺎﺧﺘﻪ ﺷﺪﻩﺍﻧﺪ‪.‬‬ ‫ﺩﺭ ﺍﻭﺍﻳﻞ ﺗﺎﺳﻴﺲ ﺟﻤﻬﻮﺭﯼ ﭼﻴﻦ‪ ،‬ﮐﺘﻴﺒﻪ ﺑﻨﺎﯼ ﺳﻨﮕﯽ‬ ‫ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﺑﯽ ﺩﺭ ﮐﺸــﻮﺭ ﺭﻭﺍﺝ ﻳﺎﻓﺘﻪ ﮐﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﺩﻭﺭﺍﻥ‬ ‫ﻳﻮﺍﻥ ﺍﺳﺖ ﻭ ﺩﺭ ﻣﺴﺎﺟﺪ ﻧﻴﺰ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﻩ ﻗﺮﺍﺭ ﻣﯽﮔﺮﻓﺘﻪ‬ ‫ﻭ ﻣﺤﺎﻓﻞ ﻋﻠﻤﯽ ﺑﻪ ﺁﻥ ﺗﻮﺟﻪ ﻣﺒﺬﻭﻝ ﺩﺍﺷﺘﻪﺍﻧﺪ‪ .‬ﺁﻭﺍ ﻧﻮﻳﺴﯽ‬ ‫ﺯﺑﺎﻥ ﻋﺮﺑﯽ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪﻫﺎ ﻣﺸﺨﺺ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺩﻫﻪ ‪ ٨٠‬ﻗﺮﻥ ﺑﻴﺴــﺘﻢ ﺑﺮﺧﯽ ﺍﺯ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﺑﻪ ﺍﻳﻦ‬ ‫ﻧﺘﻴﺠﻪ ﺭﺳــﻴﺪﻧﺪ ﮐﻪ ﺯﻣﺎﻥ ﺳــﺎﺧﺖ ﺍﻳﻦ ﻣﺴﺠﺪ ﺑﺎ ﮐﺘﻴﺒﻪ‬ ‫ﻧﻮﻳﺴﯽﻫﺎ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﺑﯽ ﻧﺰﺩﻳﮏ ﺍﺳﺖ‪ .‬ﻧﺎﻡ ﻣﺴﺠﺪ ﺑﺎﻳﺪ ﺑﻪ‬ ‫ﺯﺑﺎﻥ ﻋﺮﺑﯽ ﺑﺎﺷــﺪ‪ .‬ﺑﺮﺍﯼ ﻫﻤﻴﻦ ﻣﺜﻼ ﻣﺴﺠﺪ ﺷﻮﻧﮓ ﻳﻮ ﻳﺎ‬ ‫ﺩﻭﺳــﺖ ﻣﻘﺪﺱ ﺍﻧﺘﺨﺎﺏ ﺷــﺪ‪ .‬ﻧﺎﻡ ﻫﻤﻴﻦ ﻣﺴﺠﺪ ﺑﺘﺪﺭﻳﺞ‬ ‫ﺗﻐﻴﻴﺮﺍﺗﯽ ﮐﺮﺩ ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﻣﺴﺠﺪ ﺷﻮﻧﮓ ﻳﻮ ﺑﺮﺍﯼ ﻣﺮﺩﻡ‬ ‫ﻣﻌﺮﻓﯽ ﺷﺪ ﻭ ﻫﻤﻴﻦ ﻧﺎﻡ ﺑﺮ ﺁﻥ ﺍﻃﻼﻕ ﮔﺮﺩﻳﺪ‪.‬‬ ‫‪ (٢‬ﺯﻣﺎﻥ ﺳﺎﺧﺖ‬

‫ﺩﺭ ﺑﺎﺭﻩ ﺯﻣﺎﻥ ﺳــﺎﺧﺖ ﻣﺴــﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﭼﻮﺍﻥ‬ ‫ﺟﻮ ﻣﺎﻧﻨﺪ ﺗﺎﺭﻳﺦ ﻧﺎﻣﮕﺬﺍﺭﯼ ﺗﻔــﺎﻭﺕ ﺩﻳﺪﮔﺎﻩ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﻭ‬ ‫ﺳﻠﺴﻠﻪﻫﺎﯼ ﺗﺎﻧﮓ ﻭ ﺳﻮﻧﮓ ﺷﻤﺎﻟﯽ ﻭ ﺟﻨﻮﺑﯽ ﺫﮐﺮ ﺷﺪﻩﺍﻧﺪ‪.‬‬ ‫ﺩﺭ ﻣﻘﺎﻟــﻪ ﻣﺴــﺎﻳﻞ ﺗﺎﺭﻳﺨﯽ ﻣﺴــﺠﺪ ﭼﻴﻨــﮓ ﺟﻴﻨﮓ‬ ‫ﮐﻪ ﺯﻭﺍﻧﮓ ﻭﯼ ﺟﯽ ﻧﻮﺷــﺘﻪ ﺁﻣﺪﻩ ﺍﺳــﺖ‪ :‬ﻣﻨﺼﻮﺭ ﭘﺲ ﺍﺯ‬ ‫ﺭﺳــﻴﺪﻥ ﺑﻪ ﻗﺪﺭﺕ ﺧﺪﻣﺎﺕ ﺯﻳﺎﺩﯼ ﺍﻧﺠﺎﻡ ﺩﺍﺩ ﻭ ﺑﻪ ﺩﻧﺒﺎﻝ‬ ‫ﺍﻧﺘﻘــﺎﻝ ﭘﺎﻳﺘﺨﺖ ﺑــﻪ ﺑﻐﺪﺍﺩ ﺑﻮﺩ‪ .‬ﻧﻈﺎﻣﻴﺎﻧــﺶ ﺭﺍ ﺍﺯ ﺭﺍﻩﻫﺎﯼ‬ ‫ﺩﺭﻳﺎﻳﯽ ﺑﺮﺍﯼ ﺗﺠﺎﺭﺕ ﺍﻋﺰﺍﻡ ﮐﺮﺩ‪ .‬ﺍﻭ ﺍﺯ ﻃﺮﻳﻖ ﺩﺭﻳﺎﯼ ﺳﺮﺥ‬ ‫ﻭ ﺗﻨﮕﻪ ﻣﺎﻻﮐﺎ ﻭ ﮔﻮﺍﻧﮓ ﺩﻭﻧﮓ ﻭ ﻫﻤﻴﻦ ﻃﻮﺭ ﺍﺳــﺘﺎﻥﻫﺎﯼ‬ ‫ﻓﻮﺟﻴﺎﻥ ﻭ ﺟﻪ ﺟﻴﺎﻧﮓ ﭼﻴــﻦ ﻧﻴﺮﻭﻫﺎﻳﯽ ﺭﺍ ﺍﻋﺰﺍﻡ ﮐﺮﺩ ﮐﻪ‬ ‫ﺁﺛﺎﺭ ﺍﺳــﻼﻣﯽ ﺁﻥ ﺩﻭﺭﺍﻥ ﻣﺮﺑﻮﻁ ﺑﻪ ﻫﻤﻴﻦ ﺍﻓﺮﺍﺩ ﺍﺳــﺖ‪ .‬ﺍﺯ‬ ‫ﺟﻤﻠﻪ ﻣﺴــﺠﺪ ﻫﻮﺍﯼ ﺷــﻨﮓ ﮔﻮﺍﻧﮓ ﺩﻭﻧﮓ‪ ،‬ﻣﺴﺠﺪ ﭼﯽ‬ ‫ﻟﻴﻦ ﭼﻮﺍﻥ ﺟﻮ‪ ،‬ﻣﺴــﺠﺪ ﻓﻮﻧﮓ ﻫﻮﺍﻧﮓ ﺩﺭ ﺷﻬﺮ ﻫﺎﻧﮓ ﺟﻮ‬ ‫ﻭ ﻣﻮﺍﺭﺩﯼ ﺍﺯ ﺍﻳﻦ ﺩﺳﺖ‬ ‫ﻣﻮﺭﺩ ﺩﻳﮕﺮﯼ ﻫﻢ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﮐﻪ ﺩﺭ ﻣﻘﺎﻟﻪ ﺭﻭﺍﺝ ﺍﺳــﻼﻡ‬ ‫ﺩﺭ ﭼﻴﻦ ﻭ ﺩﺭ ﭼﻮﺍﻥ ﺟﻮ ﺑﻪ ﺁﻥ ﺍﺷــﺎﺭﻩ ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﺍﻳﻦ‬ ‫ﻣﺴﺠﺪ ﺑﺮ ﺍﻳﻦ ﺍﺳﺎﺱ ﺩﺭ ﺩﻭﺭﺍﻥ ﺗﺎﻧﮓ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﺴﺎﺣﺖ ﺁﻥ ﺑﻴﺶ ﺍﺯ ﺩﻩ ﻫﻮﺍ )ﻭﺍﺣﺪ ﺯﻣﻴﻦ ﭼﻴﻦ ﻣﺴﺎﻭﯼ ﺑﺎ‬ ‫ﻳﮏ ﭘﺎﻧﺰﺩﻫﻢ ﻫﮑﺘﺎﺭ( ﺍﺳﺖ‪ .‬ﻣﻘﺎﺑﻞ ﺁﻥ ﺧﻴﺎﺑﺎﻥ ﺗﻮﻣﻦ ﺍﺳﺖ‬ ‫ﻭ ﻋﻘﺒﻪ ﻣﺴــﺠﺪ ﺑﻪ ﺩﻳﻮﺍﺭ ﺷﻬﺮ ﻧﺰﺩﻳﮏ ﺍﺳﺖ‪ .‬ﺟﻮﻳﺒﺎﺭﯼ ﺩﺭ‬ ‫ﺍﻳﻦ ﻧﺎﺣﻴﻪ ﺟﺮﻳﺎﻥ ﺩﺍﺷــﺘﻪ ﻭ ﭘﻞ ﺳﻨﮕﯽ ﻫﻢ ﺳﺎﺧﺘﻪ ﺷﺪﻩ‬ ‫ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﭘﻞ ﺍﺯ ﻣﻴﺮﺍﺙ ﻓﺮﻫﻨﮕﯽ ﺩﻭﺭﺍﻥ ﺗﺎﻧﮓ ﺑﻪ ﺣﺴﺎﺏ‬ ‫ﻣﯽﺁﻳﺪ‪.‬‬ ‫ﺩﺭ ﺑﺮﺧﯽ ﻣﻨﺎﺑﻊ ﺑﻪ ﺯﻣﺎﻥ ﺳﻮﻧﮓ ﺷﻤﺎﻟﯽ ﺍﺷﺎﺭﻩ ﺷﺪﻩ ﮐﻪ‬ ‫ﮐﺘﻴﺒﻪﻫﺎﯼ ﻋﺮﺑﯽ ﺩﺭ ﺁﻥ ﺩﻭﺭﻩ ﻣﺮﺳــﻮﻡ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﮐﺘﻴﺒﻪ‬ ‫ﻋﺮﺑﯽ ﻫﻢ ﺩﺭ ﺩﻳﻮﺍﺭﻩ ﺷﻤﺎﻟﯽ ﻣﺴﺠﺪ ﻭﺟﻮﺩ ﺩﺍﺭﺩ‪.‬‬ ‫ﺍﻳﻦ ﻣﺴــﺠﺪ ﺑﺮ ﺍﺳﺎﺱ ﺍﻳﻦ ﮐﺘﻴﺒﻪ ﺩﺭ ﺳﺎﻝ ‪ ٤٠٠‬ﻗﻤﺮﯼ‬ ‫ﺳــﺎﺧﺘﻪ ﺷــﺪﻩ ﻭ ﺑﻌﺪ ﺍﺯ ‪ ٣٠٠‬ﺳــﺎﻝ ﻓﺮﺩﯼ ﺑﻪ ﻧﺎﻡ ﺍﺣﻤﺪ‬ ‫ﻣﺤﻤﺪ ﻗﺪﺱ )ﺍﻫﻞ ﺷــﻴﺮﺍﺯ( ﺁﻥ ﺭﺍ ﻧﻮﺳﺎﺯﯼ ﮐﺮﺩﻩ ﻭ ﺩﺭﻭﺍﺯﻩ‬ ‫ﺑﺎﺷــﮑﻮﻩ ﻭ ﺭﺍﻫــﺮﻭ ﻭ ﺩﺭﻫﺎ ﻭ ﭘﻨﺠﺮﻩﻫﺎﻳﯽ ﺑــﺮﺍﯼ ﺁﻥ ﺍﻳﺠﺎﺩ‬ ‫ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﻃﺮﺡ ﻧﻮﺳﺎﺯﯼ ﺩﺭ ﺳﺎﻝ ‪ ٧١٠‬ﻗﻤﺮﯼ ﺑﻪ ﭘﺎﻳﺎﻥ ﺭﺳﻴﺪ‪.‬‬ ‫ﺍﻳﻦ ﻧﻮﺷﺘﻪ ﻣﯽﺍﻓﺰﺍﻳﺪ ﮐﻪ ﻣﺴﺠﺪ ﺩﺭ ﺳﺎﻝﻫﺎﯼ ﺣﮑﻤﺮﺍﻧﯽ‬ ‫ﺩﺍ ﺟﻮﻧﮓ ﺷــﻴﺎﻧﮓ ﻓﻮ ﺍﺯ ﺳﻠﺴﻠﻪ ﺳﻮﻧﮓ ﺷﻤﺎﻟﯽ ‪- ١٠٠٩‬‬ ‫‪ ١٠١٠‬ﻣﻴﻼﺩﯼ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﮐﺘﺎﺏ ﻳﺎﺩﺩﺍﺷﺖ ﻣﺴــﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﻧﻈﺮ ﺩﺍﺭﺩ ﮐﻪ‬ ‫ﻣﺴﺠﺪ ﺩﺭ ﺩﻭﺭﺍﻥ ﺳــﻮﻧﮓ ﺟﻨﻮﺑﯽ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺮ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١٠٥‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺍﺳــﺎﺱ ﺍﻳﻦ ﮐﺘﺎﺏ ﺩﺭ ﺳﺴــﺎﻝ ﺍﻭﻝ ﺍﺯ ﺯﻣﺎﻥ ﺷﺎﺋﻮ ﺷﻴﻨﮓ‬ ‫ﺩﺭ ﺳﻠﺴــﻠﻪ ﺳﻮﻧﮓ ﺟﻨﻮﺑﯽ ﻓﺮﺩﯼ ﺑﻪ ﻧﺎﻡ ﻧﺠﻴﺐ ﺍﻟﺪﻳﻦ ﮐﻪ‬ ‫ﺗﺎﺟﺮ ﺑﻮﺩﻩ ﺑﺎ ﮐﺸﺘﯽ ﻭﺍﺭﺩ ﭼﻮﺍﻥ ﺟﻮ ﺷﺪﻩ ﻭ ﺩﺭ ﺟﻨﻮﺏ ﺷﻬﺮ‬ ‫ﻣﺴﺠﺪﯼ ﺳﺎﺧﺘﻪ ﺍﺳﺖ‪ .‬ﻭﯼ ﺯﻣﻴﻦﻫﺎ ﻭ ﺧﺎﻧﻪﻫﺎﻳﯽ ﺭﺍ ﻭﻗﻒ‬ ‫ﻣﺴﻠﻤﺎﻧﺎﻥ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﺮﺧــﯽ ﺩﻳﮕﺮ ﻫﻢ ﺑــﻪ ﺩﻭﺭﺍﻥ ﺗﺎﻧــﮓ ﺍﺷــﺎﺭﻩ ﮐﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﮐﺴــﺎﻧﯽ ﻣﺎﻧﻨﺪ ﺯﻭﺍﻧﮓ ﻭﯼ ﺟﯽ ﻭ ﭼﻦ ﺩﺍ ﺷﻴﻨﮓ ﺩﺭ ﻣﻘﺎﻟﻪ‬ ‫ﺑﺮﺭﺳﯽﻫﺎﯼ ﻣﺴــﺠﺪ ﭼﻮﺍﻥ ﺟﻮ ﺍﺷﺎﺭﻩ ﮐﺮﺩﻩ ﺍﻧﺪ ﻣﺴﺠﺪﯼ‬ ‫ﺩﺭ ﺩﻭﺭﺍﻥ ﺗﺎﻧﮓ ﻭ ﺯﻣﺎﻧﯽ ﮐﻪ ﻣﺴــﺎﺣﺖ ﭼﻮﺍﻥ ﺟﻮ ﮐﻮﭼﮏ‬ ‫ﺑﻮﺩﻩ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﺮ ﺍﻳﻦ ﻣﺒﻨﺎ ﺣﺘﯽ ﺍﮔﺮ ﻣﺴــﺠﺪﯼ ﺑﻮﺩﻩ ﺑﻴﺮﻭﻥ ﺍﺯ ﺷــﻬﺮ‬ ‫ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﮐﻪ ﺩﻳﮕﺮ ﺍﺛﺮﯼ ﺍﺯ ﺁﻥ ﻧﻴﺴﺖ‪ .‬ﺍﻳﻨﻬﺎ ﻧﻈﺮ ﺩﺍﺭﻧﺪ‬ ‫ﺍﮔﺮ ﻣﺴــﺠﺪ ﺩﺭ ﺩﻭﺭﺍﻥ ﺗﺎﻧﮓ ﺳــﺎﺧﺘﻪ ﺷــﺪﻩ ﺑﺎﺷﺪ ﻣﺤﻞ‬ ‫ﻣﺴــﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﻧﺒﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴــﺠﺪ‬ ‫ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﭼــﻮﺍﻥ ﺟﻮ ﺍﺛﺮ ﻫﻮﺍﻧﮓ ﭼﻴﻮ ﻳﻮﻥ ﺁﻣﺪﻩ ﮐﻪ‬ ‫ﻣﺴﺠﺪ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺯﻣﺎﻥ ﻣﻨﺼﻮﺭ ﺩﺭ ﺳﻠﺴﻠﻪ ﺗﺎﻧﮓ ﺩﻳﮕﺮ‬ ‫ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻭﯼ ﻣﯽﮔﻮﻳﺪ ﺍﻳﻦ ﻣﺴــﺠﺪ ﺑﺎ ﭼﻴﻨــﮓ ﺟﻴﻨﮓ ﺍﺭﺗﺒﺎﻃﯽ‬ ‫ﻧﺪﺍﺭﺩ‪.‬‬ ‫ﺩﺭ ﺑﺎﺭﻩ ﺳﻠﺴــﻠﻪﻫﺎﯼ ﺳﻮﻧﮓ ﺷﻤﺎﻟﯽ ﻭ ﺟﻨﻮﺑﯽ ﻧﻴﺰ ﺑﺎﯼ‬ ‫ﺷــﻮ ﻳﯽ ﺩﺍﻧﺸــﻤﻨﺪ ﻣﺴــﻠﻤﺎﻥ ﭼﻴﻦ ﻧﻈــﺮ ﺩﺍﺭﺩ ﮐﻪ ﺯﻣﺎﻥ‬ ‫ﺳﺎﺧﺖ ﻣﺴﺠﺪ ﺍﺣﺘﻤﺎﻻ ﺳﻠﺴﻠﻪ ﺳﻮﻧﮓ ﺟﻨﻮﺑﯽ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (٣‬ﺗﺤﻮﻻﺕ ﺗﺎﺭﻳﺨﯽ‬ ‫ﺗﺤــﻮﻻﺕ ﺗﺎﺭﻳﺨﯽ ﻣﺮﺗﺒﻂ ﺑﺎ ﻣﺴــﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ‬ ‫ﭼــﻮﺍﻥ ﺟﻮ ﺭﺍ ﺑﺎﻳﺪ ﺑﻪ ﺩﻭ ﻣﺮﺣﻠﻪ ﺗﻘﺴــﻴﻢﺑﻨﺪﯼ ﮐﺮﺩ‪ .‬ﻗﺒﻞ‬ ‫ﺍﺯ ﺳــﺎﻝ ﺩﻭﻡ ﺯﻣﺎﻥ ﭼﻴﻨﮓ ﺩﯼ ﺩﺭ ﺳﻠﺴــﻠﻪ ﻣﻴﻨﮓ ﻭ ﺑﻌﺪ‬ ‫ﺍﺯ ﺳــﺎﻝ ﺩﻭﻡ؛ﮐﺘﻴﺒﻪ ﺳــﻨﮕﯽ ﺯﺑﺎﻥ ﻋﺮﺑﯽ ﻣﺴﺠﺪ ﺑﺎ ﮐﺘﻴﺒﻪ‬ ‫ﺯﺑﺎﻥ ﭼﻴﻨﯽ ﺁﻥ ﺩﺭ ﺑﺎﺭﻩ ﺯﻣﺎﻥ ﺳــﺎﺧﺖ ﻳﮑﺴﺎﻥ ﻧﻴﺴﺖ‪ .‬ﺩﻭ‬ ‫ﺯﻣﺎﻥ ﺳــﺎﺧﺖ ﻭ ﺩﻭ ﺭﻭﻧﺪ ﺗﺤﻮﻝ ﺗﺎﺭﻳﺨﯽ ﺩﺭ ﺍﻳﻦ ﮐﺘﻴﺒﻪﻫﺎ‬ ‫ﻣﺸﺎﻫﺪﻩ ﻣﯽﺷﻮﺩ‪.‬‬ ‫ﻃﺒﻖ ﮐﺘﻴﺒﻪ ﻋﺮﺑﯽ ﻣﺴﺠﺪ ﺩﺭ ﺳﺎﻝ ‪ ٤٠٠‬ﻗﻤﺮﯼ ﺗﻮﺳﻂ‬ ‫ﻣﺴــﻠﻤﺎﻧﺎﻥ ﻣﺤﻠﯽ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺑﻌﺪ ﻫﻢ ﺗﻮﺳﻂ ﺁﻥ‬ ‫ﻓﺮﺩﯼ ﮐﻪ ﮔﻔﺘﻪ ﺷــﺪ ﻳﻌﻨﯽ ﻣﺤﻤﺪ ﻗﺪﺱ ﺍﺯ ﺍﻫﺎﻟﯽ ﺷﻴﺮﺍﺯ‬ ‫ﻣﺮﻣﺖ ﺷﺪﻩ ﻭ ﮔﺴﺘﺮﺵ ﻳﺎﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﮐﺘﺎﺏ ﻳﺎﺩﺩﺍﺷــﺖﻫﺎﯼ ﻣﺴــﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﮐﻪ ﻭﻭ‬ ‫ﺟﻴــﺎﻥ ﺗﺎﻟﻴﻒ ﮐــﺮﺩﻩ ﻧﻈﺮ ﺩﻳﮕﺮﯼ ﺩﺍﺭﺩ ﻭ ﻣﯽﻧﻮﻳﺴــﺪ ﮐﻪ‬ ‫ﺍﻳﻦ ﻣﺴــﺠﺪ ﺭﺍ ﻧﺠﻴﺐ ﺍﻟﺪﻳﻦ ﻣﺴﻠﻤﺎﻥ ﺩﺭ ﺳﺎﻝ ‪ ١١٣١‬ﺩﺭ‬

‫ﺟﻨﻮﺏ ﺷﻬﺮ ﭼﻮﺍﻥ ﺟﻮ ﺳﺎﺧﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺳــﺎﻝ ‪ ١٣٤٩‬ﺟﻴﻦ ﻋﻠﯽ ﺍﺯ ﻣﺘﻤﻮﻻﻥ ﻣﺴــﻠﻤﺎﻥ ﺩﺭ‬ ‫ﻣﻨﻄﻘﻪ ﻣﺴــﺠﺪ ﺭﺍ ﻧﻮﺳﺎﺯﯼ ﮐﺮﺩﻩ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ‬ ‫ﺯﻣﺎﻥ ﺳﺎﺧﺖ ﻣﺴﺠﺪ ﺳﺎﻝﻫﺎﯼ ‪ ١٠١٠‬ﻭ ‪ ١١٣١‬ﺫﮐﺮ ﺷﺪﻩ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﺍﻳــﻦ ﺩﻭ ﺯﻣﺎﻥ ﻓﺎﺻﻠﻪﺍﯼ ﺣﺪﻭﺩ ‪ ١٢٠‬ﺳــﺎﻝ ﺭﺍ ﺷــﺎﻣﻞ‬ ‫ﻣﯽﺷــﻮﺩ‪ .‬ﺯﻣﺎﻥ ﻧﻮﺳﺎﺯﯼ ﻧﻴﺰ ﺳــﺎﻝﻫﺎﯼ ‪ ١٣١٠‬ﻭ ‪١٣١١‬‬ ‫ﺫﮐﺮ ﺷﺪﻩ ﻭ ﺳﺎﻝ ‪ ١٣٤٩‬ﻫﻢ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ﻓﺎﺻﻠﻪﺍﯼ‬ ‫ﺩﺭ ﺣﺪﻭﺩ ‪ ٤‬ﺩﻫﻪ ﺭﺍ ﻧﺸﺎﻥ ﻣﯽﺩﻫﺪ‪.‬‬ ‫ﻣﺮﺣﻠــﻪ ﺩﻭﻡ ﺑﻌﺪ ﺍﺯ ﺳــﺎﻝ ﺩﻭﻡ ﺯﻣــﺎﻥ ﺟﻴﻨﮓ ﺩﯼ ﺩﺭ‬ ‫ﺳﻠﺴﻠﻪ ﻣﻴﻨﮓ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺍﻳﻦ ﺩﻭﺭﻩ ﮐﺘﻴﺒﻪﻫﺎﯼ ﭼﻴﻨﯽ‬ ‫ﻣﺪ ﻧﻈﺮ ﺍﺳﺖ‪ .‬ﺳﺎﻳﺮ ﻣﺪﺍﺭﮎ ﺗﺎﺭﻳﺨﯽ ﻫﻢ ﺩﺭ ﻣﺴﺠﺪ ﻭﺟﻮﺩ‬ ‫ﺩﺍﺭﺩ‪.‬‬ ‫‪ (١‬ﺍﮔــﺮ ﺍﻳﻦ ﻣﻮﺭﺩ ﺑﺎﺷــﺪ ﺑﺎﻳﺪ ﺑﻪ ﻧﻮﺳــﺎﺯﯼ ﺩﺭ ﺳــﺎﻝ‬ ‫ﺩﻭﻡ ﺟﻴﻨﮓ ﺩﯼ ﺗﻮﺟﻪ ﮐﺮﺩ‪ .‬ﮐﺘﻴﺒﻪ ﻧﻮﺳــﺎﺯﯼ ﻣﺴــﺠﺪ ﺑﻪ‬ ‫ﺍﺑﺘﮑﺎﺭ ﺍﻣﺎﻡ ﺷــﻴﺎ ﻳﺎﻥ ﮔﺎﺋﻮ ﻭ ﮐﻤﮏ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺑﻨﺎ ﺷــﺪﻩ‬ ‫ﺍﺳــﺖ ﮐﻪ ﻟﻮﺣﻪ ﭼﻮﺑﯽ ﺑﺎ ﺧﻂ ﻃﻼﻳﯽ ﻣﺴــﺠﺪ ﺭﺍ ﺷــﺎﻣﻞ‬ ‫ﻣﯽﺷــﻮﺩ‪ .‬ﺳــﭙﺲ ﺑﺎ ﮐﻤﮏﻫﺎﯼ ﻣﺎﻟﯽ ﻣﻘﺎﻡﻫﺎﯼ ﻣﺤﻠﯽ ﻭ‬ ‫ﺷﺨﺼﻴﺖﻫﺎﯼ ﻣﺴﻠﻤﺎﻥ ﻣﺴﺠﺪ ﻧﻮﺳﺎﺯﯼ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (٢‬ﺳــﺎﺧﺖ ﮐﺎﺥ ﻭ ﺑﺮﺡ ﻣﺴﺠﺪ ﺗﻮﺳﻂ ﺩﻳﻨﮓ ﺯﯼ ﺷﻦ‬ ‫ﺩﺭ ﺯﻣــﺎﻥ ﺍﻣﭙﺮﺍﺗــﻮﺭ ﺟﻴﺎ ﭼﻴﻨﮓ ﺩﺭ ﺳــﺎﻝﻫﺎﯼ ‪- ١٥٢٢‬‬ ‫‪ ١٥٦٦‬ﺑﻮﺩﻩ ﻭ ﮐﺘﺎﺏ ﺁﺛﺎﺭ ﺳﻨﮕﯽ ﻣﺬﻫﺒﯽ ﭼﻮﺍﻥ ﺟﻮ ﺑﻪ ﺁﻥ‬ ‫ﭘﺮﺩﺍﺧﺘﻪ ﺍﺳﺖ‪.‬‬ ‫‪ (٣‬ﻧﻮﺳــﺎﺯﯼ ﺩﺭ ﺩﻭﺭﺍﻥ ﻟﻮﻧﮓ ﭼﻴﻨﮓ ﺳﻠﺴــﻠﻪ ﻣﻴﻨﮓ‬ ‫‪ ،١٥٦٧‬ﺑﺮ ﺍﺳــﺎﺱ ﮐﺘﺎﺏ ﻣﺴــﺠﺪ ﭼﻴﻨــﮓ ﺟﻴﻨﮓ ﺩﻳﻦ‬ ‫ﺍﺳﻼﻡ ﺩﺭ ﭼﻮﺍﻥ ﺟﻮ " ﻣﺎﺫﻧﻪ ﻣﺴﺠﺪ ﺩﺭ ﺳﺎﻝ ‪ ١٥٦٧‬ﻭﻳﺮﺍﻥ‬ ‫ﺷــﺪﻩ ﻭ ﺷﻴﺎ ﺩﻭﻧﮓ ﺷﻴﻨﮓ ﺳﺮﭘﺮﺳﺖ ﻣﺴﺠﺪ ﺑﺮﺍﯼ ﺗﻌﻤﻴﺮ‬ ‫ﺍﺯ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺍﺳــﺘﻤﺪﺍﺩ ﻃﻠﺒﻴﺪﻩ ﻭ ﻭﺍﻧﮓ ﻟﻴﻨﮓ ﻫﻮ ﻣﻘﺎﻡ‬ ‫ﻋﺎﻟﯽ ﺭﺗﺒﻪ ﺣﮑﻮﻣﺖ ﻣﺒﺎﻟﻐﯽ ﺭﺍ ﺑﺮﺍﯼ ﺍﻳﻦ ﻣﻨﻈﻮﺭ ﺍﺧﺘﺼﺎﺹ‬ ‫ﺩﺍﺩﻩ ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﻣﺎﺫﻧﻪ ﺳــﭙﺲ ﺩﺭ ‪ ٥‬ﻃﺒﻘﻪ ﻧﻮﺳﺎﺯﯼ ﺷﺪﻩ‬ ‫ﺍﺳﺖ‪.‬‬ ‫‪ (٤‬ﻧﻮﺳــﺎﺯﯼ ﺩﺭ ﺳﺎﻝ ‪ ٣٧‬ﺯﻣﺎﻥ ﻭﺍﻥ ﻟﯽ ﺳﻠﺴﻠﻪ ﻣﻴﻨﮓ‬ ‫ﺳــﺎﻝ ‪ ،١٦٠٩‬ﻳﺎﺩﺩﺍﺷــﺖ ﮐﺘﻴﺒــﻪ ﺑﻨﺎﯼ ﺳــﻨﮕﯽ ﺩﺭ ﺑﺎﺭﻩ‬ ‫ﻧﻮﺳــﺎﺯﯼ ﻣﺴﺠﺪ ﻭ ﮐﺘﺎﺏ ﻣﺴــﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﭼﻮﺍﻥ‬ ‫ﺟﻮ ﻧﺸــﺎﻥ ﻣﯽﺩﻫﺪ ﺩﺭ ﺳــﺎﻝ ‪ ١٦٠٧‬ﺯﻣﻴﻦ ﻟﺮﺯﻩ ﻗﻮﯼ ﺩﺭ‬ ‫ﻣﻨﻄﻘﻪ ﺭﺥ ﺩﺍﺩﻩ ﻭ ﻧﻤﺎﺯﺧﺎﻧﻪ ﻭ ﻋﺒﺎﺩﺗﮕﺎﻩ ﻣﺴــﺠﺪ ﺭﺍ ﻭﻳﺮﺍﻥ‬ ‫ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١٠٦‬‬

