Unpublished Texts
Unpublished Texts
Dancing the World & Kalantar
David Brooks wrote several drafts of a thesis and plans for a book. One version was called ‘Dancing the world’ and another ‘Kalantar’, the latter became the line of argument underlying David’s script for the film, ‘People of the Wind’. Both sought to analyse nomadism and the (political) environment, leadership, movement, landscape and dance in relation to each other. Both plans for a book encompassed the same range of topics and connections, but one took a route starting with political history and leadership while the other started with the symbolism of dance and movement.
Analysis and Thoughts: Handwritten
“A true Bakhtiari, through living, creates and lives out the flexible rules of nomadic life, rather than being dominated or crushed by a capricious ecology or a hostile state – Iran”
Extract from ‘Dance’
Book: Typed Script
In the archive, these drafts are in a big Manilla folder containing pieces of text, each held together with a paper clip. Some of the texts have page numbering reflecting the ordering of material and arguments for ‘Kalantar’; some have page numbers reflecting where they would come in ‘Dancing the World’; some have two sets of page numbers and some have none.
In working on these texts, Sue Wright and Dalir Barkhoda gave each text a number according to the sequence they were in the Manilla folder. We have made an annotated index of the texts (below) with a brief description of the contents of each text and a ‘note’ about whether the text includes material that is new or different from that already published in English by Gene Garthwaite in Khans and Shahs: A Documentary Analysis of the Bakhtiyari in Iran (Cambridge, 1983).
Given that these texts are drafts that David did not publish, in our annotation we also mention how coherent and well developed they are. There are some overlaps between these texts and works already on the David Brooks web page but the former are typically more detailed and provide a broader and, in many cases, different picture of the issue. The most original and most polished texts have been re-typed for ease of reading and these have been lightly edited by Susan Wright to correct typos and [ ] have been used to mark the insertion of any missing words.
Text 1: ‘Such a minor Khan…’
(Re-typed for ease of reading)
In this Text David talks about the life of Seyfullah Khan and his brothers, their hamlet and the pattern of marriages between their children. Also David refers to the changing situation facing the new generation of Bakhtiari. Seyfullah and his 7 brothers were grandsons of Reza Quli Khan. They were ousted from the best villages, and deprived of political control of the tribes. They went high into the mountains to find a valley deep in tribal territory and built their hamlet of 10 houses there.
Note:
See also Text 13 about Seyfullah Khan.
According to Garthwaite, following the murder of Hosein Quli Khan Ilkhani by Zil as Sultan, son of the Naser al-din Shah and governor of Isfahan, there was an intense struggle over his legacy among the families of three brothers IlKhani, Haji Ilkhani, and Reza Quli Khan Ilbeigi. This struggle lasted for more than a decade. As a result, the region became unsafe and central government’s income from the region’s tax reduced dramatically. Therefore, the central government decided to intervene and reestablish peace in the region. Ilkhani and Haji Ilkhani were invited to the capital, where they reached an agreement to divide power among the two families of Ilkhani and Haji Ilkhani. One of the conditions in the treaty, which was confirmed by central government, was to deprive Reza Quli Khan’s family from holding tribal power. Seyfullah is apparently one of Reza Quli Khan’s descendants who was affected by the outcome of the above mentioned treaty.
▸ Read Brooks, D.H.M ‘Such a minor Khan is X’
▸ Brooks, D.H.M. ‘Such a minor Khan is X…’ (Re-typed)
Text 2: ‘Babadi Bab’
This Text contains information about different Babs and Tayefehs and their relationship with the great Duraki Khans.
▸ Read Brooks, D.H.M ‘Babadi Bab’
Text 3: ‘Dancing the World: an interpretation of dance as a metaphor for experience’
(Re-typed for ease of reading)
This Text consists of two parts. The first part seems to come from T. Burckhard ‘An Introduction to Sufi Doctrine’(from page 1 to page 5 paragraph 3). The second part (page 5 paragraph 4 to the end), which is David’s own text, is about a special kind of Bakhtiari dance so-called “Aqab.” It can be inferred from the text that this dance is just for women. David compares the Bakhtiari dance with Haj pilgrimage.
Note:
The comparison of aghab dance with the Haj is very interesting.
