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Navid Memar
Navid Memar
Navid Memar

Navid Memar

Country: Iran
Birth: 1996

Navid Memar is a Tehran-based artist who has had experience as an director and designer. He is working on post-dramatic and space-making in art. His main interest in art is on illustrating base. Navid Memar is working in different tendencies such as architecture, visual arts like collage, sculpture, short film, video art, and theatre.

He has had many influences from Romeo Castellucci, and he produces his own plays about the theatre ideology of Romeo Castellocci. Of course, in combination with Iranian elements and his personal ideology from "amata studio".

He spent his childhood and youth in Kashan and has a special interest in Iran's history and native culture and Iranian writers.

He is studying directing in Tehran University Fine arts. In 2015 he established a studio named Amata. Since then he starts his professional work.

Statement
" 'افلا تتفکرون' means 'Do you not think?' It is a part of a Quranic verse. This name invites the audience to think independently in each frame, regardless of the overall issue of the collection. And each audience can build their mental world according to the signs they see in the photo.

'افلا تتفکرون' collection is the narrative of creation through paintings related to each event in a historic men's public bath that has been turned into a museum. Baths are in direct contact with the body.

My approach to the narrative of creation has been a combination of the views of Islam and Christianity in this regard.

In this collection, a look is taken at the issue of women's absence in the first Qajar family photos, as an example of which I have addressed the issue of women's absence in public baths. The alternative was a baby girl instead of a wife / Eve.

In most frames, the presence of paintings helps to narrate and emphasize the signs. And give us this

It informs that the problem of creation has been repeated again and again and this process will continue." -- Navid Memar

Website

@navidmemarkermani

 

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Joel Bernstein
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The neglect of the Ottoman regime continued to set the tone, and lack of proper drainage caused rain to flood the streets and even people homes. There was a rise in poverty, resulting not only in a deterioration of the houses outer appearance but also in a spread of diseases. The neighborhood's uniform appearance also began to change, as different kinds of constructions materials came into use, resulting in non-uniform façades. Cheap tin became an alternative to the Jerusalem stone commonly used for construction. In 1948 the Arab-Israeli war broke out and Jerusalem was divided between two countries - Israel and Jordan. The border was very close to Mea Shearim and the neighborhood suffered from military attacks and damage to buildings. Within the next 20 years ,the neighborhood would suffer from decreasing population as the children of the second founding generation moved to orthodox neighborhoods nearby, leaving as few as 170 houses occupied out of a total of 304. 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The large majority of the people are Ashkenazim; there are hardly Sephardic Jews in the neighborhood. In addition to some well-to-do family there are also many needy ones, which are helped by local charity institutions. The traditional dress code remains in effect here; for men and boys it includes black frock coats and black hats. Long, black beards cover their faces and many of them grow side curls called "payots".Women and girls are urged to wear what is considered to be modest dress - knee-length or longer skirts, no plunging necklines or midriff tops, no sleeveless blouses or bare shoulders. Some women wear thick black stockings all year long, and married women wear a variety of hair coverings, from hats to wigs and headscarves. The common language of daily communication in Mea Shearim is Yiddish, in contrast to the Hebrew spoken by the majority of Israel's Jewish population. 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Citizen of the World
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Call for Entries
AAP Magazine #55 Women
Publish your work in our printed magazine and win $1,000 cash prizes
© Ilaria Miani
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