‫ﺩﺭ ﺳﺎﻝ ‪ ١٦٠٨‬ﮔﻨﺒﺪ ﻧﻤﺎﺯﺧﺎﻧﻪ ﺭﺍ ﺷﻴﺎ ﺭﯼ ﻳﻮ ﺳﺮﭘﺮﺳﺖ‬ ‫ﻣﺴﺠﺪ ﺑﺎ ﭘﻮﻝ ﺧﻮﺩ ﻧﻮﺳﺎﺯﯼ ﮐﺮﺩﻩ ﻭ ﺩﺭ ﺳﺎﻝ ‪ ١٦٠٩‬ﮐﺎﺥ‬ ‫ﻭ ﺑﺮﺝ ﻫﻢ ﺭﻭﯼ ﺳﮑﻮﯼ ﺩﻳﺪﻩ ﺑﺎﻧﯽ ﻣﺮﻣﺖ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (٥‬ﻣﺮﻣﺖ ﻭ ﻧﻮﺳﺎﺯﯼ ﭘﺲ ﺍﺯ ﺳﺎﻝ ‪ ٢٦‬ﺍﻣﭙﺮﺍﺗﻮﺭ ﮐﺎﻧﮓ ﺳﯽ‬ ‫ﺩﺭ ﺩﻭﺭﺍﻥ ﭼﻴﻨﮓ ﺳــﺎﻝ ‪ ،١٦٨٧‬ﺩﺭ ﮐﺘﺎﺏ ﻳﺎﺩﺩﺍﺷﺖﻫﺎﯼ‬ ‫ﺗﺎﺭﻳﺨﯽ ﺩﻳﻦ ﺍﺳــﻼﻡ ﺩﺭ ﭼﻴﻦ ﺁﻣﺪﻩ ﮐﻪ ﺩﺭ ﻣﺎﻩ ﻣﯽﺳــﺎﻝ‬ ‫‪ ١٦٨٧‬ﺑﺎﺩ ﺷــﺪﻳﺪﯼ ﻣﯽﻭﺯﻳﺪﻩ ﻭ ﺑﺎﻋــﺚ ﺧﺮﺍﺑﯽﻫﺎﻳﯽ ﺩﺭ‬ ‫ﺗﺎﻻﺭ ﻭ ﺑﺮﺝ ﻭ ﺑﺎﺭﻭﯼ ﻣﺴﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﻣﺴــﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨــﮓ ﭼﻮﺍﻥ ﺟﻮ ﺁﻣﺪﻩ ﮐﻪ‬ ‫ﺑــﻪ ﺩﻟﻴﻞ ﻭﺯﺵ ﺑﺎﺩ ﻭ ﺑﺎﺭﺵ ﺷــﺪﻳﺪ ﺑﺎﺭﺍﻥ ﻭ ﺍﺣﺘﻤﺎﻻ ﺯﻟﺰﻟﻪ‬ ‫ﺍﻳﻦ ﺑﺨﺶﻫﺎ ﺗﺨﺮﻳﺐ ﺷــﺪﻩ ﻭ ﺑﺎﺭ ﺩﻳﮕﺮ ﻣﺴــﺠﺪ ﺗﻌﻤﻴﺮ ﻭ‬ ‫ﻧﻮﺳﺎﺯﯼ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (٦‬ﻧﻮﺳــﺎﺯﯼ ﺗﺎﻻﺭ ﻣﻴﻨﮓ ﺷــﺎﻥ ﺑﺎ ﺍﻋﻄــﺎﯼ ﮐﻤﮏﻫﺎﯼ‬ ‫ﻣﺎﻟﯽ ﻓﺮﺩﯼ ﺑﻪ ﻧﺎﻡ ﺟﻴﺎﻥ ﭼﯽ ﺩﺭ ﺳــﺎﻝ ‪ ١٨١٨‬ﺩﺭ ﺳﻠﺴﻠﻪ‬ ‫ﭼﻴﻨﮓ‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﻣﺴــﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﭼﻮﺍﻥ ﺟﻮ ﺫﮐﺮ ﺷﺪﻩ‬ ‫ﮐﻪ ﺩﺭ ﮔﻮﺷــﻪ ﻏﺮﺑﯽ ﺳﺎﻟﻦ ﻧﻤﺎﺯ ﻣﺴــﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ‬ ‫ﻗﺪﻳﻢ ﻳﮏ ﺗﺎﻻﺭ ﺳــﺎﺧﺘﻪ ﺷــﺪﻩ ﮐﻪ ﺁﻣﻴﺨﺘﻪﺍﯼ ﺍﺯ ﻓﺮﻫﻨﮓ‬ ‫ﭼﻴﻦ ﻭ ﺍﻋﺮﺍﺏ ﺩﺭ ﺁﻥ ﻣﺸﺎﻫﺪﻩ ﻣﯽﺷﻮﺩ‪ .‬ﺍﻳﻨﺠﺎ ﻣﺤﻞ ﺍﻗﺎﻣﺖ‬ ‫ﺍﻣﺎﻡ ﻣﺴﺠﺪ ﺑﻮﺩﻩ ﻭ ﺍﺯ ﻣﻬﻤﺎﻧﺎﻥ ﻧﻴﺰ ﺩﺭ ﺁﻥ ﭘﺬﻳﺮﺍﻳﯽ ﻣﯽﺷﺪﻩ‬ ‫ﺍﺳــﺖ‪ .‬ﺭﺍﻳﺰﻧﯽ ﺩﺭﺑﺎﺭﻩ ﺍﻣﻮﺭ ﺍﺳﻼﻣﯽ ﻭ ﺩﻳﻨﯽ ﻭ ﮔﺮﺩﻫﻤﺎﻳﯽ‬ ‫ﺑﺮﺧﯽ ﺍﺯ ﺷــﺨﺼﻴﺖﻫﺎ ﺩﺭ ﻃﺒﻘﻪ ﺑﺎﻻﯼ ﻫﻤﻴﻦ ﺑﺨﺶ ﺑﻮﺩﻩ‬ ‫ﺍﺳــﺖ‪ .‬ﻣﻴﻬﻤﺎﻧــﺎﻥ ﺑﻌﺪ ﺍﺯ ﻧﻤــﺎﺯ ﺩﺭ ﺍﻳﻨﺠﺎ ﺍﺳــﺘﺮﺍﺣﺖ ﻫﻢ‬ ‫ﻣﯽﮐﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﺩﺭ ﺳﺎﻝ ‪ ١٦٠٩‬ﻫﻨﮕﺎﻡ ﻧﻮﺳﺎﺯﯼ ﻣﺴﺠﺪ ﺗﺎﻻﺭ ﻧﻴﺰ ﻣﺮﻣﺖ‬ ‫ﺷــﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺗﺎﻻﺭ ﻣﻴﻨﮓ ﺷﺎﻥ ﻧﺎﻡ ﺩﺍﺭﺩ‪ .‬ﺑﻌﺪ ﺍﺯ ﺧﺮﺍﺑﯽ‬ ‫ﺳــﺎﻟﻦ ﻧﻤﺎﺯﺧﺎﻧﻪ‪ ،‬ﺗﺎﻻﺭ ﺑﻪ ﻣﺤﻞ ﻧﻤﺎﺯ ﺗﺒﺪﻳﻞ ﺷــﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻟﺒﺘﻪ ﺗﺎﻻﺭ ﻣﻴﻨﮓ ﺷﺎﻥ ﻫﻢ ﺧﺮﺍﺏ ﺷﺪﻩ ﻭﻟﯽ ﺑﻌﺪ ﺑﺎ ﮐﻤﮏ‬ ‫ﻣﺎﻟﯽ ﻓﺮﺩ ﻳﺎﺩ ﺷﺪﻩ ﻧﻮﺳﺎﺯﯼ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (٧‬ﻧﻮﺳــﺎﺯﯼ ﺗﺎﻻﺭ ﻣﻴﻨﮓ ﺷــﺎﻥ ﺑﺎ ﺍﻋﺎﻧﻪ ﺟﻴﺎﻧﮓ ﭼﺎﻧﮓ‬ ‫ﮔﻮﻳﯽ ﺩﺭ ﺳــﺎﻝ ‪ ١٨٧١‬ﺩﺭ ﺳﻠﺴﻠﻪ ﭼﻴﻨﮓ‪ ،‬ﺍﻳﻦ ﺗﺎﻻﺭ ﭘﺲ‬ ‫ﺍﺯ ‪ ٥٣‬ﺳﺎﻝ ﻭ ﺑﻪ ﺩﻧﺒﺎﻝ ﺑﻼﻳﺎﯼ ﻃﺒﻴﻌﯽ ﺗﺨﺮﻳﺐ ﺷﺪ‪ .‬ﺟﺎﻧﮓ‬ ‫ﭼﺎﻧﮓ ﮔﻮﻳﯽ ﻓﺮﻣﺎﻧﺪﻩ ﻧﻈﺎﻣﯽ ﺍﺭﺗﺶ ﺩﺭ ﺍﺳﺘﺎﻥ ﻓﻮﺟﻴﺎﻥ ﺑﺎ‬ ‫ﺍﺭﺍﻳﻪ ﮐﻤﮏﻫﺎﻳﯽ ﺍﻳﻦ ﺗﺎﻻﺭ ﺭﺍ ﺑﻪ ﺳــﺒﮏ ﺟﺪﻳﺪ ﺧﺎﻧﻪﻫﺎﯼ‬ ‫ﻣﺮﺩﻣﯽ ﻗﺪﻳﻢ ﻓﻮﺟﻴﺎﻥ ﺑﺎﺯﺳﺎﺯﯼ ﮐﺮﺩ‪.‬‬ ‫‪ (٨‬ﺗﻌﻤﻴﺮ ﻣﺠﺴــﺪ ﺑﺎ ﻫﺰﻳﻨﻪ ﺗﺎﻧﮓ ﮐﻪ ﺳــﺎﻥ ﺩﺭ ﺳــﺎﻝ‬ ‫‪ ،١٩١٩‬ﺩﺭ ﮐﺘﺎﺏ ﻭﺭﻭﺩ ﺍﺳــﻼﻡ ﺑﻪ ﭼﻴﻦ ﻭ ﺩﻳﻦ ﺍﺳﻼﻡ ﺩﺭ‬

‫ﭼﻮﺍﻥ ﺟﻮ ﺑﻪ ﺍﻳﻦ ﻣﻮﺿﻮﻉ ﺍﺷــﺎﺭﻩ ﺷــﺪﻩ ﻭ ﺁﻣﺪﻩ ﺍﺳﺖ‪ :‬ﺷﻮ‬ ‫ﻫﻮﯼ ﺷﻮﻥ ﺍﺯ ﺍﻫﺎﻟﯽ ﺟﻴﻦ ﺟﻴﺎﻧﮓ ﺑﻌﺪ ﺍﺯ ﻧﻮﺳﺎﺯﯼ ﻣﺴﺠﺪ‬ ‫ﮔﻮﺍﻧﮓ ﺷﻴﺎﺋﻮ ﺩﺭ ﺯﻣﺎﻥ ﻫﻮﻧﮓ ﻭﻭ ﺩﺭ ﺳﺎﻝ ‪ ١٣٦٨‬ﺗﺎ ‪١٤٢٥‬‬ ‫ﺩﺭ ﺳﻠﺴﻠﻪ ﻣﻴﻨﮓ ﺍﻳﻦ ﻣﺴﺠﺪ ﺭﺍ ﻫﻢ ﺑﺎﺯﺳﺎﺯﯼ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﺮ ﺍﺳــﺎﺱ ﺍﺳــﻨﺎﺩ ﻣﻮﺟﻮﺩ ﻣﺴــﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﺍﺯ‬ ‫ﺳﻠﺴــﻠﻪ ﺳــﻮﻧﮓ ﺗــﺎ ﺟﻤﻬﻮﺭﯼ ﭼﻴــﻦ ﺩﺭ ﺳــﺎﻝ ‪١٩١٩‬‬ ‫ﻣﻴﻼﺩﯼ ﻧﺰﺩﻳﮏ ﺑﻪ ‪ ١١‬ﺑﺎﺭ ﻧﻮﺳــﺎﺯﯼ ﻭ ﻣﺮﻣﺖ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﺮﻣﺖﻫﺎﯼ ﻗﺒﻠﯽ ﺩﺭ ﺳﻠﺴــﻠﻪﻫﺎﯼ ﺳــﻮﻧﮓ‪ ،‬ﻳﻮﺍﻥ‪ ،‬ﻣﻴﻨﮓ‬ ‫ﻭ ﭼﻴﻨﮓ ﻭ ﺳﭙﺲ ﺩﺭ ﺯﻣﺎﻥ ﺟﻤﻬﻮﺭﯼ ﭼﻴﻦ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (٤‬ﻃﺮﺡ ﻣﺴﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ‬ ‫ﺑﺮﺍﯼ ﻣﻌﺮﻓﯽ ﻃﺮﺍﺣﯽ ﻣﺴــﺠﺪ ﻣﻌﻴﺎﺭ ﺍﻭﺍﻳﻞ ﻗﺮﻥ ﺑﻴﺴﺘﻢ‬ ‫ﺍﺳﺖ‪ .‬ﺷﮑﻞ ﺳﺎﺧﺘﻤﺎﻧﯽ ﺑﻪ ﺩﻭﺭﺍﻥ ﺳﻮﻧﮓ ﻭ ﻳﻮﺍﻥ ﻣﯽﻣﺎﻧﺪ‪.‬‬ ‫ﺑﺨﺶﻫﺎﻳﯽ ﻫﻢ ﺗﺨﺮﻳﺐ ﺷــﺪﻩ ﺍﺳــﺖ ﮐﻪ ﺍﻟﺒﺘﻪ ﺗﺸﺎﺑﻬﺎﺗﯽ‬ ‫ﺑﺎ ﺑﻨﺎﻫﺎﯼ ﺍﻳﻦ ﺳﻠﺴــﻠﻪﻫﺎ ﺩﺍﺭﺩ‪ .‬ﺳــﺎﺧﺖ ﻃــﺎﻕ ﺑﻠﻨﺪ ﺭﻭﯼ‬ ‫ﺭﺍﻫﺮﻭﯼ ﻣﺴــﺠﺪ ﻭ ﻳــﺎ ﺩﻳﻮﺍﺭ ﺩﺭ ﺍﻃــﺮﺍﻑ ﻧﻤﺎﺯﺧﺎﻧﻪ ﺍﺯ ﺍﻳﻦ‬ ‫ﻃﺮﺍﺣﯽ ﻫﺎﺳﺖ‪.‬‬ ‫ﻃﺎﻕ ﺭﻭﯼ ﺭﺍﻫﺮﻭﯼ ﻣﺴــﺠﺪ ﺟﻨﻮﺑﯽ ﺍﺳﺖ ﻭ ﻳﮏ ﻟﻮﺣﻪ‬ ‫ﺳــﻨﮕﯽ ﻫﻢ ﺑﺮ ﺁﻥ ﺗﺮﺍﺷﻴﺪﻩ ﺷــﺪﻩ ﮐﻪ ﺁﻳﺎﺗﯽ ﺍﺯ ﻗﺮﺍﻥ ﺭﻭﯼ‬ ‫ﺁﻥ ﺩﺭﺝ ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﺑﻠﻨﺪﺍﯼ ﻃﺎﻕ ‪ ١٢‬ﻣﺘﺮ ﻭ ﻋﺮﺽ ﺁﻥ‬ ‫ﺑﻴﺶ ﺍﺯ ‪ ٦‬ﻣﺘﺮ ﺍﺳــﺖ‪ .‬ﺳــﻨﮓ ﺩﺭ ﺍﻳﻦ ﺑﻨﺎ ﺑﮑﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﻃﺎﻕ ﺷﮑﻞ ﻗﻮﺳﯽ ﺩﺍﺭﺩ ﻭ ﻧﻘﺸﻪﻫﺎﯼ ﺳﻨﮕﯽ ﺯﻳﺒﺎﻳﯽ ﺑﺮ‬ ‫ﺭﻭﯼ ﺁﻥ ﻧﻘﺶ ﺑﺴﺘﻪ ﺍﺳﺖ‪ .‬ﺑﺎﻡ ﺭﺍﻫﺮﻭ ﮔﻨﺒﺪﯼ ﺷﮑﻞ ﺍﺳﺖ‪.‬‬ ‫ﺑﺮ ﺑﺎﻡ ﮔﻨﺒﺪ ﻭ ﺑﺮ ﺭﻭﯼ ﺳﻨﮓ ﻧﻘﺶ ﮔﻞ ﻧﻴﻠﻮﻓﺮ ﻧﻘﺶ ﺑﺴﺘﻪ‬ ‫ﺍﺳﺖ‪ .‬ﺷــﮑﻞ ﺑﺎﻡ ﻭ ﺍﻳﻮﺍﻥ ﻭ ﺳﺮﭘﻮﺵ ﺁﻥ ﺷﺒﻴﻪ ﺍﻳﻮﺍﻥﻫﺎﯼ‬ ‫ﺍﻳﺮﺍﻧﯽ ﻗﺪﻳﻢ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳــﻦ ﺭﺍﻫﺮﻭ ﺍﺩﺍﻣﻪ ﻣﯽﻳﺎﺑــﺪ ﻭ ﺩﺭ ﺑﺨﺶﻫﺎﯼ ﺩﻳﮕﺮ ﻧﻴﻤﻪ‬ ‫ﮔﻨﺒﺪﯼ ﺍﺳــﺖ‪ .‬ﺭﻭﯼ ﺑﺎﻡ ﮔﻨﺒﺪ ‪ ٨٧‬ﻗــﻮﺱ ﮐﻮﭼﮏ ﺩﻳﺪﻩ‬ ‫ﻣﯽﺷﻮﺩ ﮐﻪ ﺷﺒﻴﻪ ﺷﺎﻧﻪ ﻋﺴﻞ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﻗﻮﺱﻫﺎﯼ ﮐﻮﭼﮏ ﺑﻪ ﻋﻼﻭﻩ‪ ٨‬ﻗﻮﺱ ﺭﻭﯼ ﺩﻭ ﺩﻳﻮﺍﺭ‬ ‫ﺷــﺮﻗﯽ ﻭ ﻏﺮﺑﯽ ﻃــﺎﻕ ﻭ ‪ ٤‬ﻗﻮﺱ ﺩﺭ ﻃﺒﻘﻪ ﺳــﻮﻡ ﺟﻤﻌﺎ‬ ‫ﺑــﻪ ‪ ٩٩‬ﻣﯽﺭﺳــﺪ‪ .‬ﻋﺪﺩﯼ ﮐــﻪ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺁﻥ ﺭﺍ ﻣﻘﺪﺱ‬ ‫ﻣﯽﺩﺍﻧﻨﺪ‪ .‬ﺭﺍﻫﺮﻭﯼ ﺳﻮﻡ ﺩﺭ ﻣﻴﺎﻥ ﻗﻮﺱﻫﺎﯼ ﺳﻮﻡ ﻭ ﭼﻬﺎﺭﻡ‬ ‫ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﺑﺎ ﺳﻨﮓ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺑﺎﻡ ﺁﻥ ﻫﻢ ﺑﻪ‬ ‫ﺷﮑﻞ ﮔﻨﺒﺪ ﺑﺎ ﺭﻧﮓ ﺳــﻔﻴﺪ ﻣﯽﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﻧﻴﺰ ﻧﺸﺎﻧﻪﺍﯼ ﺍﺯ‬ ‫ﮐﻴﻬﺎﻥ ﺍﺳﺖ‪.‬‬ ‫ﭘــﺲ ﺍﺯ ﻋﺒﻮﺭ ﺍﺯ ﺍﻳﻦ ﻃﺎﻕ ﺑﺰﺭﮒ ﻭ ﭘﻠﻪﻫﺎﯼ ﺳــﻨﮕﯽ ﺩﺭ‬ ‫ﻏﺮﺏ ﻣﯽﺗﻮﺍﻥ ﻭﻳﺮﺍﻧﻪﻫﺎﯼ ﻧﻤﺎﺯﺧﺎﻧﻪ ﻗﺪﻳﻤﯽ ﻣﺴﺠﺪ ﭼﻴﻨﮓ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١٠٧‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺟﻴﻨــﮓ ﺭﺍ ﺩﻳــﺪ‪ .‬ﺍﮐﻨﻮﻥ ﻓﻘﻂ ﺑﺨﺶﻫﺎﻳــﯽ ﺍﺯ ﺩﻳﻮﺍﺭﻩﻫﺎ ﻭ‬ ‫ﺳــﺘﻮﻥﻫﺎ ﺑﺎﻗﯽ ﻣﺎﻧﺪﻩ ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﺑﺨﺶﻫﺎ ﺍﺯ ﺳﻨﮓ ﺧﺎﺭﺍ‬ ‫ﺳــﺎﺧﺘﻪ ﺷــﺪﻩ ﺍﺳــﺖ ﻭ ﺭﻭﯼ ﺩﻳﻮﺍﺭ ﺷــﺮﻗﯽ ﻧﻴﺰ ﺁﻳﺎﺗﯽ ﺍﺯ‬ ‫ﻗﺮﺍﻥ ﮐﺮﻳﻢ ﻧﻘﺶ ﺑﺴــﺘﻪ ﻭ ﺩﺭ ﻗﺴﻤﺖ ﻏﺮﺑﯽ ﺩﻳﻮﺍﺭ ﻳﮑﯽ ﺍﺯ‬ ‫ﺳﻮﺭﻩﻫﺎﯼ ﻗﺮﺍﻥ ﺣﮑﺎﮐﯽ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻓﻀﺎﯼ ﻣﺮﺑﻊ ﺷــﮑﻠﯽ ﺑﻪ ﻃﻮﻝ ‪ ٤‬ﻭ ﻧﻴﻢ ﻣﺘﺮ ﻭ ﻋﺮﺿﯽ ﺩﺭ‬ ‫ﻫﻤﻴﻦ ﺣﺪﻭﺩ ﻭﺟﻮﺩﺩﺍﺭﺩ ﮐﻪ ﻗﺮﺑﺎﻧﮕﺎﻩ ﺁﺳﻤﺎﻥ ﻧﺎﻡ ﺩﺍﺭﺩ‪ .‬ﺩﺭ‬ ‫ﻣﺮﮐﺰ ﺍﻳﻦ ﻓﻀﺎ ﻣﺤﺮﺍﺏ ﻣﺴﺠﺪ ﻗﺮﺍﺭ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﮐﻨﺎﺭ ﻣﺤﺮﺍﺏ‬ ‫ﻫــﻢ ﻣﻨﺒﺮ ﻗﺮﺍﺭ ﺩﺍﺷــﺘﻪ ﺍﺳــﺖ‪ .‬ﺭﻭﯼ ﺩﻳﻮﺍﺭﻩﻫﺎﯼ ﻏﺮﺑﯽ ‪٦‬‬ ‫ﻃﺎﻗﭽﻪ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﮐﻪ ﻗﻮﺳﯽ ﺷﮑﻞ ﺍﺳﺖ ﻭ ﺑﺮ ﺭﻭﯼ ﺁﻧﻬﺎ‬ ‫ﻫﻢ ﺁﻳﺎﺗﯽ ﺍﺯ ﻗﺮﺁﻥ ﺑﻪ ﭼﺸﻢ ﻣﯽﺧﻮﺭﺩ‪.‬‬ ‫ﺩﺭﻣﻴﺎﻥ ﺍﻳﻦ ﻃﺎﻗﭽﻪﻫﺎ ‪ ٤‬ﺩﺭﻳﭽﻪ ﺗﻌﺒﻴﻪ ﺷــﺪﻩ ﺍﺳﺖ ﮐﻪ‬ ‫ﻃﺎﻗﭽﻪﻫﺎ ﺭﺍ ﺍﺯ ﻳﮑﺪﻳﮕﺮ ﺟﺪﺍ ﻣﯽﺳﺎﺯﺩ‪ .‬ﺍﻳﻦ ﺯﻳﺒﺎﻳﯽ ﺧﺎﺻﯽ‬ ‫ﺑﻪ ﺩﻳﻮﺍﺭﻩ ﻏﺮﺑﯽ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﻳﻮﺍﺭﻩ ﺟﻨﻮﺑﯽ ﻧﻤﺎﺯﺧﺎﻧﻪ ﻧﺰﺩﻳﮏ ﺧﻴﺎﺑﺎﻥ ﺍﺳــﺖ ﻭ ﻃﻮﻝ‬ ‫ﺁﻥ ‪ ٢٣‬ﻣﺘﺮ ﻣﯽﺑﺎﺷﺪ‪ .‬ﺩﺭ ﺍﻳﻦ ﺩﻳﻮﺍﺭﻩ ‪ ٨‬ﭘﻨﺠﺮﻩ ﺗﻌﺒﻴﻪ ﺷﺪﻩ‬ ‫ﺍﺳﺖ ﻭ ﮐﻪ ﺩﺭ ﺑﺎﻻﯼ ﺁﻧﻬﺎ ﺁﻳﺎﺗﯽ ﺍﺯ ﻗﺮﺁﻥ ﻧﻮﺷﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺩﻳﻮﺍﺭﻩ ﺷــﻤﺎﻟﯽ ﻳﮏ ﭘﻨﺠﺮﻩ ﺑﺰﺭﮒ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺟﻤﻌﺎ ﺍﻳــﻦ ﻧﻤﺎﺯﺧﺎﻧﻪ ﺩﺍﺭﺍﯼ ‪ ١٧‬ﺩﺭ ﻭ ﭘﻨﺠﺮﻩ ﺍﺳــﺖ‪ .‬ﺍﻳﻦ‬ ‫ﻃﺮﺍﺣﯽ ﻣﺸــﺨﺼﺎ ﻣﺨﺼﻮﺹ ﻫﻮﺍﯼ ﮔﺮﻡ ﻭ ﻣﺮﻃﻮﺏ ﭼﻮﺍﻥ‬ ‫ﺟﻮ ﻣﯽﺑﺎﺷﺪ‪.‬‬ ‫ﮔﻔﺘﻨﯽ ﺍﺳﺖ ﻧﻮﻉ ﻃﺮﺍﺣﯽ ﺑﺎﻋﺚ ﻧﻮﺭﮔﻴﺮﯼ ﺍﺗﺎﻕ ﻭ ﺗﻬﻮﻳﻪ‬ ‫ﻣﻄﻠﻮﺏ ﻫﻮﺍ ﻣﯽﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﺮﺧــﯽ ﮔﻔﺘــﻪ ﺍﻧﺪ ﺑﻪ ﺭﻏــﻢ ﻭﻳــﺮﺍﻥ ﺷــﺪﻥ ﻧﻤﺎﺯﺧﺎﻧﻪ‬ ‫ﺳﺘﻮﻥﻫﺎﯼ ﺳــﻨﮓ ﺧﺎﺭﺍ ﺑﺮﺟﺎﯼ ﻣﺎﻧﺪﻩ ﺍﺳﺖ ﺍﻣﺎ ﻧﻮﻳﺴﻨﺪﻩ‬ ‫ﻫﻨﮕﺎﻡ ﺑﺮﺭﺳﯽ ﻣﺘﻮﺟﻪ ﺷﺪ ﺗﻨﻬﺎ ‪ ٩‬ﺳﺘﻮﻥ ﺩﻳﮕﺮ ﺑﺎﻗﯽ ﻣﺎﻧﺪﻩ‬ ‫ﺍﺳﺖ ﮐﻪ ﺍﺭﺗﻔﺎﻉ ﺁﻧﻬﺎ ﺑﻴﺶ ﺍﺯ ‪ ٤‬ﻣﺘﺮ ﻧﺒﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺍﻭﺍﻳﻞ ﻗﺮﻥ ﺑﻴﺴﺘﻢ ﺑﺮﺧﯽ ﺍﺯ ﺍﺑﻨﻴﻪ ﺍﺯ ﺑﻴﻦ ﺭﻓﺘﻦ ﻭ ﺩﺭ‬ ‫ﺟﺮﻳﺎﻥ ﻣﺮﻣﺖ ﺷــﮑﻞ ﺁﻥ ﮐﻪ ﻣﺮﺑﻮﻁ ﺑﻪ ﺩﻭﺭﺍﻥ ﺳــﻮﻧﮓ ﻭ‬ ‫ﻳﻮﺍﻥ ﺑﻮﺩ ﺗﻐﻴﻴﺮ ﻧﻤﻮﺩ‪.‬‬ ‫ﺳﮑﻮﯼ ﺩﻳﺪﻩ ﺑﺎﻧﯽ ﻣﺎﻩ ﺩﺭ ﺑﺎﻻﯼ ﻃﺎﻕ ﺑﺰﺭﮒ ﺭﻭﯼ ﺭﺍﻫﺮﻭ‬ ‫ﺍﺯ ﺟﻤﻠﻪ ﺍﻳﻦ ﺑﻨﺎﻫﺎﺳــﺖ‪ .‬ﺳﮑﻮﯼ ﺍﺻﻞ ﺩﻭ ﺑﺨﺶ ﭘﻴﺸﻴﻦ ﻭ‬ ‫ﻋﻘﺒﻪ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪ .‬ﺑﺨﺶ ﺟﻠﻮﯼ ﺁﻥ ﺑﺮﺍﯼ ﺭﻭﻳﺖ ﻣﺎﻩ ﻣﻮﺭﺩ‬ ‫ﺍﺳــﺘﻔﺎﺩﻩ ﻗﺮﺍﺭ ﻣﯽﮔﺮﻓﺘﻪ ﻭ ﺑﺨﺶ ﻋﻘﺒﻪ ﻳﮏ ﮐﻮﺷﮏ ﺑﻮﺩﻩ‬ ‫ﮐﻪ ﺑﻪ ﺳــﺒﮏ ﺍﺳﻼﻣﯽ ﺳــﺎﺧﺘﻪ ﺷﺪﻩ ﻭ ﮐﻮﺷﮏ ﺭﻭﻳﺖ ﻣﺎﻩ‬ ‫ﺧﻮﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻨﺠــﺎ ﺟﺎﻳــﯽ ﺑﻮﺩﻩ ﮐــﻪ ﺍﻣــﺎﻡ ﻭ ﺭﻭﺣﺎﻧــﯽ ﻭ ﺑﺮﺧﯽ ﺍﺯ‬

‫ﻣﺴــﻠﻤﺎﻧﺎﻥ ﭘﺲ ﺍﺯ ﺭﻭﻳﺖ ﻣﺎﻩ ﺩﺭ ﺁﻧﺠﺎ ﺍﺳﺘﺮﺍﺣﺖ ﻣﯽﮐﺮﺩﻩ‬ ‫ﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻃﺮﺍﻑ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﻭ ﺷﻤﺎﻝ ﺍﻳﻦ ﻣﺤﻞ ﺣﻔﺎﻅﻫﺎﻳﯽ‬ ‫ﺗﻌﺒﻴﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺍﻃﺮﺍﻑ ﺳــﮑﻮﯼ ﺩﻳﺪﻩ ﺑﺎﻧﯽ ﺩﻳﻮﺍﺭﻩﺍﯼ ﺳــﺎﺧﺘﻪ ﺷﺪﻩ‬ ‫ﮐﻪ ﺩﺍﺭﺍﯼ ‪ ٢٤‬ﭘﻨﺠﺮﻩ ﻗﻮﺳــﯽ ﺷــﮑﻞ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﭼﻬﺎﺭ‬ ‫ﮔﻮﺷــﻪ ﺩﻳﻮﺍﺭﻩ ‪ ٤‬ﺑﺮﺝ ﺑﻪ ﺳﺒﮏ ﻋﺮﺑﯽ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺩﻳــﻮﺍﺭﻩ ﺟﻨﻮﺑــﯽ ﺩﺭ ﺩﺍﺧﻞ ﻭ ﺧــﺎﺭﺝ ﭼﻨﺪﻳﻦ ﻃﺎﻗﭽﻪ‬ ‫ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ﺷﮑﻞ ﻗﻮﺳﯽ ﺩﺍﺭﺩ‪ .‬ﺩﺭ ﻧﻤﺎﯼ ﺩﻳﻮﺍﺭﻩ‬ ‫ﺷﻤﺎﻟﯽ ﻳﮏ ﺩﺭ ﺑﺮﺍﯼ ﺭﺳﻴﺪﻥ ﺑﻪ ﺳﮑﻮ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﺷﺪﻩ‬ ‫ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﺳــﺎﺧﺘﻤﺎﻥﻫﺎ ﺍﺣﺘﻤﺎﻻ ﺩﺭ ﺳﻠﺴﻠﻪﻫﺎﯼ ﻳﻮﺍﻥ ﻭ‬ ‫ﻣﻴﻨﮓ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻣﺘﺎﺳــﻔﺎﻧﻪ ﺩﺭ ﺳﻠﺴﻠﻪ ﻣﻴﻨﮓ ﺑﺨﺶﻫﺎﯼ ﻣﺬﮐﻮﺭ ﺍﺯ ﺑﻴﻦ‬ ‫ﺭﻓﺘﻪ ﻭ ﭘﻨﺠﺮﻩﻫﺎ ﻓﺮﻭ ﺭﻳﺨﺘﻪ ﺍﺳﺖ‪.‬‬ ‫‪ (٢‬ﺑﺎﻡ ﺳــﺎﻟﻦ ﻧﻤﺎﺯﺧﺎﻧﻪ ﺍﺻﻠــﯽ‪ ،‬ﺑﺎﻡ ﻧﻤﺎﺯﺧﺎﻧﻪ ﺍﺻﻠﯽ ﺩﺭ‬ ‫ﺩﻭﺭﺍﻥ ﺳــﻮﻧﮓ ﻭ ﻳﻮﺍﻥ ﺗﻔﺎﻭﺕﻫﺎﻳﯽ ﺩﺍﺷــﺘﻪ ﺍﺳﺖ‪ .‬ﮐﺘﻴﺒﻪ‬ ‫ﺳــﻨﮕﯽ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﺑﯽ ﻭ ﮐﺘﺎﺏ ﻳﺎﺩﺩﺍﺷــﺖﻫﺎﯼ ﻣﺴــﺠﺪ‬ ‫ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﺍﺷــﺎﺭﻩ ﺩﺍﺭﺩ ﮐﻪ ﺩﺭ ﺩﻭﺭﺍﻥ ﻣﻴﻨﮓ ﺩﺭ ﺑﺎﺭﻩ‬ ‫ﺯﻣﺎﻥ ﺗﺨﺮﻳﺐ ﺍﻳﻦ ﺑﺎﻡ ﻭ ﻧﻮﺳــﺎﺯﯼ ﺁﻥ ﺯﻣﺎﻥﻫﺎﯼ ﻣﺨﺘﻠﻔﯽ‬ ‫ﻣﻄﺮﺡ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﻣﻘﺎﻟﻪ ﻭﺭﻭﺩ ﺍﺳــﻼﻡ ﺑﻪ ﭼﻴﻦ ﻭ ﭼﻮﺍﻥ ﺟﻮ ﺁﻣﺪﻩ ﺍﺳﺖ‪:‬‬ ‫ﺷﺎﻳﻊ ﺷﺪﻩ ﺑﻮﺩ ﮐﻪ ﺑﺎﻡ ﻧﻤﺎﺯﺧﺎﻧﻪ ﺩﺭ ﺍﻭﺍﻳﻞ ﺩﻭﺩﻣﺎﻥ ﻣﻴﻨﮓ‬ ‫ﻭ ﺩﺭ ﺟﺮﻳﺎﻥ ﺟﻨﮓ ﺗﺨﺮﻳﺐ ﺷــﺪﻩ ﺍﻣﺎ ﺩﻳﻮﺍﺭﻩ ﭼﻮﻥ ﻣﺤﮑﻢ‬ ‫ﺑﻮﺩﻩ ﺑﺮﺟﺎ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﻧﻮﺳــﺎﺯﯼ ﻣﺴــﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﺩﺭ ﺳــﺎﻝ‬ ‫‪ ١٦٠٩‬ﺁﻣﺪﻩ ﺍﺳــﺖ‪ :‬ﺑﺎﻡ ﻧﻤﺎﺯﺧﺎﻧﻪ ﺩﺭ ﺳــﺎﻝ ‪ ١٦٠٧‬ﺑﺮﺍﺛﺮ‬ ‫ﺯﻣﻴﻦ ﻟﺮﺯﻩ ﻓﺮﻭ ﺭﻭﻳﺨﺘﻪ ﻭ ﺩﺭ ‪ ١٦٠٨‬ﻣﺮﻣﺖ ﺷــﺪﻩ ﺍﺳــﺖ‪.‬‬ ‫ﺍﻳﻦ ﺑﻨﺎ ﺩﻭ ﻃﺒﻘﻪ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺷﺮﻕ ﻭ ﺑﺎﻻﯼ ﺑﻨﺎ ﻳﮏ ﮐﻮﺷﮏ‬ ‫ﺑﻪ ﻧﺎﻡ ﮐﻮﺷﮏ ﺯﻭ ﺷﻨﮓ ﺑﻪ ﻣﻌﻨﺎﯼ ﺳﺘﺎﻳﺶ ﺣﮑﻴﻢ ﺳﺎﺧﺘﻪ‬ ‫ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ ﮐﺘﺎﺏ ﻣﺴــﺠﺪ ﭼﻴﻨــﮓ ﺟﻴﻨﮓ ﭼﻮﺍﻥ ﺟﻮ‬ ‫ﮐﻪ ﻫﻮﺍﻧﮓ ﭼﻴﻮ ﻳﻮﻥ ﻧﻮﺷــﺘﻪ ﺑﺮ ﺁﻥ ﺍﺳــﺖ ﮐﻪ ﺩﺭ ﺳــﺎﻝ‬ ‫‪ ١٦٠٧‬ﺍﻳــﻦ ﺑﻨــﺎ ﺑﺮﺍﺛﺮ ﺯﻣﻴﻦ ﻟﺮﺯﻩ ﺑــﺰﺭﮒ ﻓﺮﻭﺭﻳﺨﺘﻪ ﻭﻟﯽ‬ ‫ﮐﺎﺭ ﻧﻮﺳﺎﺯﯼ ﺩﺭ ﻣﺎﻩ ‪ ٩‬ﺳﺎﻝ ‪ ١٦٠٩‬ﺗﻤﺎﻡ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻣﻬﻢ‬ ‫ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﺑﺎﻡ ﻧﻤﺎﺯﺧﺎﻧﻪ ﺑﻠﻨﺪ ﻭ ﺑﺎ ﺷﮑﻮﻩ ﺑﻮﺩﻩ ﻭ ﺩﺭ ﮐﻨﺎﺭ‬ ‫ﺳــﺎﻳﺮ ﺑﻨﺎﻫﺎﯼ ﻣﺴﺠﺪ ﺍﺯ ﺟﻤﻠﻪ ﮐﻮﺷﮏ ﺭﻭﯼ ﻃﺎﻕ ﺭﺍﻫﺮ ﻭ‬ ‫ﺑﺮﺟﮏﻫﺎ ﺩﺭﺧﺸﺶ ﺧﺎﺻﯽ ﺑﻪ ﺷﻬﺮ ﻣﯽﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﺍﺑﻨﻴﻪ ﺩﻳﻦ ﺍﺳــﻼﻡ ﺩﺭ ﭼﻴﻦ ﮐﻪ ﻟﻮ ﺑﻴﻨﮓ ﺟﻴﻪ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١٠٨‬‬