See also Text 17 about aghab bazi. David’s sound recordings include the aghab dance
A video of aghab dance can be seen at: https://www.youtube.com/watch?v=OWQls5mXKvg
▸ Read Brooks, D. H.M ‘Dancing the World: An Interpretation of Dance as a Metaphor for Experience’
▸ Read Brooks, D.H.M. ‘Dancing the World’ (Re-typed)
Text 4: ‘People of the Wind’
From page 5 to page 9, David describes the situation of the Bakhtiari at the time of writing the transcript of the film ‘People of the Wind’. This part contains rich information about Bakhtiari life under the Pahlavi dynasty.
Note:
Pages 5-9 cover a period of time that Garthwaite does not write about.
The rest of the text includes David’s notes for doing various tasks and is not very coherent.
There are some hints about the places where his photographs have been taken, which may be useful for cataloguing David’s photographs.
▸ Read Brooks, D.H.M. ‘People of the Wind’
Text 5: ‘History’
In this text David provides a short history of Iran since ancient times and pays attention to the Bakhtiari, or Bakhtiari region, during various historical periods. David argues that over their history the Bakhtiari have not been an isolated group.
David’s overall idea in this Text is that the nomadism of the Bakhtiari was or is the result of social and political factors rather than just their natural environment. He refers to some historical documents that indicate there was a tax based on mules and he takes this as a sign that the Bakhtiari were settled during stable political periods. He refers to other historical facts to support his idea and to indicate that in the periods of political stability, Bakhtiari were more sedentary and transhumant than nomadic.
Note:
An interesting argument
▸ Read Brooks, D.H.M ‘History’
Text 6: ‘History of the [Duraki] Khans in relation to Iranian government and the British’
This text concerns the History of the Duraki Khans their origins. Contrary to the tile of this text, there is nothing about Iran and British governments in the Text.
Note:
This text is interesting but there is some overlap between information in this text and the article, ‘The political leadership of the Bakhtiari, a migratory tribe in the S.W Iran’ that is already on David Brooks’ webpage. The information in this text does not exist in Garthwaite’s work and is complementary to Garthwaite’s book.
▸ Read Brooks, D.H.M ‘History of the Duraki Khans – their Origin’
Text 7: ‘Brief history from the point of view of local Bakhtiari Khans’
This text includes historical information from the time of Ali Salih Khan onwards. David says that Elias Khan went to Tehran to get a farman from the Shah which identified him as the leader of the Bakhtiari. When Elias Khan brought the farman back to Bakhtiari as a proof of his leadership, Mulla Ali (there is not much information on him) substituted the name of Hosein Quli for Elias and asked Elias to accept Hosein Quli’s position as leader. David does not refer to Hosein Quli’s role and just portrays him as a young descendant of his father that was put in power by Mulla Ali.
Note:
This text is not very coherent. Garthwaite narrates the story in another way. Garthwaite argues that Hosein Quli Khan had cooperated with the government’s forces in defeating Mohammad Taqi Khan Chahar Lang. Hosein Quli Khan and his brothers killed their uncle Kalb (Qalb) Ali Khan and Hosein Quli Khan took power.
▸ Read Brooks, D.H.M ‘History from point of view of Local Bakhtiari Khan’
Text 8: ‘Bakhtiarwand II of the Bakhtiari’
This Text contains information about the Bakhtiarwand tayefeh and also some other tayefehs.
Note:
The information is very interesting and does not exist in Garthwaite’s work.
▸ Read Brooks, D.H.M ‘Bakhtiarwand II of the Bakhtiari’
Text 9: ‘Bakhtiarwand’
This text contains information on the Il-e Bakhtiarwand, composed of 21 tayefehs, and their relations to the Duraki Khans. In addition David argues how the struggle between Ilkhani and Haji Ilkahni affected the Bakhtiarwand and divided them, based on their marriage relations with each faction of the Duraki Khans.
▸ Read Brooks, D.H.M ‘Bakhtiarwand’
Text 10: ‘The Bakhtiarwand Khans…’
This text is a continuation of Text 9, and contains some information on Duraki Khans, Bakhtiarwand Khans, and Aurek Khans. The relationship between the Duraki Khans and the Aurek Khans is considered.
Note:
The information in Texts 9 and 10 is not same as that in Garthwaite’s book. Garthwaite focuses on the great Khans and does not discuss other Khans and their positions and responsibilities in tribal affairs. However, David mostly discusses these lesser Bakhtiari Khans rather than the great ones.
▸ Read Brooks, D.H.M ‘Bakhtiarwand (continued)’
Text 11: ‘Husain Quli and his brothers’
This text is about the Khans and how they organized their control of the Bakhtiari. David explains about the sources of the Khans’ incomes and provides detailed information about the system of taxation and the amount of taxes that the Khans imposed on people. In the section about the Khans’ administration, David explains the division of labour in the administration apparatus of the Khans, during Ordu, and explains the professions of Farash Bashi, Mira Khor, Jolodar, Monshi, and Mirza.