‫ﻭ ﺟﺎﻧﮓ ﮔﻮﺍﻧﮓ ﺷﻴﻦ ﻧﻮﺷﺘﻪ ﺍﻧﺪ ﺁﻣﺪﻩ ﺍﺳﺖ‪ :‬ﺑﺎﻡ ﻧﻤﺎﺯﺧﺎﻧﻪ‬ ‫ﺩﺭ ﺩﻭﺭﺍﻥ ﺳــﻮﻧﮓ ﺷﻤﺎﻟﯽ ﺳﺎﺧﺘﻪ ﺷــﺪﻩ ﺩﺭ ﺩﻭﺭﺍﻥ ﻳﻮﺍﻥ‬ ‫ﻧﻮﺳﺎﺯﯼ ﺷﺪﻩ ﻭ ﺩﺭ ﺳﻠﺴــﻠﻪ ﻣﻴﻨﮓ ﻓﺮﻭﺭﻳﺨﺘﻪ ﺍﺳﺖ‪ .‬ﺍﻳﻦ‬ ‫ﺑﺎﻡ ﭼﻮﺑﯽ ﺑﻮﺩﻩ ﺍﻣــﺎ ﺩﻳﻮﺍﺭﻩﻫﺎﯼ ﺁﻥ ﺑﻌﺪ ﺍﺯ ﻓﺮﻭﺭﻳﺨﺘﻦ ﺑﺎﻡ‬ ‫ﺳﺎﻟﻢ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪ .‬ﺑﺎﻡ ﻧﻮﺳﺎﺯﯼ ﺷﺪﻩ ﻣﺴﺠﺪ ﺩﺭ ﺍﻭﺍﻳﻞ ﻗﺮﻥ‬ ‫ﺑﻴﺴﺘﻢ ﭘﺎﺑﺮﺟﺎ ﻣﺎﻧﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (٣‬ﻣﺎﺫﻧﮕﺎﻩ ﻣﺴﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ‪ ،‬ﺍﻳﻦ ﺑﺨﺶ ﺑﻪ ﺷﮑﻞ‬ ‫ﺳﺘﻮﻧﯽ ﺑﻠﻨﺪ ﻭ ﺳﺮ ﺑﻪ ﻓﻠﮏ ﮐﺸﻴﺪﻩ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ‬ ‫ﺑﻨــﺎ ﺩﺍﺭﺍﯼ ‪ ٧‬ﻃﺒﻘﻪ ﺑــﻮﺩﻩ ﻭ ﻭ ﺩﺭ ﮐﻨﺎﺭ ﺑﺮﺝ ﺟﻦ ﮔﻮﺍ ﻣﻌﺒﺪ‬ ‫ﮐﺎﯼ ﻳﻮﺍﻥ ﭼﻮﺍﻥ ﺟﻮ ﻭ ﺑﺮﺝ ﻭﺍﻥ ﺷــﻮ ﺩﺭ ﻏﺮﺏ ﺳــﻪ ﻣﺤﻞ‬ ‫ﻣﻌﺮﻭﻑ ﻣﻨﻄﻘﻪ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﭼﻮﺍﻥ ﺟﻮ ﺁﻣﺪﻩ ﺍﺳﺖ‬ ‫ﺍﻳــﻦ ﻣﺎﺫﻧﻪ ﻳﮏ ﻣﻌﻤﺎﺭﯼ ﺍﺳــﻼﻣﯽ ﻭ ﻋﺮﺑﯽ ﺑﻮﺩﻩ ﮐﻪ ﺑﻴﺶ‬ ‫ﺍﺯ ‪ ٤٠‬ﻣﺘﺮ ﺍﺭﺗﻔﺎﻉ ﺩﺍﺷــﺘﻪ ﺍﺳﺖ‪ .‬ﺷﺒﺎﻫﺘﯽ ﻫﻢ ﺑﺎ ﺑﺮﺝﻫﺎﯼ‬ ‫ﭼﻴﻨﯽ ﺩﺍﺷــﺘﻪ ﺍﺳﺖ‪ .‬ﻇﺎﻫﺮﺍ ﺍﻳﻦ ﻣﺎﺫﻧﻪ ﺩﺭ ﺍﻭﺍﺳﻂ ﻗﺮﻥ ‪١٦‬‬ ‫ﻓﺮﻭﺭﻳﺨﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺳــﺎﻝ ‪ ١٥٦٧‬ﺩﺭ ﺩﻭﺭﺍﻥ ﻣﻴﻨــﮓ ‪ ٥‬ﻃﺒﻘﻪ ﭼﻮﺑﯽ ﺁﻥ‬ ‫ﻧﻮﺳــﺎﺯﯼ ﺷﺪﻩ ﻭﻟﯽ ﺩﺭ ﺳــﺎﻝ ‪ ١٦٨٧‬ﺗﻮﻓﺎﻥ ﺁﻥ ﺭﺍ ﺍﺯ ﺑﻴﻦ‬ ‫ﺑﺮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺑﺮﺝ ﻗﺒﻞ ﺍﺯ ﻗﺮﻥ ﺑﻴﺴﺘﻢ ﻭﻳﺮﺍﻥ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (٤‬ﺗﺎﻻﺭ ﻣﻴﻨﮓ ﺷــﺎﻥ ﺩﺭ ﮔﻮﺷــﻪ ﻏﺮﺑﯽ ﻧﻤﺎﺯﺧﺎﻧﻪ‪ ،‬ﺍﻳﻦ‬ ‫ﺗﺎﻻﺭ ﺩﺭ ﺳﺎﻝ ‪ ١٦٠٩‬ﺩﺭ ﺩﻭﺭﺍﻥ ﻣﻴﻨﮓ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﭘﺲ ﺍﺯ ﻭﻳﺮﺍﻧﯽ ﺑــﺎﻡ ﻧﻤﺎﺯﺧﺎﻧﻪ ﺍﻳﻨﺠﺎ ﻧﻤﺎﺯﺧﺎﻧﻪ ﻣﻮﻗﺖ ﺑﺮﺍﯼ‬ ‫ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺷــﻬﺮ ﺑﻮﺩﻩ ﺍﺳــﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺗﺎﻻﺭ ﻫﻢ ﺑﻌﺪﺍ ﻭﻳﺮﺍﻥ‬ ‫ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺣﻴﺎﻁ ﻭ ﺧﺎﻧﻪﻫﺎﯼ ﺍﻃﺮﺍﻑ ﻭ ﺳﻪ ﺍﻃﺎﻕ ﺩﻳﮕﺮ ﺭﺍ‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﻣﺮﺩﻡ ﺟﻨﻮﺏ ﻓﻮﺟﻴﺎﻥ ﺑﺎﺯﺳﺎﺯﯼ ﮐﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﺩﺭ ﺍﻭﺍﻳﻞ ﻗﺮﻥ ﺑﻴﺴــﺘﻢ ﺗﻐﻴﻴﺮﺍﺕ ﺩﻳﮕﺮﯼ ﺭﺥ ﺩﺍﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺷﮑﻞ ﺁﻥ ﻫﻤﺎﻧﻨﺪﺧﺎﻧﻪ ﻣﺴﮑﻮﻧﯽ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﮔﻔﺘﻪ ﺍﻧﺪ ﺍﻳﻦ‬ ‫ﺳﺎﺧﺘﻤﺎﻥ ﺩﺭ ﺳﺎﻝ ‪ ١٩٥٠‬ﻓﺮﻭﺭﻳﺨﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺗﺎﻻﺭ ﻣﻴﻨﮓ ﺷﺎﻥ ﮐﻨﻮﻧﯽ ﺩﺭ ﺳﺎﻝ ‪ ١٥٣‬ﻭ ﺳﭙﺲ ‪١٩٩٨‬‬ ‫ﺑﺎﺯﺳﺎﺯﯼ ﻭ ﻣﺮﻣﺖ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (٥‬ﻣﺤﻞ ﺗﻄﻬﻴﺮ ﺭﻭﺡ‪ ،‬ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ‬ ‫ﭼﻮﺍﻥ ﺟﻮ ﺁﻣﺪﻩ ﺍﺳــﺖ ﮐﻪ ﻣﺤﻞ ﺗﻄﻬﻴﺮ ﺭﻭﺡ ﻣﺴــﺠﺪ ﺑﻪ‬ ‫ﻧﺎﻡ ﺁﺳــﻤﺎﻥ ﻏﺮﺑﯽ ﺷﻨﺎﺧﺘﻪ ﻣﯽﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺑﺨﺶ ﻫﻢ‬ ‫ﺑﻌــﺪ ﺍﺯ ﺯﻣﻴﻦ ﻟﺮﺯﻩ ‪ ١٦٠٧‬ﺍﺯ ﺑﻴــﻦ ﺭﻓﺘﻪ ﻭ ﺑﺎﺭ ﺩﻳﮕﺮ ﻣﺮﺩﻡ‬ ‫ﺁﻥ ﺭﺍ ﺳــﺎﺧﺘﻪﺍﻧﺪ‪ .‬ﺩﺭ ﺍﻭﺍﻳــﻞ ﻗﺮﻥ ﺑﻴﺴــﺘﻢ ﺍﻳﻨﺠﺎ ﺑﻪ ﺧﺎﻧﻪ‬ ‫ﺗﺒﺪﻳﻞ ﺷﺪﻩ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺩﻫﻪ ﺑﻴﺴﺘﻢ ﺍﻳﻦ ﻗﺮﻥ ﺑﺨﺶﻫﺎﻳﯽ‬ ‫ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺪﺭﺳﻪ ﻭ ﺍﻗﺎﻣﺘﮕﺎﻩ ﺩﺍﻧﺶ ﺁﻣﻮﺯﺍﻥ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﻩ‬

‫ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫‪ (٥‬ﻣﻮﻓﻘﻴﺖﻫﺎﯼ ﻣﻌﻤﺎﺭﯼ‬ ‫‪ (١‬ﺁﻣﻴﺨﺘﮕﯽ ﻣﻌﻤﺎﺭﯼ ﻋﺮﺑﯽ ﻭ ﻣﻌﻤﺎﺭﯼ ﺳﻨﺘﯽ ﭼﻴﻦ ﻭ‬ ‫ﻫﻤﭽﻨﻴﻦ ﻣﻌﻤﺎﺭﯼ ﻣﺤﻠﯽ ﻓﻮﺟﻴﺎﻥ‬ ‫ﺑﻨﺎﻫﺎﯼ ﻣﺴــﺠﺪ ﻋﻤﺪﺗﺎ ﺩﺭ ﺩﻭﺭﺍﻥ ﺳــﻮﻧﮓ ﻭ ﻳﻮﺍﻥ ﻭ ﺑﺎ‬ ‫ﺳﺒﮏ ﻣﻌﻤﺎﺭﯼ ﻋﺮﺑﯽ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﻭﻟﯽ ﺩﺭ ﺑﺮﺧﯽ ﺍﺯ ﻧﻘﺎﻁ‬ ‫ﻣﯽﺗﻮﺍﻥ ﻣﻌﻤﺎﺭﯼ ﺳﻨﺘﯽ ﭼﻴﻦ ﻭ ﻣﻌﻤﺎﺭﯼ ﻣﺤﻠﯽ ﻓﻮﺟﻴﺎﻥ‬ ‫ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﮐﺮﺩ‪.‬‬ ‫ﺑﺮﺍﯼ ﻣﺜﺎﻝ ﺩﺭ ﺳــﺎﺧﺖ ﻃــﺎﻕ ﺭﻭﯼ ﺭﺍﻫﺮﻭ ﺍﺯ ﺭﻭﺵﻫﺎﯼ‬ ‫ﻣﻌﻤﺎﺭﯼ ﺳــﻨﺘﯽ ﭼﻴﻦ ﺍﺳــﺘﻔﺎﺩﻩ ﺷﺪﻩ ﺍﺳــﺖ‪ .‬ﺩﺭ ﺳﺎﺧﺖ‬ ‫ﺑﺮﺧﯽ ﺍﺯ ﭘﻨﺠﺮﻫــﺎ ﺭﺩ ﻣﻌﻤﺎﺭﯼ ﻣﺤﻠﯽ ﺩﺭ ﺟﻨﻮﺏ ﻓﻮﺟﻴﺎﻥ‬ ‫ﺩﻳﺪﻩ ﻣﯽﺷﻮﺩ‪.‬‬ ‫ﻟﻮ ﺑﻴﻨﮓ ﺟﻴﻪ ﻭ ﺟﺎﻧــﮓ ﮔﻮﺍﻧﮓ ﻟﻴﻦ ﺩﺭ ﮐﺘﺎﺏ ﺑﻨﺎﻫﺎﯼ‬ ‫ﺍﺳــﻼﻣﯽ ﺩﺭ ﭼﻴﻦ ﺍﺷــﺎﺭﻩ ﮐﺮﺩﻩ ﺍﻧﺪ ﮐﻪ ﻣﻌﻤﺎﺭﯼ ﻣﺴــﺠﺪ‬ ‫ﻧﺸــﺎﻥ ﻣﯽﺩﻫﺪ ﺭﻭﺵﻫﺎﯼ ﻣﻌﻤﺎﺭﯼ ﺍﺳــﻼﻣﯽ ﺷﺒﻴﻪ ﺷﺒﻪ‬ ‫ﺟﺰﻳﺮﻩ ﻋﺮﺑﺴــﺘﺎﻥ ﺑﺎ ﻣﻌﻤﺎﺭﯼﻫﺎﯼ ﺳﻨﺘﯽ ﭼﻴﻦ ﻭ ﻣﺤﻠﯽﻫﺎ‬ ‫ﺩﺭ ﻫﻢ ﺁﻣﻴﺨﺘﻪ ﻭ ﺍﺭﺯﺵ ﻣﻌﻤﺎﺭﯼ ﻣﺴﺠﺪ ﺭﺍ ﺑﺎﻻ ﺑﺮﺩﻩ ﻭ ﺁﻥ‬ ‫ﺭﺍ ﺑﻪ ﻧﺸــﺎﻧﻪﺍﯼ ﺍﺯﺗﺒﺎﺩﻻﺕ ﻓﺮﻫﻨﮕﯽ ﻭ ﻣﺬﻫﺒﯽ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ‬ ‫ﺗﺒﺪﻳﻞ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺷــﺎﻳﺎﻥ ﺫﮐــﺮ ﺁﻧﮑــﻪ ﺍﻳــﻦ ﻣﻬﻤﺎﺭﯼﻫــﺎ ﺑﺎﻋﺚ ﺷــﺪ ﺗﺎ‬ ‫ﺳﺎﺧﺘﻤﺎﻥﻫﺎﯼ ﺍﺳــﻼﻣﯽ ﻣﻌﻤﺎﺭﯼ ﺳﻨﺘﯽ ﭼﻴﻦ ﺭﺍ ﻫﻢ ﺩﺭ‬ ‫ﺧﻮﺩ ﺟﺎﯼ ﺩﻫــﺪ ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺭﻭﺵﻫــﺎﯼ ﻣﻌﻤﺎﺭﯼ ﺑﺘﺪﺭﻳﺞ‬ ‫ﺗﻐﻴﻴﺮﺍﺕ ﺯﻳﺎﺩﯼ ﮐﺮﺩ ﻭ ﺗﻔﺎﻭﺕﻫﺎﯼ ﺁﻥ ﮐﺎﻣﻼ ﺁﺷﮑﺎﺭ ﺷﺪ‪.‬‬ ‫‪ (٢‬ﺩﺭ ﺳﺎﺧﺖ ﻃﺎﻕ ﺭﻭﯼ ﺭﺍﻫﺮﻭ ﻭ ﻳﺎ ﺭﺍﻫﺮﻭ ﺩﻳﻮﺍﺭﻩ ﻏﺮﺑﯽ‬ ‫ﻧﻤﺎﺯﺧﺎﻧﻪ ﻧﻴﺰ ﻣﻌﻤﺎﺭﯼ ﺍﺳﻼﻣﯽ ﺩﺭ ﭼﻴﻦ ﻣﺸﺎﻫﺪﻩ ﻣﯽﺷﻮﺩ‪.‬‬ ‫ﺩﺭ ﺩﻳﻮﺍﺭﻩ ﻏﺮﺑﯽ ‪ ٦‬ﻃﺎﻗﭽﻪ ﻗﻮﺳــﯽ ﺷﮑﻞ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﮐﻪ‬ ‫ﺑﺎ ﺩﺭﻳﭽﻪﻫﺎ ﻭ ﭘﻨﺠﺮﻩﻫﺎ ﻫﻢ ﺗﻔﮑﻴﮏ ﺷﺪﻩ ﻭ ﻫﻢ ﻣﻌﻤﺎﺭﯼ ﺭﺍ‬ ‫ﻣﻨﺤﺼﺮ ﺑﻔﺮﺩ ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫‪ (٣‬ﺭﻭﺵ ﺳــﺎﺧﺖ ﻃﺎﻕ ﻭ ﺩﻳﻮﺍﺭﻩ ﻧﻤﺎﺯﺧﺎﻧﻪ ﺑﺴﻴﺎﺭ ﻗﺎﺑﻞ‬ ‫ﺗﻮﺟﻪ ﺍﺳﺖ‪ .‬ﺳﻨﮕﻬﺎﻳﯽ ﺩﺭ ﺍﻳﻦ ﻃﺎﻕ ﻭ ﺩﻳﻮﺍﺭﻩ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﻩ‬ ‫ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳــﺖ ﮐﻪ ﺧﺎﺭﺍﯼ ﺳﺒﺰ ﺑﻮﺩﻩ ﺍﺳﺖ ﻭ " ﻟﻴﻮ ﺟﯽ‬ ‫ﭘﻴﻨﮓ " ﺑﺎﺳــﺘﺎﻥ ﺷﻨﺎﺱ ﻭ ﮐﺎﺭﺷــﻨﺎﺱ ﻣﻌﻤﺎﺭﯼ ﭼﻴﻦ ﺩﺭ‬ ‫ﺍﻳﻦ ﺑﺎﺭﻩ ﻣﯽﮔﻮﻳﺪ‪ :‬ﺩﺭ ﻣﻴﺎﻥ ﺳــﺎﺧﺘﻤﺎﻥﻫﺎﯼ ﺍﺳــﻼﻣﯽ ﺩﺭ‬ ‫ﺩﺍﺧﻞ ﭼﻴﻦ ﺗﻨﻬﺎ ﺩﺭ ﺍﻳﻦ ﻣﺴــﺠﺪ ﺍﺯ ﺍﻳﻦ ﻧﻮﻉ ﺳــﻨﮓ ﺳﺒﺰ‬ ‫ﺭﻧﮓ ﺍﺳﺘﻔﺎﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﺳــﻨﮓﻫﺎ ﻧﻘﺶ ﻭ ﻧﮕﺎﺭ ﮔﻞ ﺩﺍﺷــﺘﻪ ﻭ ﻣﻨﺒﺖ ﮐﺎﺭﯼ‬ ‫ﺷــﺪﻩ ﻭ ﺩﺭ ﺳﻘﻒﻫﺎ ﺍﺯ ﺁﻥ ﺍﺳﺘﻔﺎﺩﻩ ﺷﺪﻩ ﻭ ﺿﻤﻨﺎ ﺁﻳﺎﺗﯽ ﺍﺯ‬

‫ﻗﺮﺁﻥ ﮐﺮﻳﻢ ﺭﻭﯼ ﺁﻧﻬﺎ ﻧﻘﺶ ﺑﺴﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﺩﻳﻮﺍﺭﻩ ﺳﺒﺰ ﺭﻧﮓ ﻭ ﻣﺤﮑﻢ ﻣﻮﺟﺐ ﺷﺪﻩ ﺍﺳﺖ ﺗﺎ ﺑﺎﺯﺩﻳﺪ‬ ‫ﮐﻨﻨﺪﮔﺎﻥ ﺑﻪ ﺍﻳﻦ ﻣﻌﻤﺎﺭﯼ ﺑﯽﻧﻈﻴﺮ ﺧﻴﺮﻩ ﺷﻮﻧﺪ‪ .‬ﺭﻧﮓ ﺳﺒﺰ‬ ‫ﻧﻴﺰ ﺩﺭ ﻣﻌﻤﺎﺭﯼ ﺍﺳــﻼﻣﯽ ﺑﺴﻴﺎﺭ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﺍﺳﺖ ﻭ ﺍﻟﺒﺘﻪ‬ ‫ﻫﻤﻴﻦ ﺳﻨﮓﻫﺎﯼ ﺳــﺒﺰ ﺩﺭ ﺍﻳﻦ ﻣﺴﺠﺪ ﺑﺎﻋﺚ ﺷﺪﻩ ﺍﺳﺖ‬ ‫ﺗﺎ ﻣﺴــﺠﺪ ﺩﺭ ﺑﻨﺎﻫﺎﯼ ﺍﺳﻼﻣﯽ ﺟﺰﻭ ﺁﺛﺎﺭ ﮐﻤﻴﺎﺏ ﻣﺤﺴﻮﺏ‬ ‫ﺷﻮﺩ‪.‬‬ ‫‪ (٤‬ﺧﻮﺷﻨﻮﻳﺴــﯽ ﻭ ﺣﮑﺎﮐﯽ ﺭﻭﯼ ﺳﻨﮓ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﺑﯽ‬ ‫ﺩﺭ ﻣﺴﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﭼﻮﺍﻥ ﺟﻮ‬ ‫ﺍﺯ ﺟﻤﻠــﻪ ﺍﻳﻨﻬﺎ ﻣﯽﺗﻮﺍﻥ ﺑﻪ ﺍﺛﺮ ﺳــﻨﮕﯽ ﺑﺎ ﺳــﻮﺭﻩﻫﺎﯼ‬ ‫ﻗﺮﺁﻧﯽ ﺭﻭﯼ ﺩﻳﻮﺍﺭﻩ ﺟﻨﻮﺑﯽ ﻭ ﻣﺠﺎﻭﺭﺕ ﺧﻴﺎﺑﺎﻥ‪ ،‬ﺍﺛﺮ ﺳﻨﮕﯽ‬ ‫ﺑﺎ ﻧﻮﺷﺘﻪﻫﺎﯼ ﻋﺮﺑﯽ ﺑﺮ ﻃﺎﻕ ﺭﻭﯼ ﺭﺍﻫﺮﻭ‪ ،‬ﺣﺠﺎﺭﯼ ﺑﺮﺟﺴﺘﻪ‬ ‫ﺑﺮ ﺑﺎﻻﯼ ﭘﻨﺠﺮﻩﻫﺎﯼ ﻧﻤﺎﺯﺧﺎﻧﻪ‪ ،‬ﮐﺘﻴﺒﻪ ﺳﻨﮕﯽ ﺭﻭﯼ ﺭﺍﻫﺮﻭ‪،‬‬ ‫ﺧﻮﺷﻨﻮﻳﺴــﯽ ﻭ ﻧﮕﺎﺭﺵ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﺑﯽ ﻭ ﻧﮕﺎﺷﺘﻦ ﺁﻳﺎﺗﯽ ﺍﺯ‬ ‫ﻗﺮﺁﻥ ﺑﺮ ﺭﻭﯼ ﺩﺭ ﻧﻤﺎﺯﺧﺎﻧﻪ‪ ،‬ﮐﻨﺪﻩ ﮐﺎﺭﯼ ﺭﻭﯼ ﺩﻳﻮﺍﺭﻩ ﻏﺮﺑﯽ‬ ‫ﻧﻤﺎﺯﺧﺎﻧﻪ‪ ،‬ﮐﻨﺪﻩ ﮐﺎﺭﯼ ﺭﻭﯼ ﻃﺎﻗﭽﻪ ﻭ ﺁﺛﺎﺭ ﺩﻳﮕﺮﯼ ﺍﺷــﺎﺭﻩ‬ ‫ﮐﺮﺩ ﮐﻪ ﺳﺎﺑﻘﻪ ﺁﻧﻬﺎ ﺑﻪ ﻳﮑﻬﺰﺍﺭ ﺳﺎﻝ ﻣﯽﺭﺳﺪ‪.‬‬ ‫ﺍﻳﻨﻬﺎ ﻧﻪ ﺗﻨﻬﺎ ﻗﺪﻣﺖ ﺍﻳﻦ ﻣﺴــﺠﺪ ﺭﺍ ﻧﺸﺎﻥ ﻣﯽﺩﻫﺪ ﺑﻠﮑﻪ‬ ‫ﺍﺯ ﻏﻨﺎﯼ ﺁﺛﺎﺭ ﺑﺎﺳــﺘﺎﻧﯽ ﭼﻴﻦ ﺧﺒﺮ ﻣﯽﺩﻫﺪ‪ .‬ﺍﻳﻦ ﻣﺴــﺠﺪ‬ ‫ﻳﮑــﯽ ﺍﺯ ﻗﺪﻳﻤﯽﺗﺮﻳﻦ ﻭ ﮔــﺮﺍﻥ ﺑﻬﺎﺗﺮﻳﻦ ﺁﺛﺎﺭ ﺍﺳــﻼﻣﯽ ﻭ‬ ‫ﺑﺎﺳﺘﺎﻧﯽ ﺩﺭ ﭼﻴﻦ ﻣﺤﺴﻮﺏ ﻣﯽﺷﻮﺩ‪.‬‬ ‫‪ (٥‬ﻃﺮﺍﺣﯽ ﻭ ﺗﺮﺗﻴﺒﺎﺕ ﻣﺴــﺠﺪ‪ ،‬ﺩﺭ ﺍﻳﻦ ﻣﺴﺠﺪ ﺑﺮﺧﯽ‬ ‫ﻣﺴــﺎﻳﻞ ﺑﺎﻳﺪ ﻣــﻮﺭﺩ ﺗﻮﺟﻪ ﻗﺮﺍﺭ ﮔﻴﺮﺩ ﮐــﻪ ﻧﻈﻢ ﺧﺎﺻﯽ ﺭﺍ‬ ‫ﺗﺪﺍﻋﯽ ﻣﯽﮐﻨﺪ‪ .‬ﺑــﺮﺍﯼ ﻧﻤﻮﻧﻪ ‪ ٩٩‬ﻗﻮﺱ ﺑﺰﺭﮒ ﻭ ﮐﻮﭼﮏ‪،‬‬ ‫ﻇﺎﻫــﺮﺍ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺑﺎ ﺍﻳــﻦ ﻋﺪﺩ ﻣﯽﺧﻮﺍﺳــﺘﻨﺪ ﺗﻘﺪﺱ ﻭ‬ ‫ﺍﺣﺘﺮﺍﻡ ﺑﻪ ﺧﺪﺍﻭﻧﺪ ﻣﺘﻌﺎﻝ ﺭﺍ ﻧﺸــﺎﻥ ﺩﻫﻨﺪ‪ ٩ .‬ﺩﺭﻭﺍﺯﻩ ﻧﺸﺎﻧﻪ‬ ‫‪ ٩‬ﺁﺳﻤﺎﻥ ﺩﺭ ﮐﻴﻬﺎﻥ ﻭ ‪ ١٢‬ﺳﺘﻮﻥ ﻧﺸﺎﻧﻪ ‪ ١٢‬ﻣﺎﻩ ﺩﺭ ﺳﺎﻝ ﻭ‬ ‫‪ ٤‬ﺑﺮﺝ ﻧﺸﺎﻧﻪ ‪ ٤‬ﻓﺼﻞ ﻭ ‪ ٢٤‬ﭘﻨﺠﺮﻩ ﻧﺸﺎﻧﻪ ‪ ٢٤‬ﺭﻭﯼ ﺍﺯ ﺳﺎﻝ‬ ‫ﺧﻮﺭﺷﻴﺪﯼ ﺩﺭ ﺗﻘﻮﻳﻢ ﺳﻨﺘﯽ ﭼﻴﻦ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١٠٩‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫‪ (٦‬ﺍﺭﺯﺵ ﺁﺛﺎﺭ ﻗﺪﻳﻤﯽ ﻭ ﺑﺎﺳﺘﺎﻧﯽ‬ ‫ﺍﺭﺯﺵ ﺁﺛﺎﺭ ﺑﺎﺳﺘﺎﻧﯽ ﻣﺴﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﭼﻮﺍﻥ ﺟﻮ ﺭﺍ‬ ‫ﺩﺭ ﺳﻪ ﺩﺳﺘﻪﺑﻨﺪﯼ ﺍﺭﺯﻳﺎﺑﯽ ﮐﺮﺩ‪.‬‬ ‫‪ (١‬ﺍﺭﺯﺵ ﺑﻨﺎﯼ ﻣﺴــﺠﺪ‪ ،‬ﺷــﻤﺎﺭﯼ ﺍﺯ ﺑﺎﺳﺘﺎﻥ ﺷﻨﺎﺳﺎﻥ‬ ‫ﺩﺭ ﺩﻭﺭﻩ ﭼﻴﻦ ﻧﻮ ﺍﻳﻦ ﺍﺛﺮ ﺭﺍ ﺑﺴــﻴﺎﺭ ﺑﺎ ﺍﺭﺯﺵ ﺩﺍﻧﺴــﺘﻪﺍﻧﺪ‪.‬‬ ‫ﺍﻳﻦ ﻣﺴــﺠﺪ ﺍﺯ ﺳﻨﮓ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﻭ ﻫﻨﺮ ﻣﻌﻤﺎﺭﯼ ﺩﺭ ﺁﻥ‬ ‫ﺑﻪ ﮐﺎﺭ ﺭﻓﺘﻪ ﺍﺳــﺖ ﮐﻪ ﻫﻤﭽﻨﺎﻥ ﺑﺪﻳﻊ ﻭ ﻣﻤﺘﺎﺯ ﺍﺳﺖ ﻭ ﺑﻪ‬