There is detailed information about the way Reza Shah dealt with Bakhtiari Khans in general and great ones in particular. David gives details about the forced settlement of the Bakhtiari, and their reaction to that settlement during and after Reza Shah’s rule (p 70). David argues that the overthrow of the Khans had no great impact on the tribal structure but it did affect the Kalantars, who no longer had the support of the powerful Khans. On page 65 there is an interesting account of Bibi Maryam (There is a note on the top of the page saying: “This page is out of order”).
Note:
This is an interesting text. On page 4 (50) David refers to the death of Hosien Quli Khan by Zil es Sultan, and says that he was poisoned. However, Garthwaite refers to the Husein Quli Khan’s death and states that he was strangled by Zil es Sultan.
Though there are some similarities between David’s text and Garthwaite’s book on the period of Hosein Quli Khan, each of them has highlighted different features. David gives more detail about the sources of the Khans’ income.
David refers to the descendants of Hosein Quli Khan as:
Hosein Quli Khan: 6 sons
Imam Quli Khan Haji Ilkhani: 8 sons
Reza Quli Khan: 15 sons
Garthwaite refers to Hosein Quli Khan’s sons as:
Husein Quli Khan: 6 sons
Imam Quli Khan Haji Ilkhani: 9 sons
Reza Quli Khan: 12 sons
David’s portrait of the Khans differs from that of Gathwaite. While Garthwaite renders a positive portrait of the Khans, David is more negative.
On page 7 (60), David’s account of the agreement between Bakhtiari and Lynch brothers on the project of the Bakhtiari road is inconsistent with the Garthwaite’s. David states that the Lynch brothers and the Khans kept their agreement secret. Garthwaite speaks about the Lynch-Bakhtiari contract in detail. He says that due to their distrust of the Bakhtiari, the Lynch brothers requested the British legation in Iran to mediate the process of making an agreement with the Bakhtiari. According to Garthwaite, the British legation negotiated with the Iranian government and achieved a warrant of compensation from the Iranian court if the Bakhtiari did not act according to their obligations. After this, the Lynch brothers began to construct the road.
▸ Read Brooks, D.H.M ‘Husain Quli and his Brothers’
Text 12: ‘Kalantars’
(Re-typed for ease of reading)
David briefly talks about Kalantars in the beginning. Then he describes the life of the Bakhtirari during the period of settlement. He describes relationships between government and the Bakhtiari, especially ordinary tribesmen, and the functions of Kalantars and some Khans in that situation.
There is some information regarding the destiny of great khans in the Pahlavi era, and the emergence and fall of Taimur Bakhtiar.
▸ Read Brooks, D.H.M ‘Kalantars’
▸ Brooks, D.H.M. ‘Kalantars’ (Re-typed)
Text 13: ‘Field Notes. Informant: Seifullah Ilbegpur’
Here Seifullah talks about the history of the Khans. The text records his opinion about the impacts of the Khans’ absence on Bakhtiari society in general and the Kalantars’ authority in particular. In short, Seyfullah believes that all the Kalantars’ power derived from the Khans and with their absence the Kalantars have no power left, and they are able to do anything significant.
Note:
This text is not very interesting or coherent
See also Text 1 about Seyfullah Khan
▸ Read Brooks, D.H.M ‘Field Notes: Material Gathered from Informant, Seifullah Ilbegpur’
Text 14: ‘Outline for text for the KALANATAR’
(Re-typed for ease of reading)
This Text is about the Kalantars. In addition to this, it contains some information about the impact of economic factors on some strata of the Bakhtiari, especially the impoverished one.
Note:
There is nothing similar in Garthwaite’s work.
▸ Read Brooks, D.H.M ‘Outline for text for The Kalantar’
▸ Brooks, D.H.M ‘The Kalantar’ text outline (Re-typed)
Text 15: ‘Ecology’
(Re-typed for ease of reading)
David provides detailed information about the lifestyle of the Bakhtiari during their migration in pursuit of pastures. He also discusses the characteristics that a Bakhtiari man is expected to have in order to be able to cope with the conditions of the Bakhtiari life. For instance, as he must be able to leave his personal interests for the sake of his group, he must be highly self-assertive.
The division of labor and other aspects of life in the camps are meticulously explained.
There is some geographical information about the region were the Bakhtiari live.
▸ Read Brooks, D.H.M ‘Ecology’
▸ Brooks, D.H.M. Ecology (Re-typed)
Text 16: ‘Dance’
(Re-typed for ease of reading)
David describes the Bakhtiari Stick Dance ‘Choob bazi’ in detail. He traces the symbols in the dance to find their root in Bakhtiari life. In describing changes in the style of Choob Bazi, David explains the impact of variations in the Bakhtiari’s life on their dance, and correlates changes in the style of practicing the Choob Bazi to shifts in their political situation. He indicates how the current political situation of the Bakhtiari is reflected in their style of exercising their Choob Bazi.
The overall message of this article and the article on David’s webpage is the same in the sense that the Bakhtiari dance mirrors the Bakhtiari life, and as a result of change in their political situation their Choob Bazi has changed too. However, in each article contains some information and description that does not exist in the other. David explains Choob Bazi in his notes in more detail than in the article on his web page.
Note:
David’s sound recordings include the music for choob bazi.
A video of a Choob Bazi competition appears to some degree different from the original version of Bakhtiari Choob Bazi. http://www.onlinefilm.ir/watch.php?vid=dc67105a5
The link below seems more consistent with the David’s description of Choob Bazi, and the way it is practiced. I think the soundtrack of the video is what is called the Choob Bazi music (David several times referred to the rhythm of the music during the dance, also in this video the audience reaction to players resembles what David describes). https://www.youtube.com/watch?v=DW47FggQLlw
▸ Read Brooks, D.H.M. ‘Dance’ (Re-typed)
Text 17: ‘Chupi’
(Re-typed for ease of reading)
In this text, David writes about other kinds of Bakhtiari dance than the Choob Bazi. He describes how Bakhtiari dances are practiced. Like his other writings on dance he tries to decode the symbols hidden in the Bakhtiari dances. In the end, he comes to the Aghab Bazi and explains about the symbols hidden in it.
What David says here about Aghab Bazi does not repeat what he says in his article, in text 3 where he compares the Molavi dance with Aghab Bazi.
▸ Read Brooks, D.H.M. ‘Chupi’ (Re-typed)
Text 18: ‘Shirzan’
David here describes the concept of Shirzan (lion woman). He explains the characteristics which cause a woman be recognized as a Shirzan. Like his writings on dance, David explores the symbols to find the meanings hidden in the concept.
Note:
The information in this text is already in David’s article about gender on his web page.
▸ Read Brooks, D.H.M ‘Shirzan’
Text 19: ‘Abdo Mahmad Larari and Khoda Bas’
The beginning of this Text is continuation of the Shirzan discussion (about half of a page).
In this Text David goes through the Bakhtiari’s tragic song (poem) about Abdo Mahmad Larari and Khoda Bas. He decodes the symbols in the song and argues that the meanings hidden in this story echo those in Bakhtiari dance.
Note:
David’s sound recordings include a version of this ballad.
The information in this text is already in David’s article about gender on his web page.
▸ Brooks, D.H.M ‘Such as male-female, culture-nature’
Text 20: ‘Costume’
David describes the Bakhtiari men’s and women’s custumes. He also explains how a Bakhtiari bride is adorned, and how different materials used for adornment carry hidden meanings in themselves.
Note:
The information in this text is already in David’s article about gender on his web page.
▸ Read Brooks, D.H.M ‘Costume’
Text 21: ‘Religion’
The text contains information about religion in the Bakhtiari and an account of shrines in the Bakhtiari territory at the time, and the Bakhtiari’s treatment with those shrines.
Note:
There is a slight overlap between information in this text and David’s article ‘Sacred space and sacred place: Pilgrimage in the Bakhtiari of Iran’ on his web page. The information here is more detailed than the information in the article.
Dalir Barkhoda says: The information on page 47 about the Tazieh is wrong. Ali was not killed in Karbela at the same time as his son Hosein. Ali was killed several years before Hosein in Koufe (a city in Iraq). He was stabbed by Ibn Moljam on 19 Ramadan 661, and died on 21 Ramadan. Hosein was killed in Karbala in 681.
David refers to Imam Musa Qasem but it is in fact Imam Musa Kazem. As Qasem and Kazem are different names, it may be confusing.
▸ Read Brooks, D.H.M ‘Religion’
Text 22: ‘The Migration’
(Re-typed for ease of reading)
Here David provides some information about the Bakhtiari migration, and the impacts of climate on Bakhtiari life and migration.
Note:
This is an interesting text.