‫ﻣﺮﺍﺗﺐ ﺑﻬﺘﺮ ﺍﺯ ﻣﺴﺠﺪ ﮔﻮﺍﻧﮓ ﺟﻮ ﻭ ﺟﻪ ﺟﻴﺎﻧﮓ ﺩﺭ ﺟﻨﻮﺏ‬ ‫ﻭ ﺷﺮﻕ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳــﻦ ﻣﺴــﺠﺪ ﺗﻨﻬﺎ ﻣﺴــﺠﺪﯼ ﺍﺳــﺖ ﮐﻪ ﺳــﺒﮏﻫﺎﯼ‬ ‫ﻣﻌﻤﺎﺭﯼ ﻋﺮﺑﯽ ﻭ ﭼﻴﻨﯽ ﺩﺭ ﻗﺪﻳﻢ ﺩﺭ ﺁﻥ ﺑﮑﺎﺭ ﺭﻓﺘﻪ ﺍﺳﺖ ﻭ‬ ‫ﺍﺯ ﮐﻬﻦﺗﺮﻳﻦ ﻣﺴﺎﺟﺪ ﺩﺭ ﭼﻴﻦ ﺑﻪ ﺣﺴﺎﺏ ﻣﯽﺁﻳﺪ‪.‬‬ ‫ﺍﻳﻦ ﻣﺴــﺠﺪ ﻫﻤﭽﻮﻥ ﻣﺴــﺠﺪ ﭼﻴﻨﮓ ﺟﻴﺎﺋﻮ ﺩﺭ ﺷﻬﺮ‬ ‫ﭼﺎﻧﮓ ﺍﻥ ﻭ ﻣﺴــﺠﺪ ﻫﻮﺍﯼ ﺷﻮﻧﮓ ﺩﺭ ﮔﻮﺍﻧﮓ ﺟﻮ ﺑﻪ ﻳﮏ‬ ‫ﺍﻧﺪﺍﺯﻩ ﺷﻬﺮﺕ ﺩﺍﺭﺩ‪.‬‬ ‫ﭘــﺲ ﺍﺯ ﺍﻳﺠﺎﺩ ﭼﻴﻦ ﻧﻮ ﺩﺍﻧﺸــﻤﻨﺪﺍﻥ ﻣﺴــﻠﻤﺎﻥ ﭼﻴﻦ‬ ‫ﻣﺴﺠﺪﻫﺎﯼ ﻣﺬﮐﻮﺭ ﺑﻪ ﻋﻼﻭﻩ ﻣﺴﺠﺪ ﻳﺎﻧﮓ ﺟﻴﺎﺋﻮ ﺭﺍ ﭼﻬﺎﺭ‬ ‫ﻣﺴﺠﺪ ﻗﺪﻳﻤﯽ ﭼﻴﻦ ﺩﺭ ﺳﻮﺍﺣﻞ ﺟﻨﻮﺏ ﺷﺮﻕ ﺩﺍﻧﺴﺘﻨﺪ‪.‬‬ ‫ﺩﺭ ﺳــﺎﻝ ‪ ١٩٦١‬ﻣﻴﻼﺩﯼ ﻣﺴﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﭼﻮﺍﻥ‬ ‫ﺟﻮ ﺍﺯ ﺳــﻮﯼ ﺩﻭﻟﺖ ﭼﻴﻦ ﺑﻪ ﻋﻨﻮﺍﻥ ﻧﺨﺴﺘﻴﻦ ﻭﺍﺣﺪ ﺍﺯ ﺁﺛﺎﺭ‬ ‫ﺑﺎﺳــﺘﺎﻧﯽ ﻣﻮﺭﺩ ﺣﻔﺎﻇﺖ ﻣﻠﯽ ﻗﺮﺍﺭ ﮔﺮﻓﺖ ﻭ ﻫﻤﭽﻮﻥ ﺷﻬﺮ‬ ‫ﻣﻤﻨﻮﻋﻪ ﻣﻮﺭﺩ ﺗﻮﺟﻪ ﺩﻭﻟﺖ ﻣﺮﮐﺰﯼ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﺩﻫﻪ ‪ ٩٠‬ﻗﺮﻥ ﺑﻴﺴــﺘﻢ ﺍﻳﻦ ﻣﺴﺠﺪ ﺩﺭ ﻓﻬﺮﺳﺖ ‪١٠‬‬ ‫ﻣﺴﺠﺪ ﻭ ﻣﻌﺒﺪ ﺑﺰﺭﮒ ﻭ ﻣﺸﻬﻮﺭ ﭼﻴﻦ ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪.‬‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﻣﺴﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﭼﻮﺍﻥ ﺟﻮ ﺍﻳﻦ ﻣﺴﺠﺪ‬ ‫ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﮑﯽ ﺍﺯ ﺑﻬﺘﺮﻳﻦ ﻣﺴﺎﺟﺪ ﺍﺯ ﻟﺤﺎﻅ ﻣﻌﻤﺎﺭﯼ ﻋﺮﺑﯽ‬ ‫ﻭ ﺳــﻨﺘﯽ ﭼﻴﻨﯽ ﻣﻌﺮﻓﯽ ﺷــﺪﻩ ﺍﺳــﺖ ﻭ ﻳﮑﯽ ﺍﺯ ‪ ٨‬ﻣﮑﺎﻥ‬ ‫ﺩﻳﺪﻧﯽ ﺷﻬﺮ ﭼﻮﺍﻥ ﺟﻮ ﺑﻪ ﺣﺴﺎﺏ ﻣﯽﺁﻳﺪ‪.‬‬ ‫ﺩﺭ ﻭﺍﻗﻊ ﺑﺎﻳﺪ ﭘﺬﻳﺮﻓﺖ ﮐﻪ ﻣﻌﻤﺎﺭﯼ ﺍﺳﻼﻣﯽ ﻭ ﻋﺮﺑﯽ ﺑﮑﺎﺭ‬ ‫ﺭﻓﺘﻪ ﺭﺍ ﻧﻤﯽﺗﻮﺍﻥ ﺑﺎ ﻫﻴﭻ ﻣﺴﺠﺪ ﺩﻳﮕﺮﯼ ﺩﺭ ﭼﻴﻦ ﻣﻘﺎﻳﺴﻪ‬ ‫ﮐﺮﺩ ﻟﺬﺍ ﺍﻳﻦ ﺑﻪ ﺍﺭﺯﺵ ﻣﺴﺠﺪ ﻣﯽﺍﻓﺰﺍﻳﺪ‪.‬‬ ‫‪ (٢‬ﺍﺭﺯﺵ ﮐﺘﻴﺒﻪ ﺳــﻨﮕﯽ ﻭ ﻟﻮﺣﻪ ﭼﻮﺑﯽ ﻣﺴﺠﺪ ﭼﻴﻨﮓ‬ ‫ﺟﻴﻨﮓ‪ ،‬ﮐﺘﻴﺒﻪﻫﺎﯼ ﺳــﻨﮕﯽ ﺍﻳﻦ ﻣﺴــﺠﺪ ﺷــﺎﻣﻞ ﮐﺘﻴﺒﻪ‬ ‫ﺳــﻨﮕﯽ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﺑﯽ ﺍﺳــﺖ ﮐﻪ ﺩﺭ ﺩﻭﺭﺍﻥ ﻳﻮﺍﻥ ﺳﺎﺧﺘﻪ‬ ‫ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﮐﺘﻴﺒﻪ ﺩﻳﮕﺮ ﺑﻪ ﻓﺮﻣﺎﻥ ﺍﻣﭙﺮﺍﺗﻮﺭ ﺩﺭ ﺳﻠﺴﻠﻪ‬ ‫ﻣﻴﻨﮓ ﺩﺭ ﺳﺎﻝ ‪ ١٤٠٨‬ﺗﻬﻴﻪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﮐﺘﻴﺒﻪ ﺳــﻨﮕﯽ ﻧﻮﺳﺎﺯﯼ ﻣﺴﺠﺪ ﺩﺭ ﺳﺎﻝ ‪١٥٠٧‬؛ ﮐﺘﻴﺒﻪ‬ ‫ﻧﻮﺳــﺎﺯﯼ ﻣﺴﺠﺪ ﺩﺭ ﺳــﺎﻝ ‪ ١٦٠٩‬ﻭ ﭼﻨﺪ ﮐﺘﻴﺒﻪ ﺩﻳﮕﺮ ﺍﺯ‬ ‫ﻣﺪﺍﺭﮎ ﻭ ﺁﺛــﺎﺭ ﮔﺮﺍﻧﺒﻬﺎ ﻭ ﺩﺍﺭﺍﯼ ﺍﺭﺯﺵ ﺗﺤﻘﻴﻘﺎﺗﯽ ﺩﺭ ﺑﺎﺭﻩ‬ ‫ﺩﻳﻦ ﺍﺳﻼﻡ ﻭ ﻭﺭﻭﺩ ﺁﻥ ﺑﻪ ﭼﻮﺍﻥ ﺟﻮ ﻭ ﭼﻴﻦ ﺍﺳﺖ‪.‬‬ ‫ﺩﺭ ﻣﺴﺠﺪ ﭼﻨﺪﻳﻦ ﻟﻮﺡ ﭼﻮﺑﯽ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﮐﻪ ﺍﺷﺨﺎﺹ‬ ‫ﻣﺸــﻬﻮﺭ ﭼﻴﻦ ﻧﮕﻬﺪﺍﺭﯼ ﻣﯽﮐﺮﺩﻩﺍﻧﺪ‪ .‬ﺑــﺮﺍﯼ ﻧﻤﻮﻧﻪ ﻟﻮﺣﻪ‬ ‫ﭼﻮﺑﯽ ﺍﺷــﻴﺎﯼ ﮐﻴﻬﺎﻧﯽ ﺩﺭ ﺳــﺎﻝ ‪ ١٨١٨‬ﻧﮕﺎﺷﺘﻪ ﺷﺪﻩ ﻭ‬ ‫ﻟــﻮﺡ ﭘﺮﻭﺍﺯ ﺍﺯ ﻏﺮﺏ ﺭﺍ ﺩﺭ ﺳــﺎﻝ ‪ ١٨٧١‬ﺑﻪ ﻣﺴــﺠﺪ ﻫﺪﻳﻪ‬

‫ﮐﺮﺩﻩ ﺍﻧﺪ‪ .‬ﻟﻮﺣﻪﻫﺎﯼ ﺩﻳﮕﺮﯼ ﺍﺯ ﺳﺎﻝﻫﺎﯼ ‪ ١٩٢١‬ﻭ ‪١٩٢٤‬‬ ‫ﺑﺮﺟﺎﯼ ﻣﺎﻧﺪﻩ ﺍﺳــﺖ‪ .‬ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﻟﻮﺣﻪﻫﺎ ﺩﺭ ﺟﺮﻳﺎﻥ ﺍﻧﻘﻼﺏ‬ ‫ﻓﺮﻫﻨﮕﯽ ﭼﻴﻦ ﺍﺯ ﺑﺴﻴﺎﺭ ﺁﺳﻴﺐ ﺩﻳﺪ‪.‬‬ ‫‪ (٣‬ﺍﺭﺯﺵ ﺳــﺎﻳﺮ ﺁﺛﺎﺭ ﺑﺎﺳــﺘﺎﻧﯽ ﻣﺴــﺠﺪ‪ ،‬ﺑﺨﻮﺭﺩﺍﻥ ﮔﻞ‬ ‫ﻧﻴﻠﻮﻓﺮ ﻭ ﭼﺎﻩ ﻗﺪﻳﻤﯽ ﻳﮑﻬﺰﺍﺭ ﺳــﺎﻟﻪ ﺍﺛﺎﺭ ﻣﻬﻢ ﺍﻳﻦ ﻣﺴــﺠﺪ‬ ‫ﺍﺳﺖ‪.‬‬ ‫ﺑﺨﻮﺭﺩﺍﻥ ﮔﻞ ﻧﻴﻠﻮﻓﺮ ﺑﺎ ﺳــﻨﮓ ﺳــﻔﻴﺪ ﮐﻮﻫﺴــﺘﺎﻥ ﺷﻮ‬ ‫ﺗﺮﺍﺷــﻴﺪﻩ ﺷــﺪﻩ ﻭ ﺍﺭﺗﻔﺎﻉ ﺁﻥ ‪ ٩٠‬ﺳــﺎﻧﺘﻴﻤﺘﺮ ﺑﺎ ﻗﻄﺮ ‪٦٠‬‬ ‫ﺳﺎﻧﺖ ﺍﺳﺖ‪.‬‬ ‫ﮔﻔﺘﻪ ﺷــﺪﻩ ﺍﺳــﺖ ﮐﻪ ﺍﻳﻦ ﺑﺨﻮﺭﺩﺍﻥ ﺩﺭ ﺩﻭﺭﺍﻥ ﺳﻮﻧﮓ‬ ‫ﺗﺮﺍﺷﻴﺪﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑــﺎﻻﯼ ﺁﻥ ﮔﻞ ﻧﻴﻠﻮﻓﺮﯼ ﺭﺍ ﮐﻪ ﺷــﮑﻔﺘﻪ ﺍﺳــﺖ ﻧﺸــﺎﻥ‬ ‫ﻣﯽﺩﻫﺪ‪ .‬ﻣﺮﮐﺰ ﺁﻥ ﻓﺮﻭﺭﻓﺘﮕﯽ ﺩﺍﺭﺩ ﮐﻪ ﺑﻪ ﻋﻨﻮﺍﻥ ﻋﻄﺮﺩﺍﻥ‬ ‫ﺍﺳﺘﻔﺎﻩ ﻣﯽﺷــﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺯﻳﺮ ﮔﻞ ﻧﻴﻠﻮﻓﺮ ﻏﻨﭽﻪﻫﺎﯼ ﮔﻞ‬ ‫ﻭ ﺑﺮﮒ ﻭ ﺳــﺎﻗﻪﻫﺎ ﺗﺮﺍﺷــﻴﺪﻩ ﺷﺪﻩ ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﮔﻞ ﻧﺸﺎﻧﻪ‬ ‫ﭘﺎﮐﻴﺰﮔﯽ ﻣﺴﺠﺪ ﺍﺳﺖ‪.‬‬ ‫ﭼﺎﻩ ﻗﺪﻳﻤﯽ ﺩﺭ ﺳــﺎﻝ ‪ ١٠٠٩‬ﺩﺭ ﺩﻭﺭﺍﻥ ﺳﻮﻧﮓ ﺷﻤﺎﻟﯽ‬ ‫ﺣﻔﺮ ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﺁﺑــﯽ ﺑﺴــﻴﺎﺭ ﺯﻻﻝ ﺩﺍﺭﺩ ﻭ ﺩﺭ ﺩﻭﺭﺍﻥ‬ ‫ﺧﺸﮑﺴﺎﻟﯽ ﺑﺴﻴﺎﺭ ﻣﻔﻴﺪ ﺑﻮﺩﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﺩﻭ ﺍﺛﺮ ﻗﺪﻳﻤﯽ ﺩﺭ‬ ‫ﮐﻨﺎﺭ ﺁﺛﺎﺭ ﺑﺎﺳﺘﺎﻧﯽ ﻭ ﮐﺘﻴﺒﻪﻫﺎﯼ ﺑﻨﺎﻫﺎﯼ ﺳﻨﮕﯽ ﻭ ﻣﻘﺒﺮﻩﻫﺎ‬ ‫ﺍﺯ ﺟﻤﻠﻪ ﺁﺛﺎﺭ ﻣﻮﺟﻮﺩ ﺩﺭ ﻣﺴﺠﺪ ﺍﺳﺖ‪.‬‬ ‫‪ (٧‬ﻣﺴــﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﭼﻮﺍﻥ ﺟﻮ ﻭ ﺳــﺎﻳﺮ ﻣﺴﺎﺟﺪ‬ ‫ﻗﺪﻳﻤﯽ ﺷﻬﺮ‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﻳﺎﺩﺩﺍﺷــﺖﻫﺎﯼ ﻣﺴﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﺁﻣﺪﻩ‬ ‫ﺍﺳــﺖ‪ :‬ﺩﺭ ﺳــﺎﻝ ‪ ١٣٥٠‬ﺩﺭ ﺩﻭﺭﺍﻥ ﻳﻮﺍﻥ ﺩﺭ ﺍﻳﻦ ﺷــﻬﺮ ‪٦‬‬ ‫ﺍﻟﯽ ‪ ٧‬ﻣﺴــﺠﺪ ﺳﺎﺧﺘﻪ ﺷﺪ‪ .‬ﺩﺭ ﻣﻘﺎﻟﻪ ﺑﺮﺭﺳﯽ ﺁﺛﺎﺭ ﺗﺎﺭﻳﺨﯽ‬ ‫ﻣﺴﺎﺟﺪ ﭼﻮﺍﻥ ﺟﻮ ﻧﻮﺷﺘﻪ ﺯﻭﺍﻧﮓ ﻭﯼ ﺟﯽ ﻭ ﭼﻦ ﺩﺍ ﺷﻮﻧﮓ‬ ‫ﺁﻣﺪﻩ ﮐﻪ ﭼﻨﺪ ﻣﺴﺠﺪ ﺩﺭ ﺍﻳﻦ ﺷﻬﺮ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ ﺍﺳﺖ‪.‬‬ ‫ﻣﺴﺠﺪ ﺷــﻮﻧﮓ ﻳﻮ ﺩﺭ ﺧﻴﺎﺑﺎﻥ ﺗﻮﻧﮓ ﻫﻮﺍﯼ ﺩﺭ ﺳﻠﺴﻠﻪ‬ ‫ﺳﻮﻧﮓ ﺷﻤﺎﻟﯽ‪ ،‬ﻣﺴﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﺩﺭ ﻣﻨﻄﻘﻪ ﻧﻦ ﻣﻦ‬ ‫ﺩﺭ ﺩﻭﺭﺍﻥ ﺳﻮﻧﮓ ﺟﻨﻮﺑﯽ‪ ،‬ﻣﺴﺠﺪ ﻳﻤﻦ ﺩﺭ ﻧﺎﺣﻴﻪ ﺟﻴﻦ ﺗﻮ‬ ‫ﭘﻮ ﺑﻴﺮﻭﻥ ﺍﺯ ﺩﺭﻭﺍﺯﻩ ﺗﻮ ﺩﺭ ﺳﻠﺴــﻠﻪ ﺳﻮﻧﮓ‪ ،‬ﻣﺴﺠﺪ ﻣﺤﻤﺪ‬ ‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١١٠‬‬

‫ﺩﺭ ﻧﺎﺣﻴﻪ ﻧﻦ ﻣﻦ ﺩﺭ ﺳﻠﺴــﻠﻪ ﻳﻮﺍﻥ‪ ،‬ﻣﺴﺠﺪ ﻧﻮﺳﺎﺯﯼ ﺷﺪﻩ‬ ‫ﻧﺎ ﻫﻴﺎ ﺩﺭ ﻧﺎﺣﻴﻪ ﺩﻭﻧﮓ ﺗﻮ ﺧﺎﺭﺝ ﺍﺯ ﺩﺭﻭﺍﺯﻩ ﺷــﺮﻗﯽ ﺩﻭﺭﺍﻥ‬ ‫ﻳﻮﺍﻥ ﻭ ﻣﺴــﺠﺪ ﺑﯽﻧﺎﻡ ﺩﻳﮕﺮ ﻣﺮﺑﻮﻁ ﺑﻪ ﺩﻭﺭﺍﻥ ﻳﻮﺍﻥ ﮐﻪ ﺩﺭ‬ ‫ﺍﻳﻦ ﺑﺎﺭﻩ ﺗﺤﻘﻴﻘﺎﺗﯽ ﺻﻮﺭﺕ ﻧﮕﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬ ‫‪ (٨‬ﻣﺴﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﭼﻮﺍﻥ ﺟﻮ ﻭ ﻣﺴﺎﺟﺪ ﻗﺪﻳﻤﯽ‬ ‫ﮐﺸﻮﺭﻫﺎﯼ ﻋﺮﺑﯽ‬ ‫ﺩﺭ ﮐﺘﺎﺏ ﺟﺎﻧﮓ ﺷﻴﻨﮓ ﻻﻧﮓ ﻭ ﺭﻥ ﺩﺍﺋﻮ ﻳﻮﺍﻥ ﮐﺸﻴﺶ‬ ‫ﺍﺳﭙﺎﻧﻴﺎﻳﯽ ﺑﺎ ﻧﺎﻡ ﻳﺎﺩﺩﺍﺷﺖﻫﺎﻳﯽ ﺩﺭ ﺑﺎﺭﻩ ﺁﺛﺎﺭ ﻗﺪﻳﻤﯽ ﭼﻮﺍﻥ‬ ‫ﺟﻮ ﺁﻣﺪﻩ ﮐﻪ ﺑﺮﺍﯼ ﺳــﺎﺧﺖ ﻣﺴــﺠﺪ ﭼﻴﻨــﮓ ﺟﻴﻨﮓ ﺍﺯ‬ ‫ﻣﺴﺠﺪ ﺑﺰﺭﮒ ﺩﻣﺸﻖ ﺗﻘﻠﻴﺪ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﻧﻈﺮ ﺷــﺎﻳﺪ ﻣﻄﻠﻖ ﻧﺒﺎﺷــﺪ‪ .‬ﻧﻮﻳﺴــﻨﺪﻩ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ‬ ‫ﮔﻔﺘﻪﻫــﺎﯼ ﻣﺤﻠﯽﻫــﺎ ﻭ ﺁﺛــﺎﺭ ﻣﻮﺟﻮﺩ ﺑﺮﺭﺳــﯽ ﻭ ﺗﺤﻘﻴﻖ‬ ‫ﻧﻮﻳﺴﻨﺪﮔﺎﻥ ﻳﺎﺩ ﺷﺪﻩ ﺭﺍ ﻣﻄﻠﻖ ﻧﻤﯽﺩﺍﻧﺪ‪.‬‬ ‫ﺯﻭﺍﻧﮓ ﻭﯼ ﺟﯽ ﻭ ﻟﻮ ﺩﺍ ﺷﻮﻧﮓ ﺩﺭ ﮐﺘﺎﺏ ﺑﺮﺭﺳﯽ ﺟﺪﻳﺪ‬ ‫ﺩﺭ ﺑﺎﺭﻩ ﺁﺛﺎﺭ ﺗﺎﺭﻳﺨﯽ ﻣﺴــﺠﺪ ﭼﻴﻨــﮓ ﺟﻴﻨﮓ ﭼﻮﺍﻥ ﺟﻮ‬ ‫ﺑﻪ ﻭﺿﻮﺡ ﺍﺷــﺎﺭﻩ ﮐﺮﺩﻩ ﺍﻧﺪ ﮐﻪ ﻃﺎﻕ ﺭﻭﯼ ﺭﺍﻫﺮﻭﯼ ﻣﺴﺠﺪ‬ ‫ﺑﺰﺭﮒ ﺩﻣﺸﻖ ﺑﺎ ﻣﺴﺠﺪ ﻧﻮﺳﺎﺯﯼ ﺷﺪﻩ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﺩﺭ‬ ‫ﻗﺮﻥ ‪ ١٤‬ﻭﺟﻪ ﻣﺸﺘﺮﮐﯽ ﻧﺪﺍﺭﺩ‪.‬‬ ‫ﺩﺭ ﺑﺎﺭﻩ ﻣﺴــﺠﺪ ﺑﺰﺭﮒ ﺩﻣﺸﻖ ﻫﻢ ﮔﻔﺘﻪ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ‬ ‫ﺯﻣﺎﻥ ﻋﻤﺮ ﻧﻮﺳﺎﺯﯼ ﺷﺪﻩ ﻭ ﺑﺎﺯ ﺧﺮﺍﺏ ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺩﺭ ﺳﺎﻝ‬ ‫‪ ٧٠٥‬ﺧﻠﻴﻔﻪ ﺍﻣﻮﯼ ﺍﻳﻦ ﻣﺴﺠﺪ ﺭﺍ ﻧﻮﺳﺎﺯﯼ ﮐﺮﺩﻩ ﺍﺳﺖ‪ .‬ﮐﺎﺭ‬ ‫ﻧﻮﺳﺎﺯﯼ ‪ ١٥‬ﺳﺎﻝ ﺑﻪ ﻃﻮﻝ ﺍﻧﺠﺎﻣﻴﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻳﻦ ﻣﺴﺠﺪ ﺍﺯ‬ ‫ﺳــﺎﻝ ‪ ١٠٦٩‬ﺗﺎ ‪ ١٨٩٣‬ﺳﻪ ﺑﺎﺭ ﺁﺗﺶ ﮔﺮﻓﺘﻪ ﻭ ﺑﺎﺯ ﻧﻮﺳﺎﺯﯼ‬ ‫ﺷــﺪﻩ ﺍﺳــﺖ‪ .‬ﺍﻣﺎ ﻫﻨﻮﺯ ﻧﻤﯽﺗﻮﺍﻥ ﺻﺤﺖ ﺍﻳﻦ ﺗﺤﻘﻴﻘﺎﺕ ﺭﺍ‬ ‫ﺩﺭ ﺑﺎﺭﻩ ﻣﺴــﺠﺪ ﺗﺎﻳﻴﺪ ﮐﺮﺩ ﻭ ﺁﻥ ﺭﺍ ﻣﻄﺎﺑﻖ ﺑﺎ ﺍﻳﻦ ﻣﺴــﺠﺪ‬ ‫ﺩﺍﻧﺴﺖ‪ .‬ﺯﻳﺮﺍ ﮐﻠﻴﺴﺎﻳﯽ ﻫﻢ ﺩﺭ ﺍﻳﻦ ﻣﺤﻞ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻓــﺰﻭﻥ ﺑﺮ ﺍﻳﻦ ﺩﺭ ﺳــﺎﺧﺖ ﻃﺎﻕ ﺑــﺰﺭﮒ ﺭﻭﯼ ﺭﺍﻫﺮﻭ ﻭ‬ ‫ﻧﻤﺎﺯﺧﺎﻧﻪ ﻣﺴــﺠﺪ ﭼﻴﻨﮓ ﺟﻴﻨﮓ ﺷــﮑﻞ ﺍﺻﻠــﯽ ﺑﻨﺎ ﺩﺭ‬ ‫ﺩﻭﺭﺍﻥ ﺳــﻮﻧﮓ ﻭ ﻳﻮﺍﻥ ﺣﻔﻆ ﺷﺪﻩ ﺍﺳﺖ ﮐﻪ ﺧﻮﺩ ﻣﯽﺗﻮﺍﻧﺪ‬ ‫ﻣﺮﺟﻌﯽ ﻣﻨﺎﺳــﺐ ﺑﺮﺍﯼ ﺗﺤﻘﻴﻘﺎﺕ ﺑﻴﺸــﺘﺮ ﺩﺭ ﺑﺎﺭﻩ ﻣﺴﺠﺪ‬ ‫ﺑﺰﺭﮒ ﺩﻣﺸﻖ ﺑﺎﺷﺪ‪.‬‬

‫ﻧﻜﻮﺩﺍﺷﺖ ﭘﺮﻭﻓﺴﻮﺭ‬ ‫ﺑﺮﺕ ﻓﺮﺍﮔﻨﺮ‬ ‫ﺭﺍﻳﺰﻧﯽ ﻓﺮﻫﻨﮕﯽ‪-‬ﺍﺗﺮﻳﺶ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١١٢‬‬

‫ﺑﻪ ﻣﻨﺎﺳﺒﺖ ﻧﻜﻮﺩﺍﺷــﺖ ﭘﺮﻭﻓﺴﻮﺭ ﺑﺮﺕ ﻓﺮﺍﮔﻨﺮ ﻭ ﺗﻘﺪﻳﺮ‬ ‫ﺍﺯ ﺍﺛﺮ ﺍﻳﻦ ﺍﻧﺪﻳﺸــﻤﻨﺪ‪ ،‬ﺑﺎ ﻋﻨﻮﺍﻥ »ﻓﻬﺮﺳــﺖ ﻧﺎﻣﻪﯼ ﺍﺳﻨﺎﺩ‬ ‫ﻓﺮﻣﺎﻧﺮﻭﺍﻳــﺎﻥ ﺍﻳﺮﺍﻥ« ﺑﺮﻧﺪﻩﻱ ﺟﺎﻳﺰﻩ ﭼﻬﺎﺭﻣﻴﻦ ﺟﺸــﻨﻮﺍﺭﻩ‬ ‫ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﻓﺎﺭﺍﺑــﻲ‪ ،‬ﺩﺭ ﻣﺤﻞ ﺭﺍﻳﺰﻧﻲ ﻓﺮﻫﻨﮕﻲ ﺝ‪ .‬ﺍ‪ .‬ﺍﻳﺮﺍﻥ‬ ‫ﺩﺭ ﺍﺗﺮﻳﺶ ﺍﻧﺠﺎﻡ ﮔﺮﻓﺖ‪.‬‬ ‫ﺩﺭ ﺍﻳﻦ ﻣﺮﺍﺳﻢ ﺗﻌﺪﺍﺩ ﺯﻳﺎﺩﻱ ﺍﺯ ﺷﺨﺼﻴﺖﻫﺎﻱ ﻓﺮﻫﻨﮕﻲ‬ ‫ﻋﻼﻗﻪﻣﻨــﺪ ﺑﻪ ﻣﺒﺎﺣﺚ ﺍﻳﺮﺍﻥ ﺷﻨﺎﺳــﻲ ﺍﺯ ﻛﺸــﻮﺭ ﺍﺗﺮﻳﺶ‬ ‫ﻭ ﻫﻤﭽﻨﻴــﻦ ﺟﻨﺎﺏ ﺁﻗﺎﻱ ﺩﻛﺘﺮ ﺷــﻴﺒﺎﻧﻲ ﺳــﻔﻴﺮ ﻣﺤﺘﺮﻡ‬ ‫ﻛﺸــﻮﺭﻣﺎﻥ ﺩﺭ ﺍﻳﻦ ﻛﺸــﻮﺭ‪ ،‬ﺟﻨﺎﺏ ﺁﻗﺎﻱ ﺩﻛﺘﺮ ﺳــﻠﻄﺎﻧﻴﻪ‬ ‫ﺳــﻔﻴﺮ ﻭ ﻧﻤﺎﻳﻨﺪﻩ ﺩﺍﺋﻢ ﺝ‪ .‬ﺍ‪ .‬ﺍﻳﺮﺍﻥ ﺩﺭ ﺩﻓﺘﺮ ﺳــﺎﺯﻣﺎﻥ ﻣﻠﻞ‬ ‫ﻣﺘﺤــﺪ ﻭ ﺳــﺎﺯﻣﺎﻥﻫﺎﻱ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﻭ ﺟﻨــﺎﺏ ﺁﻗﺎﻱ ﺍﻧﺲ‬ ‫ﺷﻘﻔﻪ‪ ،‬ﺭﺋﻴﺲ ﺟﺎﻣﻌﻪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﺍﺗﺮﻳﺶ‪ ،‬ﺣﻀﻮﺭ ﺩﺍﺷﺘﻨﺪ‪.‬‬ ‫ﺩﺭ ﺁﻏﺎﺯ ﺍﻳﻦ ﻣﺮﺍﺳﻢ ﺟﻨﺎﺏ ﺁﻗﺎﻱ ﻣﻠﻜﻴﺎﻥ ﺭﺍﻳﺰﻥ ﻣﺤﺘﺮﻡ‬ ‫ﻓﺮﻫﻨﮕﻲ ﺝ‪ .‬ﺍ‪ .‬ﺍﻳﺮﺍﻥ ﺩﺭ ﺍﺗﺮﻳﺶ ﺿﻤﻦ ﺧﻮﺷــﺎﻣﺪﮔﻮﻳﻲ ﺑﻪ‬ ‫ﺣﻀﺎﺭ ﮔﻔﺖ‪ :‬ﺍﻳﻦ ﻧﺸﺴــﺖ ﺩﻭ ﻣﻨﺎﺳﺒﺖ ﺩﺍﺭﺩ‪،‬ﺍﺑﺘﺪﺍ ﺍﻫﺪﺍﻱ‬ ‫ﺟﺎﻳــﺰﻩﯼ ﺟﺸــﻨﻮﺍﺭﻩﯼ ﺑﻴﻦﺍﻟﻤﻠﻠــﻲ ﻓﺎﺭﺍﺑﻲ ﺑــﻪ ﻣﺤﻘﻖ ﻭ‬

‫ﭘﮋﻭﻫﺸﮕﺮ ﺑﺮﮔﺰﻳﺪﻩﻱ ﭼﻬﺎﺭﻣﻴﻦ ﺟﺸﻨﻮﺍﺭﻩ ﻓﺎﺭﺍﺑﻲ ﻭﺳﭙﺲ‬ ‫ﺗﺠﻠﻴﻞ ﺭﺍﻳﺰﻧﻲ ﻓﺮﻫﻨﮕﻲ ﺝ‪ .‬ﺍ‪ .‬ﺍﻳﺮﺍﻥ ﺍﺯ ﺗﻼﺵﻫﺎﻱ ﺍﺭﺯﺷﻤﻨﺪ‬ ‫ﻋﻠﻤﻲ ﺍﻳﻦ ﻣﺤﻘﻖ ﻭ ﺍﻳﺮﺍﻥ ﺷﻨﺎﺱ ﺑﺮﺟﺴﺘﻪ‪.‬‬ ‫ﺩﺭ ﺍﻳﻨﺠﺎ ﮔــﺮﺩ ﻫﻢ ﺁﻣﺪﻩﺍﻳﻢ ﺗﺎ ﺍﺯ ﻛﻮﺷــﺶﻫﺎﻱ ﻋﻠﻤﻲ‬ ‫ﺑﺰﺭﮒ ﻣﺮﺩﻱ ﺳﭙﺎﺳــﮕﺰﺍﺭﻱ ﻛﻨﻴﻢ‪ ،‬ﻛﻪ ﺑﻴﺶ ﺍﺯ ‪ ٥٠‬ﺳــﺎﻝ‬ ‫ﺍﺯ ﻋﻤﺮ ﺧﻮﺩ ﺭﺍ ﺻﺮﻑ ﺷﻨﺎﺳــﺎﻳﻲ ﻭ ﺗﺤﻘﻴﻖ ﺩﺭ ﺑﺎﺭﻩ ﺗﺎﺭﻳﺦ‪،‬‬ ‫ﻓﺮﻫﻨــﮓ ﻭ ﺗﻤﺪﻥ ﺍﻳــﺮﺍﻥ ﻛﺮﺩ‪ .‬ﻓﺮﺩﻱ ﻛــﻪ ﺗﺎﺭﻳﺦ ﺍﻳﺮﺍﻥ ﺭﺍ‬ ‫ﻣﺤﻮﺭ ﺍﺻﻠﻲ ﭘﮋﻭﻫﺶﻫﺎﻱ ﺧﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳــﺖ ﻭ ﻧﻪ ﺗﻨﻬﺎ‬ ‫ﻳﻚ ﺍﻳﺮﺍﻥ ﺷﻨﺎﺱ ﺑﻠﻜﻪ ﺍﺳﻼﻡ ﺷﻨﺎﺱ ﻭ ﻣﺘﺨﺼﺺ ﺩﺭ ﺯﺑﺎﻥ‬ ‫ﻓﺎﺭﺳــﻲ‪ ،‬ﺍﺩﺑﻴﺎﺕ ﻭ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻥ ﻧﻴﺰ ﻫﺴﺖ ﻭ ﺑﺎ ﺗﻮﺟﻪ ﺑﻪ‬ ‫ﭘﻴﻮﺳﺘﮕﻲ ﺍﻳﻦ ﻣﻮﺿﻮﻋﺎﺕ ﻭ ﺍﺭﺗﺒﺎﻁ ﺁﻧﻬﺎ ﺑﺎ ﻳﻜﺪﻳﮕﺮ‪ ،‬ﺍﺷﺮﺍﻑ‬ ‫ﺑﺴﻴﺎﺭ ﺧﻮﺑﻲ ﺑﻪ ﻫﻤﻪ ﺍﻳﻦ ﺍﻣﻮﺭ ﺩﺍﺭﺩ‪.‬‬ ‫ﻓﺮﺩﻱ ﻛﻪ ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﻛﺸﻮﺭ ﺍﺗﺮﻳﺶ ﺑﻠﻜﻪ ﺩﺭ ﺩﺍﻧﺸﮕﺎﻩﻫﺎﻱ‬ ‫ﻣﻌﺘﺒــﺮ ﺁﻟﻤﺎﻥ ﻧﻴﺰ ﻋﻬﺪﻩﺩﺍﺭ ﻛﺮﺳــﻲ ﺍﻳﺮﺍﻥ ﺷﻨﺎﺳــﻲ ﺑﻮﺩﻩ‬ ‫ﺍﺳــﺖ‪ .‬ﺷــﺨﺼﯽ ﻛﻪ ‪ ٥٠‬ﺳــﺎﻝ ﺑﺎ ﺍﻳﺮﺍﻥ ﺯﻧﺪﮔــﻲ ﻛﺮﺩ ﻭ‬ ‫ﺗﺤﻘﻴﻘــﺎﺕ ﻭ ﭘﮋﻭﻫﺶﻫﺎﻱ ﺍﻭ ﺩﺭ ﺑﺎﺭﻩ ﺗﺎﺭﻳﺦ ﻭ ﻓﺮﻫﻨﮓ ﺍﻳﻦ‬ ‫ﺳــﺮﺯﻣﻴﻦ ﻛﻬﻦ ﺩﺭ ﻗﺎﻟﺐ ﺩﻩﻫﺎ ﻣﻘﺎﻟﻪ ﻭ ﻛﺘﺎﺏ ﻣﻨﺘﺸﺮ ﺷﺪﻩ‬ ‫ﺍﺳﺖ‪ .‬ﻫﻤﻨﺸﻴﻨﻲ ﻭ ﻣﺒﺎﺣﺜﻪﯼ ﻋﻠﻤﻲ ﺍﻭ ﺑﺎ ﻣﺤﻘﻘﺎﻥ ﺍﻳﺮﺍﻧﻲ ﻭ‬ ‫ﺍﺳﺎﺗﻴﺪ ﺑﺮﺟﺴﺘﻪﯼ ﺩﺍﻧﺸﮕﺎﻩﻫﺎﻱ ﺍﻳﺮﺍﻥ‪ ،‬ﺍﻳﻦ ﻣﺠﺎﻝ ﺭﺍ ﺑﺮﺍﻱ‬ ‫ﺍﻭ ﻓﺮﺍﻫــﻢ ﺁﻭﺭﺩ ﺗﺎ ﺭﻭﺡ ﻭ ﺭﻭﺍﻥ ﺍﻳﺮﺍﻧﻴــﺎﻥ ﺭﺍ ﺩﺭﻙ ﮐﺮﺩﻩ ﻭ‬ ‫ﻳﺎﻓﺘﻪﻫﺎﻱ ﻋﻠﻤﻲ ﺍﻭ ﺍﺯ ﺍﻳﺮﺍﻥ ﻭ ﺍﻳﺮﺍﻧﻲ ﺑﺎ ﻭﺍﻗﻌﻴﺎﺕ ﮔﺬﺷﺘﻪ ﻭ‬ ‫ﺣﺎﻝ ﺍﻳﻦ ﺳﺮﺯﻣﻴﻦ ﻫﻢ ﺳﻮﻳﻲ ﺑﺴﻴﺎﺭ ﻧﺰﺩﻳﻜﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬ ‫ﺁﻗﺎﻱ ﻣﻠﻜﻴــﺎﻥ ﺍﻓﺰﻭﺩ‪ :‬ﺑﻨﺪﻩ ﺑﻪ ﻋﻨــﻮﺍﻥ ﺭﺍﻳﺰﻥ ﻓﺮﻫﻨﮕﻲ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١١٣‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺝ‪ .‬ﺍ‪ .‬ﺍﻳﺮﺍﻥ ﺧﺪﻣﺎﺕ ﺍﺭﺯﺷــﻤﻨﺪ ﺍﻳﻦ ﺍﺳﺘﺎﺩ ﻭ ﺍﻳﺮﺍﻥ ﺷﻨﺎﺱ‬ ‫ﺑﺮﺟﺴــﺘﻪ ﺭﺍ ﺑــﻪ ﺗﺎﺭﻳﺦ ﻭ ﻓﺮﻫﻨﮓ ﺍﻳــﺮﺍﻥ ﺍﺭﺝ ﻣﻲﻧﻬﻢ ﻭ ﺍﺯ‬ ‫ﺩﺭﮔﺎﻩ ﺧﺪﺍﻭﻧﺪ ﻣﺘﻌﺎﻝ ﺑﺮﺍﻱ ﺍﻳﺸــﺎﻥ ﺳــﻼﻣﺘﻲ ﻭ ﺑﻬﺮﻭﺯﻱ‬ ‫ﺁﺭﺯﻭﻣﻨﺪﻡ‪.‬‬ ‫ﻣﻨﺎﺳــﺒﺖ ﺍﺻﻠﻲ ﮔﺮﺩﻫﻤﺎﻳﻲ ﺍﻣــﺮﻭﺯ ﺗﻘﺪﻳﺮ ﺩﺑﻴﺮﺧﺎﻧﻪﯼ‬ ‫ﺟﺸــﻨﻮﺍﺭﻩﯼ ﺑﻴﻦﺍﻟﻤﻠﻠــﻲ ﻓﺎﺭﺍﺑــﻲ ﺍﺯ ﭘﺮﻭﻓﺴــﻮﺭ ﻓﺮﺍﮔﻨﺮ ﻭ‬ ‫ﺍﻧﺘﺨﺎﺏ ﺍﻳﺸــﺎﻥ ﺑﻪ ﻋﻨــﻮﺍﻥ ﻧﻔﺮ ﺑﺮﺗــﺮ ﺩﺭ ﺑﺨﺶ ﺧﺎﺭﺟﻲ‬ ‫ﭼﻬﺎﺭﻣﻴﻦ ﺟﺸــﻨﻮﺍﺭﻩﻱ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﻓﺎﺭﺍﺑﻲ ﺍﺳﺖ ﻛﻪ ﺍﻣﺮﻭﺯ‬ ‫ﺭﺍﻳﺰﻧــﻲ ﻓﺮﻫﻨﮕــﻲ ﺝ‪ .‬ﺍ‪ .‬ﺍﻳــﺮﺍﻥ ﺑﻪ ﻧﻴﺎﺑﺖ ﺍﺯ ﺟﺸــﻨﻮﺍﺭﻩﯼ‬ ‫ﻓﺎﺭﺍﺑﻲ‪ ،‬ﺟﺎﻳﺰﻩﻱ ﺍﻳﺸــﺎﻥ ﺭﺍ ﻛﻪ ﺷــﺎﻣﻞ ﻟﻮﺡ ﺗﻘﺪﻳﺮ ﺟﻨﺎﺏ‬ ‫ﺁﻗﺎﻱ ﺩﻛﺘﺮ ﻣﺤﻤﻮﺩ ﺍﺣﻤﺪﻱ ﻧﮋﺍﺩ ﺭﺋﻴﺲ ﻣﺤﺘﺮﻡ ﺟﻤﻬﻮﺭﻱ‬ ‫ﺍﺳــﻼﻣﻲ ﺍﻳﺮﺍﻥ‪،‬ﻟﻮﺡ ﺗﻘﺪﻳﺮ ﺟﺸﻨﻮﺍﺭﻩﯼ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﻓﺎﺭﺍﺑﻲ‪،‬‬ ‫ﻟﻮﺡ ﺗﻘﺪﻳﺮ ﺩﻓﺘﺮ ﻣﻨﻄﻘﻪﺍﻱ ﻳﻮﻧﺴﻜﻮ ﻭ ﺁﻳﺴﺴﻜﻮ ﺩﺭ ﺗﻬﺮﺍﻥ‪،‬‬ ‫ﻳﺎﺩﻣﺎﻥ ﺟﺸــﻨﻮﺍﺭﻩ ﻓﺎﺭﺍﺑﻲ ﻭ ﻣﺒﻠﻎ ‪ ٦‬ﻫــﺰﺍﺭ ﻳﻮﺭﻭ ﻭﺟﻪ ﻧﻘﺪ‬ ‫ﺍﺳــﺖ‪ ،‬ﻛﻪ ﺑﻪ ﻭﺍﺳــﻄﻪﯼ ﻧﮕﺎﺭﺵ ﻛﺘﺎﺏ »ﻓﻬﺮﺳــﺖ ﻧﺎﻣﻪ‬ ‫ﺍﺳــﻨﺎﺩ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﺎﻥ ﺍﻳﺮﺍﻥ« ﺑﻪ ﺁﻗﺎﻱ ﭘﺮﻭﻓﺴﻮﺭ ﻓﺮﺍﮔﻨﺮ ﺍﻫﺪﺍ‬ ‫ﻣﻲﻛﻨــﺪ‪ .‬ﻗﺮﺍﺭ ﺑﻮﺩ ﭘﺮﻭﻓﺴــﻮﺭ ﻓﺮﺍﮔﻨﺮ ﺩﺭ ﻣﺮﺍﺳــﻢ ﺍﻫﺪﺍﻱ‬ ‫ﺟﻮﺍﻳﺰ ﺍﻳﻦ ﺟﺸــﻨﻮﺍﺭﻩ ﻛﻪ ﺁﺑﺎﻥ ﻣﺎﻩ ﺳﺎﻝ ﮔﺬﺷﺘﻪ ﺩﺭ ﺗﻬﺮﺍﻥ‬ ‫ﺑﺮﮔــﺰﺍﺭ ﺷــﺪ‪ ،‬ﺑﺮﺍﻱ ﺩﺭﻳﺎﻓــﺖ ﺟﺎﻳﺰﻩ ﺧﻮﺩ ﺑﻪ ﺍﻳﺮﺍﻥ ﺳــﻔﺮ‬ ‫ﻛﻨﻨﺪ ﻛﻪ ﺑﻪ ﺩﻟﻴﻞ ﻛﺴــﺎﻟﺖ ﺍﻳﺸــﺎﻥ ﺍﻳﻦ ﺳﻔﺮ ﺍﻧﺠﺎﻡ ﻧﺸﺪ‪.‬‬ ‫ﺑﺎ ﭘﻴﮕﻴﺮﻱﻫﺎﻱ ﺭﺍﻳﺰﻧﻲ ﻓﺮﻫﻨﮕﻲ ﺟﻤﻬﻮﺭﻱ ﺍﺳﻼﻣﻲ ﺍﻳﺮﺍﻥ‬ ‫ﺩﺭ ﻭﻳﻦ ﻭ ﻫﻤﺮﺍﻫﻲ ﺩﺑﻴﺮﺧﺎﻧﻪﯼ ﺍﻳﻦ ﺟﺸــﻨﻮﺍﺭﻩ‪ ،‬ﺟﺎﻳﺰﻩﯼ‬ ‫ﺍﻳﺸﺎﻥ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺭﺍﻳﺰﻧﻲ ﻓﺮﻫﻨﮕﻲ ﻗﺮﺍﺭ ﮔﺮﻓﺖ‪ ،‬ﺗﺎ ﺑﻪ ﺍﻳﺸﺎﻥ‬ ‫ﺍﻫﺪﺍ ﺷﻮﺩ‪.‬‬ ‫ﻻﺯﻡ ﺍﺳــﺖ ﻣﻄﺎﻟﺒﻲ ﻧﻴﺰ ﺩﺭ ﺩﺭ ﺧﺼﻮﺹ ﺟﺸــﻨﻮﺍﺭﻩﯼ‬ ‫ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﻓﺎﺭﺍﺑﻲ ﻛﻪ ﻫﺮ ﺳــﺎﻝ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﺮﮔﺰﺍﺭ ﻣﻲﺷﻮﺩ‪،‬‬ ‫ﻋﻨﻮﺍﻥ ﺷﻮﺩ‪ .‬ﺍﻳﻦ ﺟﺸــﻨﻮﺍﺭﻩ ﻭﻳﮋﻩﯼ ﭘﮋﻭﻫﺶ ﻭ ﺗﺤﻘﻴﻘﺎﺕ‬ ‫ﺩﺭ ﺣﻮﺯﻩ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻲ ﻭ ﺍﺳﻼﻣﻲ ﺍﺳﺖ‪ ،‬ﻛﻪ ﺗﻮﺳﻂ ﻭﺯﺍﺭﺕ‬ ‫ﻋﻠﻮﻡ‪ ،‬ﺗﺤﻘﻴﻘﺎﺕ ﻭ ﻓﻨﺎﻭﺭﻱ ﭘﺎﻳﻪ ﮔﺬﺍﺭﻱ ﺷــﺪﻩ ﻭ ﻧﺨﺴﺘﻴﻦ‬ ‫ﺟﺸــﻨﻮﺍﺭﻩ ﺩﺭ ﻓﻮﺭﻳﻪ ﺳــﺎﻝ ‪ ٢٠٠٨‬ﻣﻴــﻼﺩﻱ )ﺑﻬﻤﻦ ﻣﺎﻩ‬ ‫‪ (١٣٨٦‬ﺑﺮﮔﺰﺍﺭ ﺷﺪ‪ .‬ﺟﺸﻨﻮﺍﺭﻩﯼ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﻓﺎﺭﺍﺑﻲ ﺩﺭ ﺩﻭ‬ ‫ﺳﻄﺢ ﺟﻮﺍﻥ )ﺯﻳﺮ ‪ ٣٥‬ﺳﺎﻝ( ﻭ ﺑﺰﺭﮒ ﺳﺎﻝ ﻭ ﺍﺯ ﺣﻴﺚ ﻗﻠﻤﺮﻭ‬ ‫ﺟﻐﺮﺍﻓﻴﺎﻳﻲ ﺩﻭ ﺣﻮﺯﻩﯼ ﺩﺍﺧﻞ ﻭ ﺧﺎﺭﺝ ﻛﺸــﻮﺭ ﺭﺍ ﭘﻮﺷﺶ‬ ‫ﻣﻲﺩﻫﺪ ﻭ ﻫﺮ ﺳــﺎﻝ ﺑﻪ ﺑﻬﺘﺮﻳﻦ ﭘﮋﻭﻫﺶﻫﺎ‪ ،‬ﺟﺎﻳﺰﻩﯼ ﻭﻳﮋﻩ‬ ‫ﻭ ﻟــﻮﺡ ﺗﻘﺪﻳﺮ ﺗﻌﻠﻖ ﻣﻲﮔﻴﺮﺩ‪ .‬ﺩﺭ ﺣﻮﺯﻩﯼ ﺩﺍﺧﻞ ﻛﺸــﻮﺭ‪،‬‬ ‫ﺁﺛﺎﺭ ﻣﺤﻘﻘﺎﻥ ﻭ ﭘﮋﻭﻫﺸــﮕﺮﺍﻥ ﺩﺭ ﮔﺴﺘﺮﻩﯼ ﻋﻠﻮﻡ ﺍﻧﺴﺎﻧﻲ ﻭ‬ ‫ﺍﺳﻼﻣﻲ ﻭ ﺩﺭ ﺣﻮﺯﻩﯼ ﺧﺎﺭﺝ ﺍﺯ ﻛﺸﻮﺭ ﺁﺛﺎﺭ ﺍﻧﺪﻳﺸﻤﻨﺪﺍﻥ ﺩﺭ‬ ‫ﺯﻣﻴﻨﻪﯼ ﺗﻤﺪﻥ ﺍﺳﻼﻣﻲ‪ ،‬ﺍﻳﺮﺍﻥ ﺷﻨﺎﺳﻲ ﻭ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻲ‬

‫ﻣﻮﺭﺩ ﺍﺭﺯﻳﺎﺑﻲ ﻭ ﺩﺍﻭﺭﻱ ﻗﺮﺍﺭ ﻣﻲﮔﻴﺮﺩ‪.‬‬ ‫ﺩﺭ ﺧﺎﺗﻤــﻪ ﺑﺎﺭ ﺩﻳﮕــﺮ ﺍﺯ ﺗﻼﺵﻫﺎﻱ ﺍﺭﺯﻧــﺪﻩﯼ ﻋﻠﻤﻲ‬ ‫ﭘﺮﻭﻓﺴﻮﺭ ﻓﺮﺍﮔﻨﺮ ﺩﺭ ﺷﻨﺎﺳــﺎﻳﻲ ﺗﺎﺭﻳﺦ ﻭ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻥ ﺑﻪ‬ ‫ﺩﺍﻧﺶ ﭘﮋﻭﻫﺎﻥ ﻭ ﻋﻼﻗﻪﻣﻨﺪﺍﻥ ﺗﺎﺭﻳﺦ ﻣﻠﻞ ﻗﺪﺭﺩﺍﻧﻲ ﻣﻲﻛﻨﻢ‬ ‫ﻭ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﺳﻼﻣﺘﻲ ﻭ ﺗﻮﻓﻴﻖ ﺭﻭﺯﺍﻓﺰﻭﻥ ﺁﺭﺯﻭﻣﻨﺪﻡ‪.‬‬ ‫ﺁﻗﺎﻱ ﺩﻛﺘﺮ ﺳﺎﺩﻭﻓﺴﻜﻲ ﻣﻌﺎﻭﻥ ﺍﻧﺴﺘﻴﺘﻮ ﺍﻳﺮﺍﻥ ﺷﻨﺎﺳﻲ‬ ‫ﻭﺍﺑﺴــﺘﻪ ﺑﻪ ﺁﻛﺎﺩﻣﻲ ﻋﻠﻮﻡ ﺍﺗﺮﻳﺶ ﻭ ﻳﻜﻲ ﺍﺯ ﭘﮋﻭﻫﺸــﮕﺮﺍﻥ‬ ‫ﺍﺭﺷــﺪ ﺍﻳﻦ ﺁﻛﺎﺩﻣــﻲ ﺩﺭ ﺍﺭﺗﺒــﺎﻁ ﺑﺎ ﺗﺠﻠﻴــﻞ ﺍﺯ ﺧﺪﻣﺎﺕ‬ ‫ﭘﺮﻭﻓﺴﻮﺭ ﻓﺮﺍﮔﻨﺮ ﮔﻔﺖ‪:‬‬ ‫ﺧﺪﻣــﺎﺕ ﻭ ﻓﻌﺎﻟﻴﺖﻫــﺎﻱ ﻓﺮﻫﻨﮕﻲ ﭘﺮﻭﻓﺴــﻮﺭ ﻓﺮﺍﮔﻨﺮ‬ ‫ﻣﺤﺪﻭﺩ ﺑﻪ ﻛﺸــﻮﺭ ﺍﺗﺮﻳﺶ ﻧﻤﻲﺷــﻮﺩ‪ ،‬ﺑﻠﻜﻪ ﺍﻳﺸــﺎﻥ ﻳﻚ‬ ‫ﭼﻬــﺮﻩﯼ ﺟﻬﺎﻧﻲ ﺑــﻮﺩﻩ ﻭ ﺩﺭ ﻛﺸــﻮﺭﻫﺎ ﻭ ﺩﺍﻧﺸــﮕﺎﻩﻫﺎﻱ‬ ‫ﻣﺨﺘﻠــﻒ ﺟﻬــﺎﻥ ﺍﺯ ﺟﻤﻠﻪ ﺩﺍﻧﺸــﮕﺎﻩ ﺑﺮﻥ ﺩﺭ ﺳــﻮﺋﻴﺲ‪،‬‬ ‫ﺩﺍﻧﺸﮕﺎﻩ ﺷــﻬﺮ ﺑﺎﻣﺒﺮﮒ ﺁﻟﻤﺎﻥ‪ ،‬ﺩﺍﻧﺸــﮕﺎﻩ ﺁﺯﺍﺩ ﺩﺭ ﺑﺮﻟﻴﻦ‪،‬‬ ‫ﺩﺍﻧﺸﮕﺎﻩ ﺷــﻬﺮ ﻓﺮﺍﻳﺒﻮﺭﮒ ﺁﻟﻤﺎﻥ‪ ،‬ﺩﺍﻧﺸــﮕﺎﻩ ﺧﺎﻭﺭﺷﻨﺎﺳﻲ‬ ‫ﺑﻴﺮﻭﺕ ﻭ ﺩﺍﻧﺸــﻜﺪﻩ ﺧﺎﻭﺭﺷﻨﺎﺳــﻲ ﺩﺍﻧﺸﮕﺎﻩ ﻭﻳﻦ ﺗﺪﺭﻳﺲ‬ ‫ﻛﺮﺩﻩﺍﻧﺪ‪.‬‬ ‫ﺍﻳﺸــﺎﻥ ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﺯﻣﻴﻨﻪﯼ ﻓﺮﻫﻨﮓ ﺑﻠﻜﻪ ﺩﺭ ﺯﻣﻴﻨﻪﯼ‬ ‫ﺍﺳــﻼﻡ ﺷﻨﺎﺳــﻲ ﻫﻢ ﺍﺳــﺘﺎﺩ ﺑﯽﺭﻗﻴﺒﯽ ﻣﻲﺑﺎﺷﻨﺪ‪ ،‬ﻛﻪ ﺩﺭ‬ ‫ﺑﺴﻴﺎﺭﻱ ﺍﺯ ﺩﺍﻧﺸــﮕﺎﻩﻫﺎﻱ ﻣﺬﻛﻮﺭ ﺍﺳﻼﻡ ﺷﻨﺎﺳﻲ ﺗﺪﺭﻳﺲ‬ ‫ﻛﺮﺩﻩﺍﻧــﺪ‪ .‬ﺍﺯ ﻭﯼ ﻣﯽﺗﻮﺍﻥ ﺑﻪ ﻋﻨــﻮﺍﻥ ﻳﻚ ﻣﺤﻘﻖ ﻭ ﺑﻨﻴﺎﻥ‬ ‫ﮔﺬﺍﺭ ﺍﻧﺴــﺘﻴﺘﻮ ﺍﻳﺮﺍﻥ ﺷﻨﺎﺳــﻲ ﺩﺭ ﺍﺗﺮﻳﺶ ﻧﺎﻡ ﺑﺮﺩ‪ .‬ﺍﻳﺸﺎﻥ‬ ‫ﺩﺭ ﺣﺪﻭﺩ ‪ ٨‬ﺳــﺎﻝ ﭘﻴﺶ ﺩﺭ ﺷــﻬﺮ ﻭﻳﻦ ﺍﻳﻦ ﻣﺮﮐﺰ ﺭﺍ ﭘﺎﻳﻪ‬ ‫ﮔــﺬﺍﺭﻱ ﻭ ﻣﺤﻘﻘﻴــﻦ ﺟــﻮﺍﻥ ﺭﺍ ﺍﺯ ﺳﺮﺗﺎﺳــﺮ ﺩﻧﻴﺎ ﺟﻬﺖ‬ ‫ﭘﮋﻭﻫﺶ ﻭ ﻛﺎﺭ ﺩﻋﻮﺕ ﻧﻤﻮﺩ‪ .‬ﺍﻛﻨﻮﻥ ﺍﻳﻦ ﺍﻧﺴــﺘﻴﺘﻮ ﺩﺭ ﺍﺭﻭﭘﺎ‬ ‫ﻭ ﺳﺎﻳﺮ ﻧﻘﺎﻁ ﺟﻬﺎﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻜﻲ ﺍﺯ ﻣﻨﺤﺼﺮﺑﻪ ﻓﺮﺩﺗﺮﻳﻦ‬ ‫ﻣﺮﺍﻛﺰ ﭘﮋﻭﻫﺶ ﺍﻳﺮﺍﻥ ﺷﻨﺎﺳــﻲ ﺷــﻨﺎﺧﺘﻪ ﻣﯽﺷﻮﺩ‪ .‬ﺍﻳﺸﺎﻥ‬ ‫ﻳﻜﻲ ﺍﺯ ﺍﻓﺮﺍﺩﻱ ﺍﺳــﺖ ﻛﻪ ﺷــﺒﻜﻪﻱ ﺍﻳﺮﺍﻥ ﺷﻨﺎﺳــﺎﻥ ﺩﺭ‬ ‫ﺍﺭﻭﭘﺎ ﺭﺍ ﺗﺄﺳــﻴﺲ ﻛﺮﺩﻩ ﻭﻫﻤﭽﻨﻴﻦ ﮔﺴﺘﺮﻩﯼ ﻓﻌﺎﻟﻴﺖﻫﺎﻱ‬ ‫ﻓﺮﻫﻨﮕﻲ ﺍﻭ ﺍﺯ ﺳــﻴﺪﻧﻲ ﺍﺳــﺘﺮﺍﻟﻴﺎ ﺗﺎ ﺍﺗﺮﻳﺶ ﻭ ﺍﺯ ﺁﻣﺮﻳﻜﺎ ﺗﺎ‬ ‫ﺭﻭﺳﻴﻪ ﺍﺳــﺖ‪ .‬ﺑﺎ ﺯﺣﻤﺎﺕ ﺍﻳﺸﺎﻥ ﻳﻚ ﺷﺒﻜﻪﯼ ﻓﺮﻫﻨﮕﻲ ﻭ‬ ‫ﭘﻞ ﺍﺭﺗﺒﺎﻃﻲ ﺑﻴﻦ ﺁﻟﻤﺎﻥ‪ ،‬ﺍﺗﺮﻳﺶ ﻭ ﺍﻳﺮﺍﻥ ﺑﻪ ﻭﺟﻮﺩ ﺁﻣﺪ‪.‬‬ ‫ﺳــﺨﻨﺮﺍﻥ ﺑﻌﺪﻱ ﺁﻗﺎﻱ ﺩﻛﺘﺮ ﺭﺳــﺘﮕﺎﺭ ﻣﻌﺎﻭﻥ ﺳــﺎﺑﻖ‬ ‫ﺍﻧﺴــﺘﻴﺘﻮ ﺍﻳﺮﺍﻥ ﺷﻨﺎﺳﻲ ﻭ ﭘﮋﻭﻫﺸﮕﺮ ﺍﺭﺷﺪ ﻣﻄﺎﻟﻌﺎﺕ ﺍﻳﺮﺍﻥ‬ ‫ﺷﻨﺎﺳــﻲ ﺑﻮﺩ‪ ،‬ﻛﻪ ﻃﻲ ﺳﺨﻨﺎﻥ ﺧﻮﺩ ﺍﺑﺘﺪﺍ ﺑﻪ ﺯﻧﺪﮔﻲ ﻧﺎﻣﻪ‬ ‫ﭘﺮﻭﻓﺴﻮﺭ ﻓﺮﺍﮔﻨﺮ ﺍﺷــﺎﺭﻩ ﻧﻤﻮﺩﻩ ﻭ ﺍﻇﻬﺎﺭ ﺩﺍﺷﺖ‪ :‬ﺍﻳﺸﺎﻥ ﺩﺭ‬ ‫ﺗﺎﺭﻳﺦ ‪ ١٩٤١/١١/٢٧‬ﺩﺭ ﻭﻳﻦ ﻣﺘﻮﻟﺪ ﺷﺪ‪ .‬ﺩﻭﺭﻩﯼ ﺩﺑﺴﺘﺎﻥ‬ ‫ﻭ ﺩﺑﻴﺮﺳــﺘﺎﻥ ﺭﺍ ﺗــﺎ ﺳــﺎﻝ ‪ ١٩٥٩‬ﺩﺭ ﻭﻳﻦ ﻃــﻲ ﻧﻤﻮﺩﻩ ﻭ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١١٤‬‬