▸ Read Brooks, D.H.M ‘The Migration’
▸ Brooks, D.H.M. Migration (Re-typed)
Text 23: ‘Bakhtiari Territory’
This text contains information about the region the Bakhtiari live in and the relationship between the Bakhtiari and other inhabitants of the region. David argues that there have been hostile relations between Bakhtiari and their neighbours over time. He also provides information about the economic situation of Bakhtiari, especially during the period when they were forced to settle.
Note:
This is an interesting text.
▸ Read Brooks, D.H.M ‘Bakhtiari Territory’
Text 24: ‘Bakhtiari territorial and political divisions’
There is information on tribal sections in the Bakhtiari, the classification of various groups of Bakhtiari and the winter and summer quarters of different tayefehs.
David has provided detailed information on the Mowri taifeh’s territory.
There is also some information about patterns of Kalantars’ marriages.
Note:
This is an interesting text.
▸ Read Brooks, D.H.M Bakhtiari Territorial and Political Divisions
Text 25: ‘Ja’far Qoli Rustami: Kalantar of the Babadi’
(Re-typed for ease of reading)
David describes the personal characteristics of Ja’far Qoli. He refers to some political events that affected the Bakhtiari when Ja’far Qoli’s was young. He explains the feelings that resulted from mandatory settlement of the Bakhtiari by Reza Shah, Bakhtiari reaction to Reza Shah’s abdication, and becoming Yaghi (rebel).
▸ Read Brooks, D.H.M ‘Ja’far Qoli Rus tami: Kalantar of the Babadi’
Analysis and Thoughts: Typed
26. Some Reflections on Iran. 12/10/78
Here, Brooks discusses the contemporary political and religious environment in Iran, in light of recent economic and social change. He looks at the inner and outer political structure and suggests that outward religious symbols enclose political meaning. Politics and culture, it is argued, have become driven by religious energy and fervour. An observation that was remarkably prescient for its time given what happened subsequently in Iran and the wider Middle-East.
▸ Read Brooks, D.H.M (1978) ‘Some Reflections on Iran’
27. Iranian Crisis. 29/10/78
This section presents Brooks’ heavily abstract exploration of subjects including reality (i.e. ‘illusions’ and the subjective experience), divinity, ‘becoming’, and polarities (i.e. culture/nature, male/female, object/subject). He also looks again at the metaphorical significance of dance within Bakhtiari life.
▸ Read Brooks, D.H.M (1978) ‘Iranian Crisis’
28. Bakhtiari Perception and Experience of Space. 31/10/78
Here, Brooks explores the concept of space as experienced in qualitative, cultural terms. Found here is his plan to discuss and analyse space/movement through the nomadic experience with emphasis on feelings, experience and memory.
▸ Read Brooks, D.H.M (1978) ‘Bakhtiari Perception and Experience of Space’
29. Song of the Man Who Came Through: A Mythological Journey Through Chaos. 25/10/78
This section appears to be Brooks’ reflections on the book ‘Song of the Man Who Came Through’ by Douglas Lockhart. This section demonstrates rather abstract thoughts on the self (self-consciousness/self-observation), reality, and the separation of object and subject.
▸ Read Brooks, D.H.M (1978) ‘Song of the Man who Came Through: A Mythological Journey Through Chaos’
30. Sacrifice. 26/10/78
In this section, Brooks analyses the meanings, symbols and experiences of Bakhtiari culture; a culture rooted in ideas of the divine and weighted by the concept of movement. He looks at how this is presented in Bakhtiari everyday life, philosophy, art and customs. This section provides insight into Brooks’ early thought process about the structure of the book.
▸ Read Brooks, D.H.M (1978) ‘Sacrifice’
31. Experience of Place. 27/10/78
Here, Brooks looks at how place is experienced by the Bakhtiari in conjunction with time, boundaries, space, movement, and people. He explores marriage and the female articulation of experience.
▸ Read Brooks, D.H.M (1978) ‘Experience of Place’
32. Tribe. 28/10/78
Notes on the history and political structure of the Bakhtiari. More detailed versions of this section can be found in the ‘Book: Typed Script’ section. Here, Brooks attempts to unravel the concept of the ‘outside’, the subjective and the objective.
▸ Read Brooks, D.H.M (1978) ‘Tribe’
33. (Bakhtiari notes) from Geertz. 07/11/78
Here, Brooks’ attempts an amalgamation of notes on the Bakhtiari. He reflects on the work of Geertz. He explores notions of leadership and the ways in which history is crucial when it comes to understanding the structure of Bakhtiari political/social life and the current situation in Iran.