‫ﺳﭙﺲ ﻭﺍﺭﺩ ﺩﺍﻧﺸﮕﺎﻩ ﻭﻳﻦ ﮔﺮﺩﻳﺪ‪ .‬ﺍﺯ ﺳﺎﻝ ‪ ١٩٦٠‬ﺗﺎ ‪١٩٦٤‬‬ ‫ﺩﺭ ﺍﻳﻦ ﺩﺍﻧﺸــﮕﺎﻩ ﺗﺤﺼﻴﻞ ﻛﺮﺩ ﻭ ﺩﺭ ﺳــﺎﻝﻫﺎﯼ ‪ ١٩٦٤‬ﻭ‬ ‫‪ ١٩٦٥‬ﺗﺤﺼﻴــﻼﺕ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺩﺍﻧﺸــﮕﺎﻩ ﺗﻬــﺮﺍﻥ ﺯﻳﺮ ﻧﻈﺮ‬ ‫ﺍﺳــﺎﺗﻴﺪﻱ ﻫﻤﭽﻮﻥ ﻣﺮﺣﻮﻡ ﺩﻛﺘﺮ ﺍﻓﺸﺎﺭ‪ ،‬ﺩﻛﺘﺮ ﻣﺤﺠﻮﺏ‪،‬‬ ‫ﺩﻛﺘﺮ ﻣﻴﻨﻮﻱ‪ ،‬ﺩﻛﺘﺮ ﺻﻔﺎ‪ ،‬ﺩﻛﺘﺮ ﺷــﻬﻴﺪﻱ ﻭ ﺩﻛﺘﺮ ﺳﺘﻮﺩﻩ‬ ‫ﺍﺩﺍﻣﻪ ﺩﺍﺩ‪ .‬ﺑﻴﻦ ﺳــﺎﻝﻫﺎﯼ ‪ ٦٥‬ﺗﺎ ‪ ٦٩‬ﺩﺭ ﺁﻣﻮﺯﺷﮕﺎﻩ ﻓﻨﻲ ﻭ‬ ‫ﺣﺮﻓﻪﺍﻱ ﺩﺭ ﺗﻬﺮﺍﻥ ﻣﺸــﻐﻮﻝ ﺗﺪﺭﻳﺲ ﺯﺑﺎﻥ ﺁﻟﻤﺎﻧﻲ ﺷﺪ‪ .‬ﺩﺭ‬ ‫ﺳﺎﻝ ‪ ١٩٧٠‬ﻣﺪﺭﻙ ﺩﻛﺘﺮﺍﻱ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﻣﻮﺿﻮﻉ ﺗﺰ »ﺗﺎﺭﻳﺦ‬ ‫ﺷــﻬﺮ ﻫﻤﺪﺍﻥ ﺩﺭ ‪ ٦٠٠‬ﺳﺎﻝ ﺍﻭﻝ ﺁﻏﺎﺯ ﺍﺳﻼﻡ« ﺍﺯ ﺩﺍﻧﺸﮕﺎﻩ‬ ‫ﻭﻳﻦ ﮔﺮﻓﺖ‪ .‬ﺍﺯ ﺳﺎﻝ ‪ ١٩٧١‬ﺗﺎ ‪ ١٩٧٩‬ﺍﺳﺘﺎﺩ ﺭﺷﺘﻪ ﺍﻳﺮﺍﻥ ﻭ‬ ‫ﺍﺳــﻼﻡ ﺷﻨﺎﺳﻲ ﺍﻧﺴﺘﻴﺘﻮ ﺧﺎﻭﺭﺷﻨﺎﺳﻲ ﺩﺍﻧﺸﮕﺎﻩ ﻓﺮﺍﻳﺒﻮﺭﮒ‬ ‫ﺁﻟﻤﺎﻥ ﺷــﺪ‪ .‬ﺑﻴــﻦ ﺳــﺎﻝﻫﺎﯼ ‪ ١٩٧٦‬ﺗــﺎ ‪ ١٩٧٧‬ﺑﻌﻨﻮﺍﻥ‬ ‫ﭘﮋﻭﻫﺸــﮕﺮ ﺩﺭ ﺩﺍﻧﺸــﮕﺎﻩ ﺧﺎﻭﺭﺷﻨﺎﺳــﻲ ﺑﻴﺮﻭﺕ ﻛﺎﺭ ﻛﺮﺩ‪.‬‬ ‫ﺩﺭ ﺳــﺎﻝ‪ ١٩٧٧‬ﻓﻮﻕ ﺩﻛﺘﺮﺍﻱ ﺧــﻮﺩ ﺭﺍ ﺩﺭ ﺯﻣﻴﻨﻪ ﺍﺩﺑﻴﺎﺕ‬ ‫ﻓﺎﺭﺳــﻲ ﺍﺯ ﺩﺍﻧﺸﮕﺎﻩ ﻓﺮﺍﻳﺒﻮﺭﮒ ﺁﻟﻤﺎﻥ ﮔﺮﻓﺖ‪ .‬ﺳﺎﻝ ‪١٩٧٩‬‬ ‫ﺍﺳــﺘﺎﺩ ﻣﻴﻬﻤﺎﻥ ﺩﺭ ﺯﻣﻴﻨﻪ ﺍﻳﺮﺍﻥ ﺷﻨﺎﺳﻲ ﺩﺭ ﺩﺍﻧﺸﮕﺎﻩ ﻭﻳﻦ‬ ‫ﻭ ‪ ١٩٨٢‬ﺗﺎ ‪ ٨٣‬ﺍﺳــﺘﺎﺩ ﺍﻳﺮﺍﻥ ﺷﻨﺎﺳــﻲ ﺩﺭ ﺩﺍﻧﺸــﮕﺎﻩ ﺑﺮﻥ‬ ‫ﺳﻮﺋﻴﺲ ﺑﻮﺩ‪ .‬ﻃﯽ ﺳﺎﻝﻫﺎﯼ ‪ ١٩٨٥‬ﺗﺎ ‪ ٨٩‬ﺍﺳﺘﺎﺩ ﺩﺍﻧﺸﮕﺎﻩ‬ ‫ﺩﺭ ﺩﺍﻧﺸــﮕﺎﻩ ﺁﺯﺍﺩ ﺑﺮﻟﻴﻦ ﻭ ﺍﺯ ﺳﺎﻝ ‪ ١٩٨٩‬ﺗﺎ ‪ ٢٠٠٣‬ﻣﺪﻳﺮ‬ ‫ﺭﺷــﺘﻪ ﺍﻳﺮﺍﻥ ﺷﻨﺎﺳــﻲ ﺩﺭ ﺩﺍﻧﺸــﮕﺎﻩ ﺑﺎﻣﺒﺮﮒ ﺁﻟﻤﺎﻥ ﻭ ﺍﺯ‬ ‫ﺍﻳﻦ ﺯﻣﺎﻥ ﺗﺎ ﻫﻨﮕﺎﻡ ﺑﺎﺯﻧﺸﺴــﺘﮕﻲ ﺭﺋﻴﺲ ﻣﻮﺳﺴﻪﻱ ﺍﻳﺮﺍﻥ‬ ‫ﺷﻨﺎﺳﻲ ﻭﺍﺑﺴﺘﻪ ﺑﻪ ﺁﻛﺎﺩﻣﻲ ﻋﻠﻮﻡ ﺍﺗﺮﻳﺶ ﺩﺭ ﺷﻬﺮ ﻭﻳﻦ ﺑﻮﺩ‪.‬‬ ‫ﺍﻳﻦ ﺍﺳــﺘﺎﺩ ﺑﺮﺟﺴﺘﻪ ﺩﺭ ﻃﻮﻝ ﺯﻧﺪﮔﻲ ﻋﻠﻤﻲ ﺧﻮﺩ ﺑﻴﺶ‬ ‫ﺍﺯ ‪ ١٣‬ﺩﺍﻧﺸــﺠﻮ ﺩﺭ ﻣﻘﻄﻊ ﺩﻛﺘﺮﺍ ﺩﺭ ﮔﺮﺍﻳﺶﻫﺎﻱ ﻣﺨﺘﻠﻒ‬ ‫ﺗﺮﺑﻴــﺖ ﻛﺮﺩﻩ ﻭ ﻫﻢ ﭼﻨﻴــﻦ ﺩﺭ ﺑﺴــﻴﺎﺭﻱ ﺍﺯ ﺍﻧﺠﻤﻦﻫﺎ ﻭ‬ ‫ﺳــﺎﺯﻣﺎﻥﻫﺎﻱ ﺑﻴﻦﺍﻟﻤﻠﻠﻲ ﺍﺯ ﺟﻤﻠﻪ ﺍﻧﺠﻤﻦ ﺷﺮﻕﺷﻨﺎﺳﺎﻥ‬ ‫ﺁﻟﻤﺎﻥ‪ ،‬ﻣﺮﻛﺰ ﻣﻄﺎﻟﻌﺎﺕ ﺁﺳــﻴﺎﻱ ﻏﺮﺑﻲ ﻭ ﻣﺮﻛﺰﻱ ﺩﺭ ﺷﻬﺮ‬ ‫ﻛﺮﺍﭼﻲ ﭘﺎﻛﺴــﺘﺎﻥ‪ ،‬ﺍﻧﺴﺘﻴﺘﻮﻱ ﺑﺎﺳﺘﺎﻥ ﺷﻨﺎﺳﻲ ﺩﺭ ﺑﺮﻟﻴﻦ‪،‬‬ ‫ﻛﻤﻴﺴﻴﻮﻥ ﺍﻳﺮﺍﻥ ﺷﻨﺎﺳــﻲ ﺁﻛﺎﺩﻣﻲ ﻋﻠﻮﻡ ﺍﺗﺮﻳﺶ‪ ،‬ﺍﻧﺠﻤﻦ‬ ‫ﻣﻄﺎﻟﻌﺎﺕ ﺍﻳﺮﺍﻥ ﺷﻨﺎﺳــﻲ ﺁﻣﺮﻳﻜﺎ‪ ،‬ﺍﺗﺤﺎﺩﻳﻪﯼ ﺧﺎﻭﺭﺷﻨﺎﺳﻲ‬ ‫ﺁﻣﺮﻳﻜﺎﻱ ﺷﻤﺎﻟﻲ ﻭ ﺍﻧﺠﻤﻦ ﺍﺳﻼﻡ ﺷﻨﺎﺳﻲ ﻭ ﺍﻳﺮﺍﻥ ﺷﻨﺎﺳﻲ‬ ‫ﺁﻟﻤﺎﻥ ﻋﻀﻮﻳﺖ ﺩﺍﺭﺩ‪.‬‬ ‫ﭘﺮﻭﻓﺴــﻮﺭ ﻓﺮﺍﮔﻨﺮ ﻋــﻼﻭﻩ ﺑﺮ ﺯﺑﺎﻥ ﻣــﺎﺩﺭﻱ ﺧﻮﺩ ﻳﻌﻨﻲ‬ ‫ﺁﻟﻤﺎﻧﻲ‪ ،‬ﺑﻪ ﺯﺑﺎﻥﻫﺎﻱ ﻓﺎﺭﺳــﻲ‪ ،‬ﺍﻧﮕﻠﻴﺴــﻲ‪ ،‬ﻋﺮﺑﻲ‪ ،‬ﻓﺮﺍﻧﺴﻪ‪،‬‬ ‫ﺭﻭﺳــﻲ ﻭ ﺗﺮﻛــﻲ ﺗﺴــﻠﻂ ﻛﺎﻣﻞ ﺩﺍﺷــﺘﻪ ﻭ ﺑــﺎ ﺯﺑﺎﻥﻫﺎﻱ‬ ‫ﺍﻳﺘﺎﻟﻴﺎﻳﻲ‪ ،‬ﭼﻜﻲ‪ ،‬ﺁﺫﺭﻱ ﻭ ﺍﺯﺑﻜﻲ ﺁﺷﻨﺎ ﻣﻲﺑﺎﺷﺪ‪.‬‬ ‫ﺁﻗﺎﻱ ﺩﻛﺘﺮ ﺷﻴﺒﺎﻧﻲ ﺳﻔﻴﺮ ﻣﺤﺘﺮﻡ ﻛﺸﻮﺭﻣﺎﻥ ﺩﺭ ﺍﺗﺮﻳﺶ‬ ‫ﺿﻤﻦ ﻗﺪﺭﺩﺍﻧﻲ ﺍﺯ ﺯﺣﻤﺎﺕ ﻭ ﺗﻼﺵﻫﺎﻱ ﭘﺮﻭﻓﺴــﻮﺭ ﻓﺮﺍﮔﻨﺮ‬

‫ﺩﺭ ﺷﻨﺎﺳــﺎﻧﺪﻥ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻥ ﺯﻣﻴﻦ ﺑﻪ ﺩﻳﮕﺮ ﻛﺸــﻮﺭﻫﺎ‪،‬‬ ‫ﻃﻲ ﺳــﺨﻨﺎﻧﻲ ﮔﻔــﺖ‪ :‬ﺗﻼﺵﻫﺎ ﻭ ﺧﺪﻣﺎﺕ ﺁﻗــﺎﻱ ﻓﺮﺍﮔﻨﺮ‬ ‫ﺭﺍ ﻧﻤﻲﺗﻮﺍﻥ ﺩﺭ ﻳﻚ ﺟﻠﺴــﻪ ﻣﻄﺮﺡ ﻭ ﻗﺪﺭﺩﺍﻧﻲ ﻧﻤﻮﺩ‪ .‬ﻭﻱ‬ ‫ﺑﺎ ﺍﺷــﺎﺭﻩ ﺑﻪ ﻣﻨﺎﻃﻖ ﺗﺤﺖ ﻧﻔﻮﺫ ﻓﺮﻫﻨــﮓ ﺍﻳﺮﺍﻧﻲ ﺍﻓﺰﻭﺩ‪ :‬ﺍﺯ‬ ‫ﻟﺤــﺎﻅ ﺟﻐﺮﺍﻓﻴﺎﻳــﻲ ﺍﻳﻦ ﻓﺮﻫﻨﮓ‪ ،‬ﻣﻨﺎﻃﻘــﻲ ﭼﻮﻥ ﭼﻴﻦ‪،‬‬ ‫ﻫﻨﺪ‪ ،‬ﺷﺒﻪ ﻗﺎﺭﻩ ﻫﻨﺪ ﻭ ﺁﺳﻴﺎﻱ ﻣﺮﻛﺰﻱ ﺗﺎ ﺩﺭﻳﺎﻱ ﻣﺪﻳﺘﺮﺍﻧﻪ‬ ‫ﺭﺍ ﺩﺭ ﺑــﺮ ﻣﻲﮔﻴﺮﺩ‪ .‬ﺍﻫﻤﻴﺖ ﻓﺮﻫﻨــﮓ ﺍﻳﺮﺍﻧﻲ ﺑﻪ ﻭﻳﮋﻩ ﺯﺑﺎﻥ‬ ‫ﻓﺎﺭﺳــﻲ ﺩﺭ ﺁﻥ ﺑﻮﺩﻩ ﻛــﻪ ﺩﺭ ﺩﻭ ﺩﻭﺭﻩﯼ ﻣﻐﻮﻝ ﻭ ﻋﺜﻤﺎﻧﻲ‪،‬‬ ‫ﺯﺑﺎﻥ ﻓﺎﺭﺳﻲ‪ ،‬ﺯﺑﺎﻥ ﺭﺳﻤﻲ ﻭ ﺍﺩﺍﺭﻱ ﺍﻳﻦ ﺩﻭ ﺳﻠﺴﻠﻪ ﺑﻮﺩﻩ ﺑﻪ‬ ‫ﻃﻮﺭﻱ ﻛﻪ ﺣﺘﻲ ﺳﻠﻄﺎﻥ ﺳﻠﻴﻢ ﭘﺎﺩﺷﺎﻩ ﻋﺜﻤﺎﻧﻲ ﺑﻪ ﻓﺎﺭﺳﻲ‬ ‫ﺷﻌﺮ ﻣﻲﺳﺮﻭﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﻌﺪ ﺍﺯ ﺁﻥ ﻣﺮﺍﺳــﻢ ﺍﻫــﺪﺍﻱ ﺟﻮﺍﻳﺰ ﻭ ﻟﻮﺡﻫﺎﻱ ﺗﻘﺪﻳﺮ ﺑﻪ‬ ‫ﭘﺮﻭﻓﺴﻮﺭ ﻓﺮﺍﮔﻨﺮ ﺑﺮﮔﺰﺍﺭ ﺷــﺪ‪ .‬ﺩﺭ ﭘﺎﻳﺎﻥ‪ ،‬ﭘﺮﻭﻓﺴﻮﺭ ﻓﺮﺍﮔﻨﺮ‬ ‫ﺿﻤﻦ ﺗﺸﻜﺮ ﻭ ﺳﭙﺎﺱ ﻓﺮﺍﻭﺍﻥ ﺍﺿﺎﻓﻪ ﻛﺮﺩ‪ :‬ﺍﺟﺎﺯﻩ ﺩﻫﻴﺪ‪ ،‬ﺍﺯ‬ ‫ﺣﻀﻮﺭ ﺷﻤﺎ ﻭ ﺑﻪ ﺧﺎﻃﺮ ﻛﻠﻤﺎﺕ ﻣﺤﺒﺖ ﺁﻣﻴﺰﺗﺎﻥ ﺍﺯ ﺻﻤﻴﻢ‬ ‫ﻗﻠﺐ ﺗﺸــﻜﺮ ﻛﻨﻢ‪ .‬ﺑﺮﺍﻱ ﻣﻦ ﺍﻓﺘﺨﺎﺭ ﺑﺰﺭﮔﻲ ﺍﺳــﺖ ﻛﻪ ﺩﺭ‬ ‫ﺟﻤﻊ ﺷــﻤﺎ ﺑﺎﺷــﻢ ﻭ ﺟﺎﻳﺰﻩ ﭼﻬﺎﺭﻣﻴﻦ ﺟﺸﻨﻮﺍﺭﻩ ﻓﺎﺭﺍﺑﻲ ﺭﺍ‬ ‫ﺩﺭﻳﺎﻓــﺖ ﻧﻤﺎﻳﻢ‪ .‬ﺍﻳﻦ ﺟﺎﻳﺰﻩ ﺑﻪ ﻧﺎﻡ ﻓﻴﻠﺴــﻮﻑ‪ ،‬ﺩﺍﻧﺸــﻤﻨﺪ‪،‬‬ ‫ﺭﻳﺎﺿــﻲﺩﺍﻥ ﻭ ﻋﺎﻟــﻢ ﻣﺬﻫﺒــﻲ ﺍﻳﺮﺍﻧﻲ ﻧﺎﻡ ﮔﺬﺍﺭﻱ ﺷــﺪﻩ‬ ‫ﺍﺳــﺖ‪ .‬ﺑﻨﻴﺎﺩ ﻓﺎﺭﺍﺑﻲ ﺑﻪ ﻫﻤﺮﺍﻩ ﺑﻨﻴﺎﺩ ﺩﻛﺘﺮ ﻣﺤﻤﻮﺩ ﺍﻓﺸــﺎﺭ‬ ‫ﻭ ﺑﻨﻴﺎﺩ ﭼﻬﺮﻩﻫﺎﻱ ﻣﺎﻧﺪﮔﺎﺭ ﺟﺰﺀ ﻣﺸــﻬﻮﺭﺗﺮﻳﻦ ﺟﺎﻳﺰﻩﻫﺎﻱ‬ ‫ﻋﻠﻤﻲ ﻫﺴــﺘﻨﺪ ﻛﻪ ﺑﻪ ﻣﺤﻘﻘﻴﻦ ﺩﺍﺧﻠﻲ ﻭ ﺧﺎﺭﺟﻲ ﻛﻪ ﺩﺭ‬ ‫ﺭﺍﺑﻄــﻪ ﺑﺎ ﺍﻳﺮﺍﻥ ﺗﺤﻘﻴﻖ ﻛﺮﺩﻩﺍﻧﺪ ﺍﻋﻄﺎ ﻣﻲﺷــﻮﺩ‪ .‬ﺩﺭ ﺍﻳﻨﺠﺎ‬ ‫ﺑﺎﻳﺪ ﺍﺷــﺎﺭﻩ ﻛﻨﻢ ﻛﻪ ﻣﺘﺄﺳــﻔﺎﻧﻪ ﺑﻪ ﺧﺎﻃــﺮ ﺿﻌﻒ ﺑﺪﻧﻲ ﻭ‬ ‫ﺑﻴﻤﺎﺭﻱ ﻧﺘﻮﺍﻧﺴــﺘﻢ ﺑﻪ ﺍﻳﺮﺍﻥ ﺳﻔﺮ ﻛﺮﺩﻩ ﻭ ﺍﻳﻦ ﺟﺎﻳﺰﻩ ﺭﺍ ﺍﺯ‬ ‫ﺑﻨﻴﺎﺩ ﻓﺎﺭﺍﺑﻲ ﺩﺭﻳﺎﻓﺖ ﻛﻨﻢ‪ .‬ﺷﺎﻳﺴــﺘﻪ ﺍﺳﺖ‪ ،‬ﺍﺯ ﺁﻗﺎﻱ ﺩﻛﺘﺮ‬ ‫ﺷــﻴﺒﺎﻧﻲ ﻭ ﺭﺍﻳﺰﻥ ﻓﺮﻫﻨﮕﻲ ﺁﻗﺎﻱ ﻣﻠﻜﻴﺎﻥ ﺗﺸــﻜﺮ ﻛﻨﻢ ﻛﻪ‬ ‫ﻛﻤﻚ ﻛﺮﺩﻧﺪ ﺗﺎ ﺍﻳﻦ ﺟﺎﻳﺰﻩ ﺑﻪ ﻭﻳﻦ ﺍﺭﺳﺎﻝ ﻭ ﺩﺭ ﺍﻳﻦ ﻓﻀﺎﻱ‬ ‫ﺻﻤﻴﻤﻲ ﺭﺍﻳﺰﻧﻲ ﻓﺮﻫﻨﮕﻲ ﺑﻪ ﺍﻳﻨﺠﺎﻧﺐ ﺍﻫﺪﺍ ﺷﻮﺩ‪.‬‬ ‫ﺯﻧﺪﮔــﻲ ﻋﻠﻤــﻲ ﻣﻦ ﺑﻪ ﻣــﺪﺕ ﻃﻮﻻﻧــﻲ ﺩﺭ ﺍﺭﺗﺒﺎﻁ ﺑﺎ‬ ‫ﭘﮋﻭﻫﺶ ﺩﺭ ﺑﺎﺭﻩﯼ ﻣﺴــﺎﺋﻞ ﻓﺮﻫﻨــﮓ‪ ،‬ﺗﺎﺭﻳﺦ ﺍﺟﺘﻤﺎﻋﻲ ﻭ‬ ‫ﺍﺩﺑﻲ ﺍﻳﺮﺍﻥ ﻣﻲﺑﺎﺷــﺪ ﻛــﻪ ﺍﺯ ﻟﺤــﺎﻅ ﺟﻐﺮﺍﻓﻴﺎﻳﻲ ﻣﻨﺎﻃﻖ‬ ‫ﺗﺤــﺖ ﻧﻔﻮﺫ ﺍﻳﻦ ﻓﺮﻫﻨــﮓ ﺭﺍ ﻣﻮﺭﺩ ﺑﺤﺚ ﻭ ﺑﺮﺭﺳــﻲ ﻗﺮﺍﺭ‬ ‫ﺩﺍﺩﻩﺍﻡ‪ .‬ﺍﺛﺮ ﺗﺎﺭﻳﺨﻲ ﻓﺮﻫﻨــﮓ ﻭ ﺯﺑﺎﻥ ﺍﻳﺮﺍﻧﻲ ﺭﺍ ﺩﺭ ﻣﻨﺎﻃﻖ‬ ‫ﻫﻨﺪ‪ ،‬ﺁﺳــﻴﺎﻱ ﻣﺮﻛﺰﻱ‪ ،‬ﻣﻐﻮﻟﺴﺘﺎﻥ ﻭ ﭼﻴﻦ ﺭﺍ ﻣﻮﺭﺩ ﺗﺠﺰﻳﻪ‬ ‫ﻭ ﺗﺤﻠﻴﻞ ﻗــﺮﺍﺭ ﺩﺍﺩﻩﺍﻡ‪ .‬ﻓﺮﻫﻨﮓ ﺍﻣﭙﺮﺍﻃــﻮﺭﻱ ﻋﺜﻤﺎﻧﻲ ﻛﻪ‬ ‫ﺑﺮﺍﻱ ﻣﺮﺩﻡ ﺍﺗﺮﻳﺶ ﺁﺷﻨﺎ ﻣﻲﺑﺎﺷﺪ‪ ،‬ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﺑﺴﻴﺎﺭﻱ ﺍﺯ‬ ‫ﻋﻨﺎﺻــﺮ ﺍﻳﺮﺍﻧﻲ ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﻭ ﭼﻪ ﺁﮔﺎﻩ ﻭ ﭼﻪ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺍﺛﺮ‬

‫ﺍﻭﻟﻴﻦ ﻛﺮﺳﯽ ﻣﻄﺎﻟﻌﺎﺕ‬ ‫ﺍﺳﻼﻣﯽ ﺩﺭ ﻛﺎﻧﺎﺩﺍ‬ ‫ﺭﺍﻩﺍﻧﺪﺍﺯﯼ ﺷﺪ‬ ‫ﺭﺍﻳﺰﻧﯽ ﻓﺮﻫﻨﮑﯽ‪-‬ﮐﺎﻧﺎﺩﺍ‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫ﺍﻭﻟﻴﻦ ﻛﺮﺳــﯽ ﻣﻄﺎﻟﻌﺎﺕ ﺍﺳﻼﻣﯽ ﺩﺭ ﺩﺍﻧﺸﻜﺪﻩ ﺍﻟﻬﻴﺎﺕ‬ ‫ﺩﺍﻧﺸــﮕﺎﻩ »ﻫﻮﺭﺍﻥ« ﻛﺎﻧﺎﺩﺍ ﺑﺎ ﺣﻀــﻮﺭ ﺑﻴﺶ ﺍﺯ ‪ ١٠٠‬ﻧﻔﺮ ﺍﺯ‬ ‫ﺭﻫﺒﺮﺍﻥ ﻣﺴﻠﻤﺎﻥ ﺷﻬﺮﻫﺎﯼ »ﻟﻨﺪﻥ« ﻭ »ﻭﻳﻨﺪﺳﻮﺭ« ﺍﻳﺎﻟﺖ‬ ‫»ﺁﻧﺘﺎﺭﻳﻮ« ﻛﺎﻧﺎﺩﺍ ﺭﺍﻩﺍﻧﺪﺍﺯﯼ ﺷﺪ‪.‬‬ ‫ﺍﻳــﻦ ﻛﺮﺳــﯽ ﺁﻣﻮﺯﺷــﯽ ﺑــﻪ ﻫﻤــﺖ ﻣﺮﻛﺰ ﺍﺳــﻼﻣﯽ‬ ‫ﺟﻨﻮﺏﻏﺮﺑﯽ ﺁﻧﺘﺎﺭﻳﻮ‪ ،‬ﻣﺴــﺠﺪ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻟﻨﺪﻥ ﻭ ﺍﺗﺤﺎﺩﻳﻪ‬ ‫ﻣﺴﻠﻤﺎﻧﺎﻥ ﻛﺎﻧﺎﺩﺍ ﺑﺎ ﺻﺮﻑ ﻫﺰﻳﻨﻪﺍﯼ ﺑﺎﻟﻎ ﺑﺮ ‪ ٢‬ﻣﻴﻠﻴﻮﻥ ﺩﻻﺭ‬ ‫ﺍﺯ ﺳــﻮﯼ ﺳﺮﻣﺎﻳﻪﮔﺬﺍﺭﺍﻥ ﺑﺨﺶ ﺧﺼﻮﺻﯽ ﺭﺍﻩﺍﻧﺪﺍﺯﯼ ﺷﺪﻩ‬ ‫ﺍﺳﺖ‪.‬‬ ‫»ﺭﺍﺑﺮﺕ ﺑﻨﺖ«‪ ،‬ﺍﺳــﻘﻒ ﺩﺍﻧﺸــﮕﺎﻩ ﻫﻮﺭﺍﻥ ﻛﺎﻧﺎﺩﺍ‪ ،‬ﺍﻋﻼﻡ‬ ‫ﻛــﺮﺩ‪» :‬ﺍﻣﺮﻭﺯ ﻣﺎ ﺩﺭ ﻓﻀــﺎﯼ ﻓﺮﻫﻨﮕﯽ ﻭ ﺩﻳﻨــﯽ ﻣﺘﻔﺎﻭﺗﯽ‬ ‫ﺯﻧﺪﮔــﯽ ﻣﯽﻛﻨﻴﻢ ﻛــﻪ ﻧﻴﺎﺯ ﺩﺍﺭﻳﻢ ﺑﺎ ﭘﻴــﺮﻭﺍﻥ ﺩﻳﮕﺮ ﺍﺩﻳﺎﻥ‬ ‫ﺍﺭﺗﺒﺎﻁ ﺑﺮﻗﺮﺍﺭ ﻛﻨﻴﻢ ﻭ ﺁﻧﺎﻥ ﺭﺍ ﺑﻴﺸﺘﺮ ﺑﺸﻨﺎﺳﻴﻢ‪«.‬‬ ‫ﻭﯼ ﺑﺎ ﺍﺷــﺎﺭﻩ ﺑﻪ ﺍﻳﻨﻜﻪ ﻣﻄﺎﻟﻌﻪ ﺍﺳــﻼﻡ ﺍﻫﻤﻴﺖ ﻭﻳﮋﻩﺍﯼ‬ ‫ﺩﺭ ﺭﺷﺘﻪ ﺍﻟﻬﻴﺎﺕ ﺩﺍﺭﺩ‪ ،‬ﺍﻓﺰﻭﺩ‪» :‬ﻣﻦ ﺩﺭ ﺩﻭﺭﺍﻥ ﺩﺍﻧﺸﺠﻮﻳﯽ‬ ‫ﺧﻮﺩ ﻫﻤﻮﺍﺭﻩ ﻣﺎﻳﻞ ﺑﻮﺩﻡ ﻛﻪ ﻳﻚ ﺩﻭﺭﻩ ﺁﻣﻮﺯﺷﯽ ﺁﺷﻨﺎﻳﯽ ﺑﺎ‬ ‫ﺍﺳــﻼﻡ ﺭﺍ ﺑﮕﺬﺭﺍﻧﻢ ﻭ ﺍﻛﻨﻮﻥ ﺍﻳﻦ ﻓﺮﺻﺖ ﺑﺮﺍﯼ ﺩﺍﻧﺸﺠﻮﻳﺎﻥ‬ ‫ﺍﻳﻦ ﺩﺍﻧﺸﮕﺎﻩ ﻓﺮﺍﻫﻢ ﺷﺪﻩ ﺍﺳﺖ‪«.‬‬ ‫»ﺗﺮﻳﺶ ﻓﻮﻟﺘﻦ«‪ ،‬ﺳﺮﭘﺮﺳــﺖ ﺩﺍﻧﺸــﮕﺎﻩ ﻫﻮﺭﺍﻥ‪ ،‬ﺩﺭ ﺍﻳﻦ‬ ‫ﺭﺍﺑﻄﻪ ﮔﻔﺖ‪ :‬ﺩﺍﻧﺸﺠﻮﻳﺎﻥ ﺩﺍﻧﺸــﻜﺪﻩ ﺍﻟﻬﻴﺎﺕ ﺑﻪ ﺳﻪ ﺭﺷﺘﻪ‬

‫‪١١٥‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﺍﻳﺮﺍﻧﻲ ﺩﺭ ﺁﻥ ﺩﻳﺪﻩ ﻣﻲﺷﻮﺩ ﻭ ﺗﺎ ﺍﻣﺮﻭﺯ ﺍﻳﻦ ﺍﺛﺮ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ‪.‬‬ ‫ﺷــﺮﻕ ﺷﻨﺎﺱ ﻣﺸﻬﻮﺭ ﺍﺗﺮﻳﺸــﻲ ﺁﻗﺎﻱ ﻫﺎﻣﺮ ﭘﻮﺭﮔﺸﺘﺎﻝ‬ ‫ﻫﺮﮔﺰ ﺑﻪ ﺍﻳﺮﺍﻥ ﻣﺴﺎﻓﺮﺕ ﻧﻜﺮﺩ‪ ،‬ﻭﻟﻲ ﻭﯼ ﺩﺭ ﺷﻬﺮ ﺍﺳﺘﺎﻧﺒﻮﻝ‬ ‫ﺑﺎ ﺍﺷﻌﺎﺭ ﺷــﺎﻋﺮﺍﻥ ﻓﺎﺭﺳﯽ ﺯﺑﺎﻥ ﺁﺷﻨﺎ ﺷــﺪﻩ ﻭ ﺁﺛﺎﺭ ﺯﻳﺒﺎﻱ‬ ‫ﮔﻮﺗﻪ ﺗﺤﺖ ﺗﺄﺛﻴﺮ ﺗﺮﺟﻤﻪﯼ ﺍﻭ ﺍﺯ ﺍﺷﻌﺎﺭ ﺣﺎﻓﻆ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻓﺮﺍﺩ ﺯﻳﺎﺩﯼ ﻣﻌﺘﻘﺪﻧﺪ ﻛﻪ ﺍﻳﺮﺍﻥ ﺷﻨﺎﺳــﻲ ﺑﺎﻳﺪ ﺗﻮﺳــﻂ‬ ‫ﺍﻳﺮﺍﻧﻲ ﺍﻧﺠﺎﻡ ﺷﻮﺩ ﻭ ﺍﻳﺮﺍﻥ ﺷﻨﺎﺳﺎﻥ ﺧﺎﺭﺟﻲ ﻓﻘﻂ ﻣﻲﺗﻮﺍﻧﻨﺪ‬ ‫ﻧﻘﺶ ﻣﺘﺮﺟﻢ ﻭ ﻭﺍﺳﻄﻪ ﺭﺍ ﺍﻳﻔﺎ ﻛﻨﻨﺪ‪ ،‬ﻭﻟﻲ ﻣﻦ ﻣﺨﺎﻟﻒ ﺍﻳﻦ‬ ‫ﻋﻘﻴﺪﻩ ﻫﺴﺘﻢ‪.‬‬ ‫ﺍﻳﺸﺎﻥ ﺩﺭ ﻗﺴﻤﺘﻲ ﺍﺯ ﺳﺨﻨﺎﻥ ﺧﻮﺩ ﺍﺿﺎﻓﻪ ﻛﺮﺩ‪ :‬ﺟﺎﻳﮕﺎﻩ‬ ‫ﻋﻠﻤــﻲ ﺧــﻮﺩ ﺭﺍ ﻣﺪﻳﻮﻥ ﺳــﻪ ﺍﻳﺮﺍﻧﻲ ﻣﻲﺩﺍﻧــﻢ ﻛﻪ ﺑﻪ ﻣﻦ‬ ‫ﻛﻤﻚ ﻛﺮﺩﻧﺪ ﺟﺎﻳﮕﺎﻩ ﺧﻮﺩﻡ ﺭﺍ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﺍﻳﺮﺍﻥ ﺷﻨﺎﺱ‬ ‫ﺁﮔﺎﻫﺎﻧﻪﺗﺮ ﺑﺸﻨﺎﺳﻢ‪ .‬ﺍﻭﻟﻴﻦ ﺍﻳﺸﺎﻥ ﻣﺤﻘﻘﻲ ﺍﺯ ﺷﻬﺮ ﻗﻢ ﻭ ﺩﺭ‬ ‫ﺭﺩﺍﻱ ﺭﻭﺣﺎﻧﻴﺖ ﺑﻮﺩ ﻛﻪ ﺑﻪ ﻋﻨﻮﺍﻥ ﻳﻚ ﺗﺎﺭﻳﺦﻧﮕﺎﺭ ﺍﺟﺘﻤﺎﻋﻲ‪،‬‬ ‫ﺍﻗﺘﺼــﺎﺩﻱ ﻭ ﺍﺩﺍﺭﻱ ﺗﺤﻘﻴــﻖ ﻭ ﻓﻌﺎﻟﻴﺖ ﻣﻲﻛﺮﺩ‪ .‬ﺍﻳﺸــﺎﻥ‬ ‫ﺧﻮﺍﺳــﺘﺎﺭ ﺑﺮﭘﺎﻳﻲ ﺍﻧﻘﻼﺑﻲ ﺩﺭ ﺍﻳﺮﺍﻥ ﺑﻮﺩ ﻛﻪ ﻧﻤﻲﺩﺍﻧﺴــﺖ‬ ‫ﭼﻨﺪ ﺳــﺎﻝ ﺩﻳﮕﺮ ﺍﺗﻔﺎﻕ ﺧﻮﺍﻫﺪ ﺍﻓﺘــﺎﺩ‪ .‬ﻭﯼ ﺍﻛﻨﻮﻥ ﻫﻢ ﺑﻪ‬ ‫ﻋﻨﻮﺍﻥ ﺍﺳﺘﺎﺩﻱ ﺑﻠﻨﺪ ﻣﺮﺗﺒﻪ ﺩﺭ ﺩﺍﻧﺸﮕﺎﻩ ﭘﺮﻳﻨﺴﺘﻮﻥ ﺁﻣﺮﻳﻜﺎ‬ ‫ﻣﺸﻐﻮﻝ ﺗﺪﺭﻳﺲ ﻣﻲﺑﺎﺷﺪ‪ .‬ﺍﻳﻦ ﺟﺎﻧﺐ ﺩﺭ ﺣﺪﻭﺩ ‪ ٣٥‬ﺳﺎﻝ‬ ‫ﭘﻴﺶ ﺑﺎ ﺍﻳﻦ ﺍﺳــﺘﺎﺩ ﺑﺰﺭﮒ ﻳﻌﻨﻲ ﺍﺳــﺘﺎﺩ ﺣﺴﻴﻦ ﻣﺪﺭﺳﻲ‬ ‫ﻃﺒﺎﻃﺒﺎﺋﻲ ﺁﺷــﻨﺎ ﺷــﺪﻡ‪ .‬ﺁﺧﺮﻳﻦ ﺑﺎﺭ ﻫﻢ ﺍﻳﺸﺎﻥ ﺭﺍ ﺩﺭ ﺁﻏﺎﺯ‬ ‫ﺩﻫﻪﯼ ﻫﺸﺘﺎﺩ ﻣﻴﻼﺩﻱ ﺩﻳﺪﻡ‪.‬‬ ‫ﺩﻭﻣﻴﻦ ﻧﻔﺮ ﻭﺯﻳﺮ ﻓﺮﻫﻨﮓ‪ ،‬ﺭﺋﻴﺲ ﻛﺘﺎﺑﺨﺎﻧﻪﯼ ﻣﻠﻲ ﻭ ﺭﺋﻴﺲ‬ ‫ﺟﻤﻬﻮﺭ ﺍﺳﺒﻖ ﺍﻳﺮﺍﻥ‪ ،‬ﺁﻗﺎﻱ ﺳﻴﺪ ﻣﺤﻤﺪ ﺧﺎﺗﻤﻲ ﻣﻲﺑﺎﺷﺪ ﻛﻪ‬ ‫ﺍﻃﻼﻋﺎﺕ ﻣﻦ ﺭﺍﺩﺭ ﺑﺎﺭﻩﯼ ﺍﻧﻘﻼﺏ ﺍﺳﻼﻣﻲ ﺑﺴﻴﺎﺭ ﺍﻓﺰﺍﻳﺶ ﺩﺍﺩ‪.‬‬ ‫ﺳــﻮﻣﻴﻦ ﻧﻔﺮ ﻫﻢ ﻛﺴﻲ ﻧﻴﺴﺖ ﺟﺰ ﭘﺮﻭﻓﺴﻮﺭ ﺩﻛﺘﺮ ﺍﻳﺮﺝ‬ ‫ﺍﻓﺸــﺎﺭ ﻛﻪ ﭼﻨﺪ ﻫﻔﺘﻪ ﭘﻴﺶ ﻓﻮﺕ ﻛﺮﺩ‪ .‬ﺍﻳﺸﺎﻥ ﺩﺍﻧﺸﻤﻨﺪﻱ‬ ‫ﺍﺳﺘﺜﻨﺎﻳﻲ ﻭ ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ ﺗﻮﺍﻧﺎ ﺩﺭ ﺯﻣﻴﻨﻪﯼ ﻓﺮﻫﻨﮓ ﺑﻮﺩ‪ .‬ﺍﻳﻦ‬ ‫ﺟﺎﻧﺐ ‪ ٥٠‬ﺳــﺎﻝ ﭘﻴﺶ ﺩﺭ ﺩﺍﻧﺸﮕﺎﻩ ﺗﻬﺮﺍﻥ ﺷﺎﮔﺮﺩ ﺍﻭ ﺑﻮﺩﻡ‬ ‫ﻭ ﺛﻤــﺮﻩﯼ ﺩﻭﺳــﺘﻲ ﺑﺎ ﺍﻭ ﺑﺰﺭﮒ ﺗﺮﻳﻦ ﻫﺪﻳﻪﺍﻱ ﺍﺳــﺖ ﻛﻪ‬ ‫ﻣﻲﺗﻮﺍﻧﺴﺘﻢ ﺩﺭ ﺯﻧﺪﮔﻲ ﻋﻠﻤﻲ ﺧﻮﺩ ﻫﺪﻳﻪ ﺑﮕﻴﺮﻡ‪.‬‬ ‫ﺍﻳﺸــﺎﻥ ﺩﺭ ﭘﺎﻳﺎﻥ ﺍﻇﻬﺎﺭ ﺩﺍﺷــﺖ‪ :‬ﻣﻦ ﻣﺠــﺪﺩﺍ ﺍﺯ ﺑﻨﻴﺎﺩ‬ ‫ﻓﺎﺭﺍﺑﻲ ﺗﺸــﻜﺮ ﻣﻲﻛﻨﻢ ﻭ ﺍﻣﻴــﺪﻭﺍﺭﻡ ﻛﺎﺭﻱ ﻛﻪ ﺧﻠﻖ ﻛﺮﺩﻡ‬ ‫ﻓﺎﻳﺪﻩﺍﻱ ﺑﺮﺍﻱ ﺍﻳﺸﺎﻥ ﻭ ﺟﺎﻣﻌﻪ ﻋﻠﻤﻲ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ‪.‬‬ ‫ﻻﺯﻡ ﺑــﻪ ﺫﻛﺮ ﺍﺳــﺖ ﻛﺘﺎﺏ »ﻓﻬﺮﺳــﺖ ﻧﺎﻣﻪﯼ ﺍﺳــﻨﺎﺩ‬ ‫ﻓﺮﻣﺎﻧﺮﻭﺍﻳــﺎﻥ ﺍﻳــﺮﺍﻥ« ﻛــﻪ ﺑﺮﻧــﺪﻩﯼ ﺟﺎﻳــﺰﻩﯼ ﻭﻳــﮋﻩﯼ‬ ‫ﺟﺸﻨﻮﺍﺭﻩﯼ ﻓﺎﺭﺍﺑﻲ ﺷﺪ‪ ،‬ﺷﺎﻣﻞ ﺍﻇﻬﺎﺭ ﻧﻈﺮﯼ ﺍﺯ ﺩﻳﺪ ﮐﺘﺎﺏ‬ ‫ﺷﻨﺎﺳــﯽ ﺩﺭ ﺯﻣﻴﻨﻪﯼ ﺍﺣﮑﺎﻡ ﺳﻠﻄﻨﺘﯽ ﻭ ﻧﺎﻣﻪﻫﺎﯼ ﺭﺳﻤﯽ‬