▸ Read Brooks, D.H.M (1978) ‘(Bakhtiari notes) from Geertz’
34. Further Problems in Producing a Viable Model of Analysis. 14/11/78
Here, Brooks considers the definition and meanings of the word ‘tribe’ in Iran. He argues that a semiological analysis of the conceptual representations should interact with an analysis based on modes of production. He also explores women and divinity.
▸ Read Brooks, D.H.M (1978) ‘Further problems in producing viable model of analysis’
35. Virgins, Viragos and Lion Women Among the Bakhtiari of S.W. Iran: Ambivalent Images of the Female
Here is a draft of the paper Brooks presented at the 11th World Congress of Anthropologists in New Delhi, December 1978. It includes some of his handwritten annotations. A more edited version has been uploaded to the section ‘Gender’ under ‘Brooks and the Bakhtiari’. Click here to view this version.
36. Notes from Yapp’s presentation
Here, Brooks reflects on Yapp’s contrasting analysis of historians and anthropologists. He examines Gellner’s response to Yapp – looking at Geertzian heresy, subjectivism/culturalism, the Marxists, and the Modern Condition.
▸ Read Brooks, D.H.M ‘Notes from Yapp’s presentation’
Analysis and Thoughts: Handwritten
38. These notes run parallel to Lockhardt ‘Song of the man who came through’. 24/10/78
Here are 28 pages of handwritten notes. There are very difficult to decipher but includes notes on ‘reality’, blood (in its varying forms i.e. sacrificial, menstrual, spilled as a result of violence or murder), industrialisation, the role of the Shah (power and opposition), etc.
▸ Read Brooks, D.H.M (1978) ‘These notes run parallel to Lockhardt ‘Song of the man who came through”
39. ‘Need to think about processes…’ 14/11/78
Notes on taxation covering irregularity of taxation, state and Khan taxation, relation to modes of production, and also the duality of state and religion.
▸ Read Brooks, D.H.M (1978) ‘Need to think about processes’
40. ‘Systems of oppression…’ 16/17th November 1978
Notes on systems of oppression, space and time, modes of production, wild/domesticated products, and grass, crops and animals.
▸ Read Brooks, D.H.M (1978) ‘Systems of oppression’
41. Notes Occasioned by Mxxx. 02.08.79
There are 6 pages in this section, which appear to be about Mxxx. However, it is difficult to decipher his handwriting.
▸ Read Brooks, D.H.M (1979) ‘Notes occasioned by Mxxx’
42. Notes and thoughts on Mxxx. 05.08.79
This section includes 5 pages which appear to continue on from the previous section on Mxxx. Again, it is difficult to decipher Brooks’ handwriting.
▸ Read Brooks, D.H.M (1979) ‘Notes and thoughts on Mxxx’
43. Standard set of cultural assumptions
Brooks’ handwriting is particularly hard to read in this 3-page section. He appears to write about Bakhtiari men and women.
▸ Read Brooks, D.H.M ‘Standard set of cultural assumptions’
44. What xxx refer to Bakhtiari: They call themselves Lur. January 1979
Notes/brief exploration of Bakhtiari male and female identity markers.
▸ Read Brooks, D.H.M (1979) ‘What xxx refer to Bakhtiari: They call themselves Lur’
45. ‘There is no divinity outside the only divinity’
Here there are Brooks’ handwritten reflections on Islam. He explores interpretations of the Qa’ran, pilgrimage, the ‘hidden truth’, Sufism, Bakhtiari dance, and the different structures, rhythm, movements, and meanings of the dances.
▸ Read Brooks, D.H.M ‘There is no divinity outside the only divinity’
46. 24/28th October
In this 1 page document, Brooks attempt to total up the number of typed and handwritten words/pages. He includes diagrams capturing the relationship between culture, religion, nation, and society.
▸ Read Brooks, D.H.M ’24/28 Oct.’
47. Photostat of Bakhtiari genealogy
This is a document of 2 pages. It includes the lineage of Heidar Khan. There is also Brooks’ scrawled estimations of the word count of the different sections of the book.
▸ Read Brooks, D.H.M ‘Photostat of Bakhtiari genealogy’
48. Dancing the World – Typed
Brooks’ attempt to total up the number of typed words.
▸ Read Brooks, D.H.M ‘Dancing the World. Typed’
49. 14th Nov. on Bakhtiari
Brooks’ further attempts to total up the number of handwritten and typed pages.