‫ﻣﻨﺘﺸــﺮ ﺷــﺪﻩ ﺗﻮﺳــﻂ ﺻﺪﺍﺭﺕ ﺧﺎﻧﻪﻫﺎﯼ ﺍﺻﻠــﯽ ﺍﻳﺮﺍﻥ‪،‬‬ ‫ﺍﻓﻐﺎﻧﺴــﺘﺎﻥ ﻭ ﺁﺳﻴﺎﯼ ﻣﺮﮐﺰﯼ‪ ،‬ﺑﻪ ﺍﺳــﺘﺜﻨﺎﯼ ﻣﺪﺍﺭﮐﯽ ﮐﻪ‬ ‫ﺍﺯ ﺳﻮﯼ ﺣﺎﮐﻤﺎﻥ ﺷــﺒﻪ ﻗﺎﺭﻩ ﻫﻨﺪ ﻭ ﭘﺎﮐﺴﺘﺎﻥ ﺻﺎﺩﺭﺷﺪﻩ‪،‬‬ ‫ﻣﻲﺑﺎﺷﺪ ﻭ ﺯﻣﺎﻥ ﺍﻧﺘﺸﺎﺭ ﺁﻥ ﺳﺎﻝ ‪ ١٩٧٩‬ﺍﺳﺖ‪ .‬ﺗﻌﺪﺍﺩ ﮐﻞ‬ ‫ﺍﺳــﻨﺎﺩ ﺛﺒﺖ ﺷﺪﻩ ‪ ٨٦٨‬ﻓﻘﺮﻩ ﺍﺳﺖ‪ .‬ﺭﻭﻧﺪ ﺟﻤﻊ ﺁﻭﺭﯼ ﺍﻳﻦ‬ ‫ﺩﺍﺩﻩﻫﺎ ﻣﺪﺕ ﻫﻔﺖ ﺗﺎ ﻫﺸﺖ ﺳﺎﻝ ﺑﻪ ﻃﻮﻝ ﺍﻧﺠﺎﻣﻴﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺑﺴﻴﺎﺭﯼ ﺍﺯ ﺍﺳﻨﺎﺩ ﺛﺒﺖ ﺷــﺪﻩ‪ ،‬ﻓﺮﻣﺎﻥ ﺳﻠﻄﻨﺘﯽ ﻫﺴﺘﻨﺪ ﻭ‬ ‫ﺑﺮﺧﯽ ﺭﺍ ﻣﯽﺗﻮﺍﻥ ﺑﻪ ﻋﻨﻮﺍﻥ ﻧﺎﻣﻪﻫﺎﯼ ﺭﺳــﻤﯽ ﺳــﻠﻄﻨﺘﯽ‬ ‫ﻃﺒﻘﻪﺑﻨﺪﯼ ﮐﺮﺩ‪.‬‬

‫ﻣﺴــﻴﺤﻴﺖ‪ ،‬ﺍﺳــﻼﻡ ﻭ ﻳﻬﻮﺩﻳﺖ ﮔﺮﺍﻳﺶ ﺩﺍﺭﻧــﺪ ﻭ ﻧﻴﺎﺯ ﺑﻪ‬ ‫ﺁﻣﻮﺯﺵ ﻣﻄﺎﻟﻌﺎﺕ ﺍﺳــﻼﻣﯽ ﻣﺪﺕ ﺯﻳــﺎﺩﯼ ﺑﻮﺩ ﻛﻪ ﺩﺭ ﺍﻳﻦ‬ ‫ﺩﺍﻧﺸــﮕﺎﻩ ﺍﺣﺴــﺎﺱ ﻣﯽﺷــﺪ ﻭ ﺍﻳﻦ ﻛﺮﺳــﯽ ﺩﺭ ﺭﺍﺳﺘﺎﯼ‬ ‫ﭘﺎﺳﺨﮕﻮﻳﯽ ﺑﻪ ﺍﻳﻦ ﻧﻴﺎﺯ ﺭﺍﻩﺍﻧﺪﺍﺯﯼ ﺷﺪ‪.‬‬ ‫ﺑﻴﺶ ﺍﺯ ﻳﻚ ﻣﻴﻠﻴﻮﻥ ﻣﺴﻠﻤﺎﻥ ﺍﺯ ﻗﻮﻣﻴﺖﻫﺎﯼ ﮔﻮﻧﺎﮔﻮﻥ‬ ‫ﻛﻪ ﺑﻪ ﻃــﻮﺭ ﻋﻤﺪﻩ ﻣﻬﺎﺟﺮ ﻫﺴــﺘﻨﺪ‪ ،‬ﺩﺭ ﻛﺎﻧــﺎﺩﺍ ﺯﻧﺪﮔﯽ‬ ‫ﻣﯽﻛﻨﻨﺪ‪ .‬ﻣﺤﻞ ﺍﻗﺎﻣﺖ ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺍﻳﻦ ﻛﺸﻮﺭ ﺑﻪ ﺗﺮﺗﻴﺐ‬ ‫ﺗﺮﺍﻛﻢ ﺟﻤﻌﻴﺖ ﺁﻧﺎﻥ‪ ،‬ﻋﺒﺎﺭﺕ ﺍﺳــﺖ ﺍﺯ ﺷﻬﺮﻫﺎﯼ ﺗﻮﺭﻧﺘﻮ‪،‬‬ ‫ﻣﻮﻧﺘــﺮﺁﻝ‪ ،‬ﻭﻧﻜﻮﻭﺭ‪ ،‬ﺍﺗــﺎﻭﺍ‪ ،‬ﻭﻧﺪﺯﻭﺭ ﻭ ﺑﺮﺧﯽ ﺷــﻬﺮﻫﺎﯼ‬ ‫ﺩﻳﮕﺮ ﻣﺎﻧﻨــﺪ ﻫﺎﻟﯽ ﻓﻜﺲ‪ ،‬ﻛﻴﭽﻨﺮ‪ ،‬ﻭﺍﺗﺮﻟــﻮ‪ ،‬ﺍﺩﻣﻨﺘﻮﻥ ﻭ‬ ‫ﻭﻳﻨﯽﭘﮓ‪ .‬ﻣﺠﻤﻮﻉ ﻣﺮﺍﻛﺰ ﺍﺳــﻼﻣﯽ ﻭ ﻣﺴﺎﺟﺪ ﻣﻮﺟﻮﺩ ﺩﺭ‬ ‫ﻛﺎﻧﺎﺩﺍ‪ ،‬ﺑﺎﻟﻎ ﺑﺮ ﺳﻴﺼﺪ ﻭ ﺷﺼﺖ ﻣﺴﺠﺪ ﻭ ﺳﺎﺯﻣﺎﻥ ﺍﺳﻼﻣﯽ‬ ‫ﺍﺳﺖ‪.‬‬

‫ﺩﺭﺧﻮﺍﺳﺖ ﭘﮋﻭﻫﺸﮕﺮﺍﻥ‬ ‫ﻣﻮﺳﺴﻪﻫﺎﯼ ﺗﺤﻘﻴﻘﺎﺗﯽ‬ ‫ﺁﻟﻤﺎﻥ ﻧﺴﺒﺖ ﺑﻪ‬ ‫ﺣﻤﺎﻳﺖ ﻭ ﭘﺸﺘﻴﺒﺎﻧﯽ‬ ‫ﺍﺯ ﺟﻨﺒﺶﻫﺎﯼ ﺁﺯﺍﺩﯼ‬ ‫ﺧﻮﺍﻫﺎﻧﻪ ﮐﺸﻮﺭﻫﺎﯼ‬ ‫ﻋﺮﺑﯽ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١١٦‬‬

‫ﺍﺧﺘﻴﺎﺭ ﮐﺸــﻮﺭﻫﺎﯼ ﻋﺮﺑﯽ ﻗﺮﺍﺭ ﺩﻫﻨﺪ‪ .‬ﺍﻓــﺰﻭﻥ ﺑﺮ ﺁﻥ ﻻﺯﻡ‬ ‫ﺍﺳــﺖ ﮐﻪ ﮐﺸﻮﺭﻫﺎﯼ ﺍﺭﻭﭘﺎﻳﯽ ﺑﺎﺯﺍﺭﻫﺎﯼ ﮐﺸﺎﻭﺭﺯﯼ ﺧﻮﺩ ﺭﺍ‬ ‫ﺑﮕﺸﺎﻳﻨﺪ‪ ،‬ﺗﺎ ﺩﺭ ﮐﺸﻮﺭﻫﺎﯼ ﻧﻴﻤﮑﺮﻩﯼ ﺟﻨﻮﺑﯽ‪ ،‬ﻓﺮﺻﺖﻫﺎﯼ‬ ‫ﺷــﻐﻠﯽ ﺍﻳﺠﺎﺩ ﮔﺮﺩﺩ‪ .‬ﻃﺒــﻖ ﺍﻳﻦ ﮔــﺰﺍﺭﺵ‪ ،‬ﺍﺭﻭﭘﺎ ﺩﺭ ﺩﻩﻫﺎ‬ ‫ﺳﺎﻝ ﺭﮐﻮﺩ ﺳﻴﺎﺳــﯽ ﻭ ﺍﺟﺘﻤﺎﻋﯽ ﮐﺸﻮﺭﻫﺎﯼ ﻋﺮﺑﯽ ﻣﻘﺼﺮ‬ ‫ﺍﺳــﺖ‪ .‬ﺭﮊﻳﻢﻫﺎﯼ ﺧﻮﺩﮐﺎﻣﻪﯼ ﻋﺮﺑﯽ ﺑﺎ ﻣﻌﺎﻣﻠﻪﯼ ﺳﻴﺎﺳﯽ‬ ‫ﺑﺎ ﮐﺸــﻮﺭﻫﺎﯼ ﺍﺗﺤﺎﺩﻳﻪﯼ ﺍﺭﻭﭘﺎ ﺿﻤــﻦ ﺻﺪﻭﺭ ﻧﻔﺖ ﻭ ﮔﺎﺯ‪،‬‬ ‫ﺍﺯ ﮐﺸــﻮﺭﻫﺎﯼ ﺍﺭﻭﭘﺎﻳﯽ ﻭﺍﻡﻫﺎﯼ ﻣﻨﺎﺳﺐ ﻭ ﺟﻨﮓﺍﻓﺰﺍﺭ ﺗﺎﺯﻩ‬ ‫ﺩﺭﻳﺎﻓﺖ ﻣﯽﮐﺮﺩﻧﺪ‪.‬‬ ‫ﮔﺰﺍﺭﺵ ﭘﮋﻭﻫﺸــﮕﺮﺍﻥ ﺻﻠﺢ ﻫﻤﭽﻨﻴﻦ ﺳﻴﺎﺳــﺖ ﺩﻭﻟﺖ‬ ‫ﺁﻟﻤــﺎﻥ ﺭﺍ ﺩﺭ ﻗﺒﺎﻝ ﺍﻓﻐﺎﻧﺴــﺘﺎﻥ ﺷﮑﺴــﺖ ﺧــﻮﺭﺩﻩ ﺗﻠﻘﯽ‬ ‫ﮐﺮﺩﻩﺍﻧــﺪ ﻭ ﺧﻮﺍﻫﺎﻥ ﺗﺠﺪﻳﺪ ﻧﻈﺮ ﺩﺭ ﺍﻳﻦ ﺳﻴﺎﺳــﺖ ﭘﺲ ﺍﺯ‬ ‫ﮔﺬﺷﺖ ﻧﻪ ﺳــﺎﻝ ﺟﻨﮓ ﺩﺭ ﻣﻨﻄﻘﻪ ﻫﻨﺪﻭﮐﺶ ﺷﺪﻧﺪ‪ .‬ﺍﻳﻦ‬ ‫ﭘﮋﻭﻫﺸــﮕﺮﺍﻥ ﺭﺍﻫﺒﺮﺩ ﺍﺗﺨﺎﺫ ﺷﺪﻩ ﺗﻮﺳــﻂ ﺩﻭﻟﺖ ﺁﻟﻤﺎﻥ ﺭﺍ‬ ‫ﻣﻨﺘﺎﻗﺾ ﺑﺎ ﺳﻴﺎﺳــﺖﻫﺎﯼ ﺍﻋﻤﺎﻝ ﺷــﺪﻩ ﺩﺭ ﻣﻨﻄﻘﻪ ﮐﻪ ﺑﺮ‬ ‫ﺑﺎﺯﺳﺎﺯﯼ ﻣﻨﻄﻘﻪ ﺍﺯ ﺳﻮﯼ ﻧﻈﺎﻣﻴﺎﻥ ﺁﻟﻤﺎﻧﯽ ﻭ ﺟﻨﮓ ﻃﻠﺒﯽ‬ ‫ﺁﻣﺮﻳﮑﺎﯼﻫﺎ ﺍﺳﺘﻮﺍﺭ ﺍﺳﺖ‪ ،‬ﻋﻨﻮﺍﻥ ﺩﺍﺷﺘﻨﺪ‪.‬‬ ‫ﭘﮋﻭﻫﺸــﮕﺮﺍﻥ ﺻﻠﺢ ﻫﻤﺰﻣﺎﻥ ﺧﻮﺍﺳــﺘﺎﺭ ﺁﻥ ﺷﺪﻩﺍﻧﺪ ﮐﻪ‬ ‫ﺍﺗﺤﺎﺩﻳﻪﯼ ﺍﺭﻭﭘﺎ ﺳﻴﺎﺳﺖ ﻣﺮﺑﻮﻁ ﺑﻪ ﺍﻣﻮﺭ ﻣﻬﺎﺟﺮﺕ ﺧﻮﺩ ﺭﺍ‬ ‫ﺩﺭ ﻫﻤﺎﻫﻨﮕﯽ ﺑﺎ ﺩﻭﻟﺖﻫﺎﯼ ﺁﺗﯽ ﮐﺸــﻮﺭﻫﺎﯼ ﺷﻤﺎﻝ ﺁﻓﺮﻳﻘﺎ‬ ‫ﺍﺯ ﻧــﻮ ﺗﺪﻭﻳﻦ ﮐﻨﺪ‪ .‬ﺑﻪ ﺑﺎﻭﺭ ﭘﮋﻭﻫﺸــﮕﺮﺍﻥ ﺻﻠﺢ‪ ،‬ﺳﻴﺎﺳــﺖ‬ ‫ﺑﺎﺯﮔﺮﺩﺍﻧــﺪﻥ ﭘﻨــﺎﻩ ﺟﻮﻳﺎﻥ ﺑــﻪ ﮐﺸﻮﺭﻫﺎﻳﺸــﺎﻥ ﺑﺎ ﮐﻤﮏ‬ ‫ﻗﺮﺍﺭﺩﺍﺩﻫــﺎﯼ ﺩﻭﺟﺎﻧﺒﻪ‪ ،‬ﻧﺎﻗﺾ ﺣﻘﻮﻕ ﺍﺳﺎﺳــﯽ ﺍﺗﺤﺎﺩﻳﻪﯼ‬ ‫ﺍﺭﻭﭘﺎ ﻭ ﻣﻨﺸــﻮﺭ ﺟﻬﺎﻧﯽ ﺣﻘﻮﻕ ﺑﺸﺮ ﺍﺳــﺖ‪ .‬ﮔﻔﺘﻨﯽ ﺍﺳﺖ‬ ‫ﺍﻣﺴــﺎﻝ ﮔﺰﺍﺭﺵ ﮐﺎﺭﺷﻨﺎﺳﯽ ﺍﻳﻦ ﻣﻮﺳﺴﺎﺕ ﺗﺤﻘﻴﻘﯽ ﺑﺮﺍﯼ‬ ‫‪ ۲۵‬ﻣﻴﻦ ﺑﺎﺭ ﻣﻨﺘﺸﺮ ﻣﯽﺷﻮﺩ‪ .‬ﻣﻮﺳﺴﻪﻫﺎﻳﯽ ﮐﻪ ﺩﺭ ﺗﻨﻈﻴﻢ‬ ‫ﺍﻳﻦ ﮔﺰﺍﺭﺵ ﺷــﺮﮐﺖ ﺩﺍﺷــﺘﻪﺍﻧﺪ‪ ،‬ﻋﺒﺎﺭﺕﺍﻧﺪ ﺍﺯ‪ :‬ﻣﻮﺳﺴــﻪ‬ ‫ﭘﮋﻭﻫﺶ ﺻﻠﺢ ﺩﺍﻧﺸــﮕﺎﻩ ﻫﺎﻣﺒــﻮﺭﮒ‪ ،‬ﺑﻨﻴﺎﺩ ﭘﮋﻭﻫﺶ ﺻﻠﺢ‬ ‫ﻭ ﻣﻨﺎﺯﻋــﻪ ﺩﺭ ﺍﻳﺎﻟﺖ ﻫﺴــﻦ‪ ،‬ﻣﺮﮐــﺰ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﮔﻔﺖﻭﮔﻮ‬ ‫ﺩﺭ ﺑﻦ‪ ،‬ﻣﻮﺳﺴــﻪ ﺗﻮﺳــﻌﻪ ﻭ ﺻﻠﺢ ﻭ ﻣﻮﺳﺴﻪﯼ ﺗﺤﻘﻴﻘﺎﺗﯽ‬ ‫ﺟﺎﻣﻌﻪﯼ ﻣﻄﺎﻟﻌﺎﺗﯽ ﭘﺮﻭﺗﺴﺘﺎﻥ‪.‬‬

‫ﭘﻨﺞ ﻣﻮﺳﺴــﻪ ﺑﺰﺭﮒ ﭘﮋﻭﻫﺶ ﺻﻠﺢ ﺩﺭ ﺁﻟﻤﺎﻥ‪ ،‬ﺧﻮﺍﺳﺘﺎﺭ‬ ‫ﭘﺸﺘﻴﺒﺎﻧﯽ ﺑﻴﺸــﺘﺮ ﺍﺗﺤﺎﺩﻳﻪﯼ ﺍﺭﻭﭘﺎ ﺍﺯ ﺟﻨﺒﺶﻫﺎﯼ ﺁﺯﺍﺩﯼ‬ ‫ﺧﻮﺍﻫﺎﻧﻪ ﺩﺭ ﮐﺸﻮﺭﻫﺎﯼ ﻋﺮﺑﯽ ﺷﺪﻧﺪ‪.‬‬ ‫‪http://www. evangelisch. de/themen/politik/‬‬ ‫ﭘﮋﻭﻫﺸﮕﺮﺍﻥ ﺻﻠﺢ ﺍﻧﺴــﺘﻴﺘﻮﻫﺎﯼ ﺁﻟﻤﺎﻧﯽ ﺍﺯ ﮐﺸﻮﺭﻫﺎﯼ ‪friedensforscher-deutsche-afghanistan-‬‬ ‫ﺍﺗﺤﺎﺩﻳﻪﯼ ﺍﺭﻭﭘﺎ ﺧﻮﺍﺳــﺘﻨﺪ ﮐﻪ ﺩﺍﻧﺶ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺯﻣﻴﻨﻪﯼ‬ ‫‪politik-gescheitert18031‬‬ ‫ﺗﺤــﻮﻻﺕ ﺩﻣﮑﺮﺍﺗﻴﮏ ﻧﻈﺎﻡﻫﺎﯼ ﺧﻮﺩﮐﺎﻣﻪﯼ ﭘﻴﺸــﻴﻦ‪ ،‬ﺩﺭ ‪http://www. dw-world. de/dw/0,,9998,00. html‬‬

‫ﻧـﺎﻡ ﮐﺘﺎﺏ‪ :‬ﺑﻨﻴﺎﻥﻫـﺎﯼ ﺩﻳﭙﻠﻤﺎﺳـﯽ ﻓﺮﻫﻨﮕﯽ‪ :‬ﻧﺎﻡ ﮐﺘـﺎﺏ‪ :‬ﮔﻔﺘﮕـﻮﯼ ﺗﻤﺪﻧﯽ ﻭ ﻧﻈـﻢ ﺟﻬﺎﻧﯽ‪:‬‬ ‫ﺳﻴﺎﺳـﺖ ﻣﻴـﺎﻥ ﻓﺮﻫﻨﮓﻫـﺎ ﻭ ﺧﻮﺩﻣﺨﺘـﺎﺭﯼ ﻓﺮﻫﻨﮓﻫﺎ ﻭ ﺗﻤﺪﻥﻫﺎ ﺩﺭ ﺭﻭﺍﺑﻂ ﺑﻴﻦﺍﻟﻤﻠﻞ‬ ‫ﻧﺎﻡ ﻧﻮﻳﺴﻨﺪﻩ‪ :‬ﻣﺎﻳﮑﻞ ﻣﻴﭽﺎﻟﺲ‪ ،‬ﭘﺘﻴﺘﻮ ﻭ ﻓﺎﺑﻴﻮ‬ ‫ﺍﺧﻼﻗﯽ ﺍﻧﺴﺎﻥ‬ ‫ﻧﺎﺷﺮ‪ :‬ﭘﺎﻟﮕﺮﻳﻮ‪-‬ﻣﮏ ﻣﻴﻼﻥ )ﻧﻴﻮﻳﻮﺭﮎ(‬ ‫ﻧﺎﻡ ﻧﻮﻳﺴﻨﺪﻩ‪ :‬ﻧﻴﮑﻼﺱ ﻻﺋﻮﺱ‬ ‫ﺗﻌﺪﺍﺩ ﺻﻔﺤﻪ‪٣٠٨:‬ﺹ‬ ‫ﻧﺎﺷﺮ‪ :‬ﺍﻟﮕﻮﺭﺍ‪٢٠١١ ،‬‬ ‫ﺩﺭ ﺯﻣﺎﻧﯽ ﮐﻪ ﺁﺷــﻔﺘﮕﯽ ﺳﻴﺎﺳــﯽ ﻭ ﺧﺸﻮﻧﺖ ﺍﻳﻨﭽﻨﻴﻦ‬ ‫ﺗﻌﺪﺍﺩ ﺻﻔﺤﻪ‪٣٠٠:‬‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١١٨‬‬

‫ﻧﻮﻳﺴــﻨﺪﻩ ﮐﺘــﺎﺏ ﻧﻈﺮﻳــﻪﺍﯼ ﺍﺻﻴــﻞ ﻭ ﻧﻈــﺎﻡ ﻣﻨﺪ ﺍﺯ‬ ‫ﺩﻳﭙﻠﻤﺎﺳﯽ ﻓﺮﻫﻨﮕﯽ ﺍﺭﺍﺋﻪ ﻣﯽﺩﻫﺪ ﮐﻪ ﺭﻭﺷﯽ ﺟﺪﻳﺪ ﺍﺯ ﺗﻔﮑﺮ‬ ‫ﺩﺭﺑﺎﺭﻩ ﺩﻳﭙﻠﻤﺎﺳﯽ‪ ،‬ﺳﻴﺎﺳﺖ ﻭ ﻓﺮﻫﻨﮓ ﺭﺍ ﻣﯽﮔﺸﺎﻳﺪ‪ .‬ﻧﻮﻳﺴﻨﺪﻩ‬ ‫ﺑﻪ ﺻﻮﺭﺗﯽ ﺭﻭﺷﻤﻨﺪ ﺍﺭﺗﺒﺎﻁ ﺑﻴﻦ ﻓﺮﻫﻨﮓ ﻭ ﺳﻴﺎﺳﺖ ﺭﺍ ﺑﺮﺭﺳﯽ‬ ‫ﻣﯽﮐﻨﺪ‪ .‬ﻭﯼ ﺑﺎ ﺍﻳﻦ ﮐﺎﺭ ﺭﻭﻳﮑــﺮﺩﯼ ﺟﺪﻳﺪ ﺑﻪ ﻧﻈﺮﻳﻪ ﺭﻭﺍﺑﻂ‬ ‫ﺑﻴﻦﺍﻟﻤﻠﻞ ﻣﯽﺩﻫﺪ ﻭ ﻣﻔﻬﻮﻡ ﻗﺪﺭﺕ ﺭﺍ ﺑﺮﺍﺳﺎﺱ ﺍﺳﺘﺪﻻﻝﻫﺎﯼ‬ ‫ﻓﻠﺴــﻔﯽ ﺩﺭﺑــﺎﺭﻩ ﻭﺍﻗﻌﻴﺖ‪ ،‬ﺗﺎﺭﻳــﺦ ﻭ ﺁﺯﺍﺩﯼ ﺑﻴﺎﻥ ﻣﯽﮐﻨﺪ‪.‬‬ ‫ﻓﺼــﻞ ‪ .١‬ﻣﻘﺪﻣــﻪ‪ :‬ﻓﺮﻫﻨــﮓ‪ ،‬ﻫﻨﺠﺎﺭﻫــﺎ ﻭ ﺭﻭﺍﺑــﻂ‬ ‫ﺑﻴﻦﺍﻟﻤﻠﻞ)‪ .١ .١‬ﺗﻔﮑﺮ ﺳﻴﺎﺳــﯽ ﻫﻨﺠــﺎﺭﯼ‪ .٢ .١،‬ﺍﺭﺯﺵ ﻭ‬ ‫ﺍﻋﺘﺒﺎﺭ ﻫﻨﺠﺎﺭﻫــﺎ‪ .٣ .١،‬ﻫﻨﺠﺎﺭﻫﺎﯼ ﻭ ﺣﻘﻮﻕ ﺑﻴﻦﺍﻟﻤﻠﻞ‪.١،‬‬ ‫‪ .٤‬ﻫﺪﻑ ﻭ ﺳﺎﺧﺘﺎﺭ ﮐﺘﺎﺏ ﺣﺎﺿﺮ(‬ ‫ﻓﺼــﻞ‪ .٢‬ﺑﺮﻧﺎﻣﻪ ﻣﻌﻨﻮﻳــﺖ ﺍﺭﻭﭘﺎ‪:‬ﺩﺭ ﺟﺴــﺘﺠﻮﯼ ﺩﺍﻧﺶ‬ ‫ﺩﺭ ﺑﺮﺍﺑــﺮ ﭘﻮﭺ ﮔﺮﺍﻳــﯽ)‪ .١ .٢‬ﺍﺭ ﺗﻔﮑﺮ ﻗﺮﻭﻥ ﻭﺳــﻄﺎﻳﯽ ﺗﺎ‬ ‫ﺭﻧﺴﺎﻧﺲ‪ .٢ .٢،‬ﺟﺪﺍﻝ ﺑﻴﻦ ﺧﺮﺩﮔﺮﺍﻳﯽ ﻭ ﺗﺠﺮﺑﻪ ﮔﺮﺍﻳﯽ‪.٢،‬‬ ‫‪ .٣‬ﻋﺼﺮ ﺭﻭﺷــﻨﮕﺮﯼ‪ .٤ .٢،‬ﻧﻈﺮﺍﺕ ﮐﺎﻧﺖ ﺩﺭﺑﺎﺭﻩ ﺳﻴﺎﺳــﺖ‬ ‫ﻭ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﺑﻮﺩﻥ‪ .٥ .٢،‬ﺁﺭﻣﺎﻥ ﮔﺮﺍﻳﯽ ﺁﻟﻤﺎﻥ ﻭ ﮔﺸــﻮﺩﻥ‬ ‫ﺭﺍﻫﯽ ﺧﻴﺎﻟﯽ ﺑﻪ ﺳــﻮﯼ ﭘﻮﭺ ﮔﺮﺍﻳــﯽ‪ .٦ .٢،‬ﺗﻔﮑﺮﺍﺕ ﻫﮕﻞ‬ ‫ﺩﺭﺑﺎﺭﻩ ﺳﻴﺎﺳﺖ ﻭ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﺑﻮﺩﻥ‪ .٧ .٢،‬ﻣﺨﺎﻟﻒ ﺑﺎ ﻓﻠﺴﻔﻪ‬ ‫ﻫﮕﻞ‪ .٨ .٢،‬ﻧﻴﭽﻪ‪ ،‬ﭘﻮﭺ ﮔﺮﺍﻳﯽ ﻭ ﭘﺴﺖ ﻣﺪﺭﻧﻴﺴﻢ(‬ ‫ﻓﺼﻞ ‪ .٣‬ﺍﺯ ﺷــﺪﻥ ﺑــﻪ ﺑﻮﺩﻥ‪:‬ﻣﻌﻨﺎﯼ ﭘﻴﺸــﺮﻓﺖ)‪.١ .٣‬‬ ‫ﺩﺍﻧﺶ ﺑﻪ ﻋﻨﻮﺍﻥ ﻋﺎﻣﻞ ﺗﻮﺳــﻌﻪ ﻓﺮﻫﻨﮕﯽ‪ .٢ .٣،‬ﻭﻫﻢ‪.٣ .٣،‬‬ ‫ﺍﻳﻤﺎﻥ‪ .٤ .٣،‬ﺍﺳﺘﺪﻻﻝ ﻗﺎﻧﻮﻥ ﻣﺤﻮﺭ ﻳﺎ ﻣﻨﻄﻖ‪ .٥ .٣،‬ﺫﮐﺎﻭﺕ‬

‫ﮔﺴــﺘﺮﺩﻩ ﺷﺪﻩ ﺍﺳﺖ‪ ،‬ﻣﻨﺘﻘﺪﺍﻥ ﺑﺮﭼﺴــﺐ ﺁﺭﻣﺎﻥ ﮔﺮﺍﻳﺎﻧﻪ‪،‬‬ ‫ﺳﺎﺩﻩ ﻟﻮﺣﺎﻧﻪ‪ ،‬ﺑﻼﻏﯽ ﻭ ﺣﺘﯽ ﺧﻄﺮﻧﺎﮎ ﺭﺍ ﺑﻪ ﻣﻔﻬﻮﻡ ﮔﻔﺖ‬ ‫ﻭﮔﻮ ﺯﺩﻩﺍﻧﺪ‪ .‬ﺑﺎ ﺍﻳﻦ ﺣﺎﻝ‪ ،‬ﮔﻔﺖ ﻭﮔﻮﯼ ﻓﺮﻫﻨﮓﻫﺎ‪ ،‬ﺍﺩﻳﺎﻥ ﻭ‬ ‫ﺗﻤﺪﻥﻫﺎ ﻫﻨﻮﺯ ﺗﻨﻬﺎ ﺭﺍﻩ ﺑﺮﺍﯼ ﺟﻠﻮ ﺭﻓﺘﻦ ﺍﺳﺖ‪ .‬ﺑﺪﻭﻥ ﮔﻔﺖ‬ ‫ﻭﮔﻮ ﺩﺭﮎ ﺯﻣﺎﻥ ﺣﺎﻝ ﺑﺴــﻴﺎﺭ ﻣﺸﮑﻞ ﺍﺳﺖ‪ ،‬ﭼﻪ ﺑﺮﺳﺪ ﺑﻪ‬ ‫ﺁﻳﻨﺪﻩ‪ .‬ﺑﻪ ﺯﺑﺎﻥ ﺳﺎﺩﻩ ﺗﺮ‪ ،‬ﮔﻔﺖ ﻭﮔﻮ ﺍﻳﺪﻩﺍﯼ ﺍﺳﺖ ﮐﻪ ﺯﻣﺎﻥ‬ ‫ﺁﻥ ﻓﺮﺍ ﺭﺳﻴﺪﻩ ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﮐﺘﺎﺏ ﺑﺎ ﮐﻨﺎﺭ ﻫﻢ ﺁﻭﺭﺩﻥ ﭼﻨﺪ‬ ‫ﺗﻦ ﺍﺯ ﻣﺘﻔﮑﺮﺍﻥ ﺑﺮﺟﺴــﺘﻪ ﺩﺭ ﺍﻳﻦ ﺯﻣﻴﻨﻪ‪ ،‬ﭘﺎﺳﺨﯽ ﺑﻪ ﻋﺪﻡ‬ ‫ﺗﻮﺟﻪ ﻣﺘﻔﮑــﺮﺍﻥ ﻭ ﻣﺘﺨﺼﺼﺎﻥ ﺭﻭﺍﺑﻂ ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﻭ ﻧﻈﺮﻳﻪ‬ ‫ﭘﺮﺩﺍﺯﺍﻥ ﺳﻴﺎﺳــﯽ ﺑﻪ ﭼﮕﻮﻧﮕﯽ ﮔﻔﺖ ﻭﮔــﻮﯼ ﻓﺮﻫﻨﮓﻫﺎ‪،‬‬ ‫ﺍﺩﻳﺎﻥ ﻭ ﺗﻤﺪﻥﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﻧﻈﻢ ﺟﻬﺎﻧﯽ ﺍﺳــﺖ‪ .‬ﺍﻳﻦ ﺍﺛﺮ ﺩﺭ‬ ‫ﻗﺎﻟﺐ ﻣﺠﻤﻮﻋﻪ ﻣﻘﺎﻻﺕ ﺍﺳﺖ ﻭ ﺩﺍﺭﺍﯼ ‪ ١٣‬ﻣﻘﺎﻟﻪ ﻣﯽﺑﺎﺷﺪ‪.‬‬ ‫‪ .١‬ﻳﮏ ﺻﺪﺍﻳﯽ ﺍﻣﭙﺮﺍﻃﻮﺭﯼ ﻳﺎ ﮔﻔﺖ ﻭﮔﻮﯼ ﺗﻤﺪﻥ ﻫﺎ؟‪.٢‬‬ ‫ﻋﺪﺍﻟﺖ ﻭ ﮔﻔﺖ ﻭﮔﻮﯼ ﺑﻴــﻦ ﻓﺮﻫﻨﮕﯽ‪:‬ﺍﺯ ﻧﻈﺮﻳﻪ ﺗﺎ ﻋﻤﻞ‪.٣‬‬ ‫ﮔﻔﺖ ﻭﮔــﻮﯼ ﺗﻤﺪﻥﻫﺎ ﺑﻪ ﻋﻨﻮﺍﻥ ﺭﺍﻫــﯽ ﺩﻳﮕﺮ ﺑﺮﺍﯼ ﻧﻈﻢ‬ ‫ﺟﻬﺎﻧــﯽ‪ .٤‬ﮔﻔﺖ ﻭﮔﻮ ﻣﻴﺎﻥ ﺍﺩﻳــﺎﻥ ﻭ ﺩﺭ ﺩﺭﻭﻥ ﺁﻧﻬﺎ‪ ،‬ﺍﻳﺠﺎﺩ‬ ‫ﻓﺮﻫﻨــﮓ ﺻﻠﺢ‪ .٥‬ﺗﻤــﺪﻥ ﮔﺮﺍﻳﯽ ﻭ ﺑﺤﺚ ﺳﻴﺎﺳــﯽ ﺩﺭﺑﺎﺭﻩ‬ ‫ﺟﻬﺎﻧﯽ ﺷــﺪﻥ‪ .٦‬ﺿﺪﺟﻬﺎﻧﯽ ﺷــﻬﺮﮔﺮﺍﻳﯽ‪،‬ﺟﻬﺎﻥ ﻭﻃﻨﯽ‪.٧‬‬ ‫ﻳﺎﻓﺘﻦ ﻗﺎﻟﺐﻫﺎﯼ ﻣﻨﺎﺳــﺐ ﮔﻔﺖ ﻭﮔﻮ ﺑــﺮﺍﯼ ﭘﺮﺩﺍﺧﺘﻦ ﺑﻪ‬ ‫ﺳﻴﺎﺳــﺖ ﺍﻣﻨﻴﺖ‪ .٨‬ﻳﮏ ﺻﺪﺍﻳــﯽ ﺍﻣﭙﺮﺍﻃﻮﺭ ﺩﺭ ﺑﺮﺍﺑﺮ ﮔﻔﺖ‬ ‫ﻭﮔــﻮﯼ ﺟﻬﺎﻧــﯽ ﻓﺮﻫﻨﮓﻫــﺎ‪ ،‬ﺑﺮﻧﺪﺳــﺎﺯﯼ »ﺍﺭﺯﺵﻫــﺎﯼ‬ ‫ﺁﻣﺮﻳﮑﺎﻳﯽ«‪ .٩‬ﺗــﺮﻭﺭ‪ ،‬ﺿﺪﻣﺎﻫﻴﺖ ﻭ ﺧﻮﺩﻭﻳﺮﺍﻧﮕﺮﯼ‪:‬ﺯﻧﺪﮔﯽ‬ ‫ﺑﺎ ﺭﮊﻳﻢﻫﺎﯼ ﺧﻮﺩﭘﺮﺳــﺘﯽ ﻭﻧﺎﺍﻣﻴــﺪﯼ‪ .١٠‬ﺑﻪ ﮐﺠﺎ ﭼﻨﻴﻦ‬

‫ﺷــﺘﺎﺑﺎﻥ‪ ،‬ﮔﻔﺖ ﻭﮔﻮﯼ ﺗﻤﺪﻥ ﻫﺎ؟‪ ١١‬ﺳــﭙﺘﺎﻣﺒﺮ ﻭ ﺭﻭﺍﺑﻂ‬ ‫ﺑﻴﻦ ﺍﺳــﻼﻡ ﻭ ﻏﺮﺏ‪ .١١‬ﺳــﻌﻪ ﺻﺪﺭ ﻭ ﮔﻔﺖ ﻭﮔﻮﯼ ﺗﻤﺪﻥ‬ ‫ﻫﺎ‪-‬ﻧﻤﻮﻧــﻪ ﭼﻴﻦ‪ .١٢‬ﺍﺯ ﺑﺤــﺮﺍﻥ ﺑﻪ ﮔﻔــﺖ ﻭﮔﻮ؟ﻣﺪﻳﺘﺮﺍﻧﻪ‬ ‫ﺑﻴﻦ ﺗﻤﺪﻥ ﺍﺭﻭﭘﺎﻳﯽ ﻭ ﺟﻬﺎﻥ ﺍﺳــﻼﻡ‪ .١٣‬ﺗﺎﺭﻳﺦ‪ ،‬ﺣﺎﻓﻈﻪ ﻭ‬ ‫ﮔﻔﺘﮕﻮﯼ ﺗﻤﺪﻥﻫﺎ‪ ،‬ﻣﻮﺭﺩ ﺷﻤﺎﻝ ﺷﺮﻕ ﺁﺳﻴﺎ‬

‫ﻧﺎﻡ ﮐﺘﺎﺏ‪ :‬ﺍﺭﺗﺒﺎﻃﺎﺕ ﺑﻴـﻦ ﻓﺮﻫﻨﮕﯽ‪:‬ﺭﻭﻳﮑﺮﺩﯼ‬ ‫ﭼﻨﺪ ﻻﻳﻪ‬ ‫ﻧﺎﻡ ﻧﻮﻳﺴﻨﺪﻩ‪ :‬ﺟﺎﻥ ﺟﯽ ﺍﻭﺗﺰﻝ‬ ‫ﻧﺎﺷﺮ‪ :‬ﻭﻧﮕﻮ )ﻧﻴﻮﻳﻮﺭﮎ(‬ ‫ﺗﻌﺪﺍﺩ ﺻﻔﺤﻪ‪ ٤٠٠ :‬ﺹ‬ ‫ﺍﻳــﻦ ﮐﺘﺎﺏ ﻧﻘــﺶ ﭘﻮﻳﺎﯼ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺑﻴــﻦ ﻓﺮﻫﻨﮕﯽ ﺩﺭ‬ ‫ﻣﺴــﺎﺋﻞ ﺍﺟﺘﻤﺎﻋﯽ‪ ،‬ﻣﺤﻞ ﮐﺎﺭ‪ ،‬ﻣﺮﺍﮐﺰ ﺑﻬﺪﺍﺷــﺘﯽ ﺩﺭﻣﺎﻧﯽ‪،‬‬ ‫ﺭﺳــﺎﻧﻪﻫﺎﯼ ﺟﻤﻌــﯽ ﻭ ﺗﺎﺭﻳﺦ ﺭﺍ ﺍﺯ ﻣﻨﻈــﺮﯼ ﭼﻨﺪ ﻻﻳﻪ ﻭ‬ ‫ﻣﻔﺼــﻞ ﺗﻮﺿﻴﺢ ﻣﯽﺩﻫــﺪ‪ .‬ﻣﻔﺎﻫﻴﻢ ﺍﺭﺗﺒﺎﻃــﺎﺕ ﺑﻴﻦ ﺍﻓﺮﺍﺩ‬ ‫ﺍﺯ ﻣﻨﻈﺮﻫﺎﯼ ﻓﺮﺩﯼ‪ ،‬ﺑﻴﻦ ﻓﺮﺩﯼ‪ ،‬ﺳــﺎﺯﻣﺎﻧﯽ ﻭ ﺍﺟﺘﻤﺎﻋﯽ‪-‬‬ ‫ﻓﺮﻫﻨﮕــﯽ ﻣﻮﺭﺩ ﻧﻈﺮ ﻗﺮﺍﺭ ﻣﯽﮔﻴﺮﻧﺪ ﺗــﺎ ﺑﻪ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ ﺩﺭ‬ ‫ﺩﺭﮎ ﺯﻣﻴﻨﻪ ﺭﻓﺘﺎﺭ ﺧــﻮﺩ ﻭ ﺭﻓﺘﺎﺭ ﺩﻳﮕﺮﺍﻥ ﮐﻤﮏ ﮐﻨﺪ‪ .‬ﺩﺭ‬ ‫ﻋﻴﻦ ﺣﺎﻝ ﺍﻳﻦ ﺩﻳﺪﮔﺎﻩ ﺑﺮ ﺍﻳﻦ ﻣﺴﺄﻟﻪ ﺗﺄﮐﻴﺪ ﺩﺍﺭﺩ ﮐﻪ ﻣﺮﺩﻡ‬ ‫ﻧﻔــﻮﺫ ﺩﺍﺭﻧﺪ ﻭ ﺍﻓــﺮﺍﺩ ﻣﯽﺗﻮﺍﻧﻨﺪ ﺩﺭ ﺑﺮﺧﻮﺭﺩ ﺑﺎ ﻣﺸــﮑﻼﺕ‬ ‫ﺍﺟﺘﻤﺎﻋﯽ ﺗﻔﺎﻭﺕ ﺁﺷﮑﺎﺭﯼ ﺍﻳﺠﺎﺩ ﮐﻨﻨﺪ‪.‬‬ ‫ﻓﻬﺮﺳﺖ ﻣﻄﺎﻟﺐ‪:‬‬ ‫‪ .١‬ﻣﻌﻨــﺎﯼ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺑﻴﻦ ﻓﺮﻫﻨﮕــﯽ‪ .٢‬ﺭﻭﻳﮑﺮﺩﯼ ﻻﻳﻪ‬ ‫ﻻﻳــﻪ ﺍﺭﺗﺒﺎﻃــﺎﺕ ﺑﻴﻦ ﻓﺮﻫﻨﮕــﯽ‪ .٣‬ﻫﻮﻳﺖ‪ .٤‬ﻧﺴــﺒﺖﻫﺎ ﻭ‬ ‫ﻧﮕﺮﺵ ﻫﺎ‪ .٥‬ﺗﻌﺎﻣﻼﺕ ﺑﻴﻦ ﻓﺮﻫﻨﮕﯽ ﻧﺨﺴﺘﻴﻦ‪ .٦‬ﺩﻭﺳﺘﯽﻫﺎ‬ ‫ﻭ ﺭﻭﺍﺑﻂ ﺑﻴــﻦ ﻓﺮﻫﻨﮕﯽ‪ .٧‬ﻣﺘﻮﻥ ﺗﺤﺼﻴﻼﺕ ﻋﺎﻟﯽ‪ .٨‬ﻣﺤﻞ‬ ‫ﮐﺎﺭ‪ .٩‬ﺯﻣﻴﻨﻪﻫﺎﯼ ﺑﻬﺪﺍﺷﺘﯽ‪ .١٠‬ﺟﻮﺍﻣﻊ ﺑﻴﻦ ﻓﺮﻫﻨﮕﯽ‪.١١‬‬ ‫ﺭﺳــﺎﻧﻪ ﻭ ﻓﺮﻫﻨﮓ ﻋﻤﻮﻣﯽ‪ .١٢‬ﺗﺎﺭﻳــﺦ ﻭ ﺁﻳﻨﺪﻩ ﺍﺭﺗﺒﺎﻃﺎﺕ‬ ‫ﺑﻴﻦ ﻓﺮﻫﻨﮕﯽ‬

‫ﻧﺎﻡ ﮐﺘﺎﺏ‪ :‬ﺗﻨﺎﻗﻀﺎﺕ ﻓﺮﻫﻨﮓ ﻭ ﺟﻬﺎﻧﯽ ﺷﺪﻥ‬ ‫ﻧﺎﻡ ﻧﻮﻳﺴﻨﺪﻩ‪:‬ﻣﺎﺭﺗﻴﻦ ﺟﯽ ﮔﺎﻧﻮﻥ‬ ‫ﻧﺎﺷﺮ‪ :‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﺳﻴﺞ)ﻟﻮﺱ ﺁﻧﺠﻠﺲ(‬ ‫ﺗﻌﺪﺍﺩ ﺻﻔﺤﻪ‪ :‬ﺹ‪٢٨٨‬‬ ‫ﺗﻨﺎﻗﺾ ﭼﻴﺴــﺖ؟ﭼﺮﺍ ﺗﻨﺎﻗﺾﻫﺎﯼ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ ﺑﺮﺍﯼ‬ ‫ﺩﺭﮎ ﺗﻐﻴﻴﺮﺍﺕ ﻧﺎﺷــﯽ ﺍﺯ ﺟﻬﺎﻧﯽ ﺷــﺪﻥ ﺿﺮﻭﺭﯼ ﺍﺳــﺖ؟‬ ‫ﮐﺘﺎﺏ ﺣﺎﺿﺮﻣﺤﺘﻮﯼ ﭼﻨﺪﻳﻦ ﺣﻮﺯﻩ ﮔﺴــﺘﺮﺩﻩ ﻭ ﺭﺍﻫﺒﺮﺩﯼ‬ ‫ﺷﺎﻣﻞ ﺭﻫﺒﺮﯼ‪ ،‬ﻣﺬﺍﮐﺮﺍﺕ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕﯽ‪ ،‬ﻣﻬﺎﺟﺮﺕ‪ ،‬ﺩﻳﻦ‪،‬‬ ‫ﺗﻮﺳﻌﻪ ﺍﻗﺘﺼﺎﺩﯼ ﻭ ﺍﺳــﺘﺮﺍﺗﮋﯼ ﺗﺠﺎﺭﯼ ﺍﺳﺖ ﻭ ﺩﺭ ﻫﻤﻴﻦ‬ ‫ﺭﺍﺳــﺘﺎ‪ ،‬ﺑﻪ ﺗﻨﺎﻗﺾﻫﺎﯼ ﻣﻴﺎﻥ ﻓﺮﻫﻨﮕــﯽﺍﯼ ﻣﯽﭘﺮﺩﺍﺯﺩ ﮐﻪ‬ ‫ﺩﺭﮎ ﻓﺮﻫﻨﮕﯽ ﺟﻬﺎﻧﯽ ﺷﺪﻥ ﺭﺍ ﺗﺴﻬﻴﻞ ﻣﯽﮐﻨﺪ‪.‬‬ ‫ﻓﻬﺮﺳﺖ ﻣﻄﺎﻟﺐ‪:‬‬ ‫ﻣﻘﺪﻣﻪ‪:‬ﺩﻭﺭﻧﻤــﺎﯼ ﺳــﻮﻡ)ﺗﻨﺎﻗﺾﻫﺎ‪ ،‬ﺗﺤﺼﻴــﻞ ﻭ‬ ‫ﺁﻣﻮﺯﺵ‪،‬ﻣﻌﺮﻓﯽ ﮐﺘﺎﺏ‪،‬ﺑﺨــﺶ ﺍﻭﻝ‪:‬ﺑﻨﻴﺎﺩﻫﺎﯼ ﻣﻔﻬﻮﻣﯽ(‪.١‬‬ ‫ﺗﻔﮑــﺮ ﻫﻤﺮﺍﻩ ﺑﺎ ﺗﻨﺎﻗﺾ)ﻣﻔﻬﻮﻡﻫــﺎﯼ ﺿﺮﻭﺭﯼ‪،‬ﺗﻨﺎﻗﺾﻫﺎ ﻭ‬ ‫ﻭﻳﮋﮔﯽﻫﺎﯼ ﻣﺜﺒﺖ ﺁﻧﻬﺎ‪،‬ﻣﺤﺪﻭﺩﻳﺖﻫﺎ‪،‬ﮐﺎﺳﺘﯽﻫﺎ‪،‬ﭘﺮﺳﺶﻫﺎ‬ ‫ﻭ ﺑﺤﺚ(‪ .٢‬ﻣﻔﻬﻮﻡ ﺁﻓﺮﻳﻨﯽ ﺑﺮﺍﯼ ﻓﺮﻫﻨﮓ ﻭ ﺩﺭﮎ ﺁﻥ)ﺑﺨﺶ‬ ‫ﺩﻭﻡ‪:‬ﻣﺴــﺎﺋﻞ ﺭﻓﺘﺎﺭﯼ(‪ .٣‬ﺭﻫﺒﺮﯼ‪،‬ﺍﻧﮕﻴــﺰﻩ ﻭ ﺭﻓﺘﺎﺭ ﮔﺮﻭﻫﯽ‬ ‫ﻣﻴﺎﻥ ﻓﺮﻫﻨﮓ ﻫﺎ‪ .٤‬ﺍﺭﺗﺒﺎﻁ ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮓ ﻫﺎ)ﺯﺑﺎﻥ‪،‬ﺑﺎﻓﺖ‬ ‫ﻭ ﻓﺮﺍﺗﺮ ﺍﺯ ﺁﻥ‪،‬ﻧﻤﺎﺩﮔﺮﺍﻳﯽ‪،‬ﺗﮑﻨﻮﻟﻮﮊﯼ ﻭ ﺍﺭﺗﺒﺎﻃﺎﺕ ﻭﺍﺳــﻄﻪ‬ ‫ﺩﺍﺭ(‪ .٥‬ﻋﺒﻮﺭ ﺍﺯ ﻓﺮﻫﻨﮓ ﻫﺎ)ﺍﺧﻼﻕ ﻓﺮﻫﻨﮓ ﻣﺤﻮﺭ‪:‬ﻧﺴﺒﻴﺖ‬ ‫ﮔﺮﺍﻳــﯽ ﻭ ﺟﻬــﺎﻥ ﺷــﻤﻮﻟﯽ‪،‬ﻓﺮﻫﻨﮓﻫﺎﯼ ﺗﻴــﺮﻩﺍﯼ ﻭ‬ ‫ﺍﺧﻼﻕ‪،‬ﺗﻨﺎﻗﺾﻫــﺎﯼ ﺗﺒﻌﻴــﺪﯼ‪،‬ﺩﺭﮎ ﺗﻌﺎﻣــﻼﺕ ﻣﻴــﺎﻥ‬ ‫ﻓﺮﻫﻨﮕــﯽ ﺍﺯ ﻃﺮﻳﻖ ﻣﻔﻬﻮﻡ ﺳــﺎﺯﯼ ﻓﺮﻫﻨﮕﯽ(‪-٦‬ﻣﺬﺍﮐﺮﺍﺕ‬ ‫ﻣﻴــﺎﻥ ﻓﺮﻫﻨﮕﯽ)ﺑﻨﻴﺎﺩﻫــﺎ ﻭ ﺑﻬﺘﺮﻳــﻦ ﺍﻗﺪﺍﻣــﺎﺕ‪ ،‬ﻣﻄﺎﻟﻌﻪ‬ ‫ﻣﻮﺭﺩﯼ‪ :‬ﻭﺭﻭﺩ ﺑﻪ ﺑﺎﺯﺍﺭ ﭼﻴﻦ‪،‬ﺍﺳﺘﻌﺎﺭﺍﺕ ﻣﺬﺍﮐﺮﻩ(‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬

‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫‪١١٩‬‬

‫ﻧﺎﻡ ﮐﺘـﺎﺏ‪ :‬ﭼﺎﻟﺶﻫﺎﻳﻲ ﺩﺭ ﺗﻨﮕﻨﺎﻫﺎﻱ ﻓﺮﻫﻨﮓ ﻧﺎﻡ ﮐﺘﺎﺏ‪ :‬ﺗﻐﻴﻴﺮ ﺍﺫﻫﺎﻥ؛ ﺭﺍﻫﺒﺮﺩﯼ ﺟﺪﻳﺪ ﺑﺮﺍﯼ‬ ‫ﺩﻳﭙﻠﻤﺎﺳـﯽ ﻋﻤﻮﻣﯽ ﺍﻳـﺎﻻﺕ ﻣﺘﺤﺪﻩ ﺩﺭ ﺟﻬﺎﻥ‬ ‫ﻋﺮﺑﻲ‬ ‫ﻧﺎﻡ ﻧﻮﻳﺴﻨﺪﻩ‪ :‬ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺘﺮﮐﻲ‪ .‬ﻋﺮﺏ ﻭ ﺍﺳﻼﻡ‬ ‫ﻧﺎﻡ ﻧﻮﻳﺴﻨﺪﻩ‪ :‬ﺍﺩﻭﺍﺭﺩ ﭘﯽ ﺩﺭﺟﻴﺎﻥ‬ ‫ﻧﺎﺷﺮ‪ :‬ﻣﻮﺳﺴﻪ ﺑﻴﺎﻥ‬ ‫ﻧﺎﺷﺮ‪ :‬ﺍﻧﺘﺸﺎﺭﺍﺕ ﻟﻮﻟﻮ)ﺗﻮﺭﻧﺘﻮ(‬ ‫ﺳﺎﻝ ﺍﻧﺘﺸﺎﺭ‪ :‬ﺑﻴﺮﻭﺕ ‪٢٠١١ -‬‬ ‫ﺗﻌﺪﺍﺩﺻﻔﺤﻪ‪ ٨٠ :‬ﺹ‬

‫ﺑــﻪ ﺗﺎﺯﮔــﻲ ﻣﻮﺳﺴــﻪ ﺍﻟﺒﻴــﺎﻥ ﺑﻴــﺮﻭﺕ ﺍﺯ ﭘﮋﻭﻫﺸــﮕﺮ‬ ‫ﺳــﻌﻮﺩﻱ‪ ،‬ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒــﺪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﺘﺮﮐــﻲ؛ ﮐﺘﺎﺑﻲ ﺑﺎ‬ ‫ﻋﻨﻮﺍﻥ»ﭼﺎﻟﺶﻫﺎﻳﻲ ﺩﺭ ﺗﻨﮕﻨﺎﻫﺎﻱ ﻓﺮﻫﻨﮓ ﻋﺮﺑﻲ« ﻣﻨﺘﺸﺮ‬ ‫ﮐﺮﺩﻩ ﺍﺳﺖ‪.‬‬ ‫ﺍﻳﻦ ﺍﺛــﺮ ﺩﺭ ﻓﻀﺎﻱ ﺗﻼﺵﻫﺎﻱ ﻧﻘــﺪ ﺭﻭﻳﮑﺮﺩ ﻓﺮﻫﻨﮓ‬ ‫ﻋﺮﺑــﻲ ﻭ ﺭﻭﺍﺑــﻂ ﺁﻥ ﺑﺎ ﺩﻳﻦ ﻭ ﻗﺪﺭﺕﻫــﺎﻱ ﺣﺎﮐﻢ ﻭ ﻧﻴﺰ ﺑﺎ‬ ‫ﻓﺮﻫﻨــﮓ ﻏﺮﺑــﻲ‪ ،‬ﺩﺭ ﺳــﺎﻳﻪ ﭼﺎﻟﺶﻫﺎﻱ ﻣﻴﺎﻥ ﺍﺳــﻼﻡ ﻭ‬ ‫ﻓﺮﻫﻨﮓ ﻗﺪﺭﺕﻫﺎﻱ ﺍﺳﺘﻌﻤﺎﺭﻱ ﺑﻪ ﺑﺤﺚ ﻣﻲﭘﺮﺩﺍﺯﺩ‪.‬‬ ‫ﮐﺘــﺎﺏ ﭼﺎﻟﺶﻫﺎﻳــﻲ ﺩﺭ ﺗﻨﮕﻨﺎﻫــﺎﻱ ﻓﺮﻫﻨــﮓ ﻋﺮﺑﻲ‬ ‫ﺗﻼﺵ ﻣﻲﮐﻨﺪ ﺿﻤﻦ ﺑﺮﺭﺳــﯽ ﻣﻬﻤﺘﺮﻳﻦ ﭼﺎﻟﺶ ﻓﺮﻫﻨﮕﻲ‬ ‫ﺩﺭ ﻓﻀــﺎﻱ ﻭﺍﻗﻌﻲ ﺍﺟﺘﻤﺎﻋﻲ ‪ -‬ﻓﺮﻫﻨﮕــﻲ ﺟﻮﺍﻣﻊ ﻋﺮﺑﻲ ‪-‬‬ ‫ﺍﺳــﻼﻣﻲ‪ ،‬ﺑﻪ ﺗﺒﻴﻴﻦ ﺳﺎﺧﺘﺎﺭﻫﺎﻱ ﺍﺳﺎﺳﻲ ﺑﺤﺮﺍﻥ ﻓﺮﻫﻨﮕﻲ‬ ‫ﺟﻬﺎﻥ ﻋﺮﺏ ﻣﯽﭘﺮﺩﺍﺯﺩ‪ .‬ﭼﺮﺍ ﮐﻪ ﺍﺳــﺘﺪﻻﻝ ﻧﻮﻳﺴــﻨﺪﻩ ﺁﻥ‬ ‫ﺍﺳــﺖ ﮐﻪ ﺑﺎ ﺷﻨﺎﺧﺖ ﺑﻨﻴﺎﻥﻫﺎﻱ ﻫﺮ ﺑﺤﺮﺍﻥ‪ ،‬ﺗﺪﻭﻳﻦ ﺑﺮﻧﺎﻣﻪ‬ ‫ﻋﻤﻠﻲ ﺑﺮﺍﻱ ﺳﺎﺧﺘﺎﺭﺳﺎﺯﻱ ﻋﻤﻠﯽ ﻣﯽﺷﻮﺩ‪.‬‬ ‫ﺳﺎﻝ ﻧﺨﺴﺖ‪ /‬ﺷﻤﺎﺭﻩ ‪ /٢‬ﺁﺑﺎﻥ ‪١٣٩٠‬‬

‫ﻣﺎﻫﻨﺎﻣﻪ ﺭﻭﺍﺑﻂ ﻓﺮﻫﻨﮕﯽ‬ ‫‪١٢٠‬‬

‫ﺍﻳﻦ ﺳــﻨﺪ ﮐﻪ ﭼــﺎﭖ ﻣﺠﺪﺩ ﮔــﺰﺍﺭﺵ ﺗﺎﺭﻳﺨــﯽ ﮔﺮﻭﻩ‬ ‫ﻣﺸﻮﺭﺗﯽ ﺩﻳﭙﻠﻤﺎﺳــﯽ ﻋﻤﻮﻣﯽ ﺑﺮﺍﯼ ﺟﻬﺎﻥ ﻋﺮﺏ ﻭ ﺍﺳﻼﻡ‬ ‫ﺍﺳــﺖ‪ ،‬ﺩﺭ ﺳــﺎﻝ ‪٢٠٠٣‬ﺑﻪ ﻋﻨــﻮﺍﻥ ﺍﻭﻟﻴﻦ ﮔﺎﻡ ﺑﻪ ﺳــﻮﯼ‬ ‫ﺍﺻﻼﺡ ﺯﻳﺮﺳــﺎﺧﺘﺎﺭ ﺍﺭﺗﺒﺎﻃﺎﺕ ﺭﺍﻫﺒﺮﺩﯼ ﺁﻣﺮﻳﮑﺎ ﺗﺴــﻠﻴﻢ‬ ‫ﮐﻨﮕﺮﻩ ﺷﺪ‪ .‬ﮔﺮﻭﻩ ﻣﺸﻮﺭﺗﯽ ﺑﻪ ﺭﻳﺎﺳﺖ ﺍﺩﻭﺍﺭﺩ ﭘﯽ ﺩﺭﺟﻴﺎﻥ‬ ‫ﺩﺭ ﺍﻳﻦ ﮔﺰﺍﺭﺵ ﺗﻮﺻﻴﻪﻫﺎ ﻭ ﭘﻴﺸــﻨﻬﺎﺩﺍﺗﯽ ﺍﺭﺍﺋﻪ ﺩﺍﺩ ﮐﻪ ﺑﻪ‬ ‫ﺷــﮑﻞﮔﻴﺮﯼ ﻣﺠﺪﺩ ﺩﻳﭙﻠﻤﺎﺳﯽ ﻋﻤﻮﻣﯽ ﺁﻣﺮﻳﮑﺎ ﺩﺭ ﺟﻬﺎﻥ‬ ‫ﺍﺳﻼﻡ ﺑﺴﻴﺎﺭ ﮐﻤﮏ ﮐﺮﺩ‪.‬‬ ‫ﻓﻬﺮﺳﺖ ﻣﻄﺎﻟﺐ‪:‬‬ ‫ﻣﺴﻴﺮ ﺍﺳــﺘﺮﺍﺗﮋﻳﮏ‪ ،‬ﺑﺤﺮﺍﻥ ﻭ ﭼﺎﻟﺶ‪ ،‬ﺍﺑﺰﺍﺭ‪ ،‬ﺩﻳﭙﻠﻤﺎﺳﯽ‬ ‫ﻋﻤﻮﻣــﯽ )ﻣﻨﺎﺑﻊ ﻣﺎﻟﯽ‪ ،‬ﻣﻨﺎﺑﻊ ﺍﻧﺴــﺎﻧﯽ‪ ،‬ﺭﺍﺩﯼ ﻭ ﺗﻠﻮﻳﺰﻳﻮﻥ‬ ‫ﺑﻴﻦﺍﻟﻤﻠﻠﯽ ﺗﺤﺖ ﺣﻤﺎﻳﺖ ﺩﻭﻟﺖ‪ ،‬ﺩﺳﺘﺮﺳــﯽ ﺑﻪ ﺳﻴﺴــﺘﻢ‬ ‫ﺁﻣﻮﺯﺷــﯽ ﺁﻣﺮﻳﮑﺎ‪ ،‬ﻣﺮﺍﮐﺰ‪ ،‬ﺍﻧﺘﺸﺎﺭﺍﺕ‪ ،‬ﻓﻨﺎﻭﺭﯼ ﻭ ﺍﺭﺗﺒﺎﻃﺎﺕ‪،‬‬ ‫ﺑﺮﻧﺎﻣﻪﻫﺎﯼ ﻣﺒﺎﺩﻟﻪ‪ ،‬ﻣﺮﮐــﺰ ﻣﻄﺎﻟﻌﺎﺕ ﻭ ﮔﻔﺖﻭﮔﻮﯼ ﻋﺮﺏ‪/‬‬ ‫ﻣﺴــﻠﻤﺎﻧﺎﻥ ﺁﻣﺮﻳﮑﺎ‪ ،‬ﺁﻣﻮﺯﺵ ﺯﺑﺎﻥ ﺍﻧﮕﻠﻴﺴــﯽ‪ ،‬ﺑﺮﻧﺎﻣﻪﻫﺎﯼ‬ ‫ﺳــﺨﻨﺮﺍﻧﯽ‪ ،‬ﺑﺨــﺶ ﺧﺼﻮﺻــﯽ ﺷــﺎﻣﻞ ﺳــﺎﺯﻣﺎﻥﻫﺎﯼ‬ ‫ﻏﻴﺮﺩﻭﻟﺘــﯽ‪ ،‬ﮔﻔﺖ ﻭﮔــﻮﯼ ﺑﻴﻦ ﻓﺮﻫﻨﮕــﯽ ﻭ ﺑﻴﻦ ﺩﻳﻨﯽ(‪،‬‬ ‫ﻓﺮﺁﻳﻨــﺪ ﻋﻤﻠﻴﺎﺗﯽ ﻭ ﻣﻌﻤﺎﺭﯼ ﺟﺪﻳﺪ ﺩﻳﭙﻠﻤﺎﺳــﯽ ﻋﻤﻮﻣﯽ‪،‬‬ ‫ﺗﻮﺻﻴﻪ ﻭ ﭘﻴﺸﻨﻬﺎﺩﺍﺕ‬