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-Tel --046381231 mobile 050 -5473434 E.mail : faruq_m@macam.ac.il Site : http//faruqmawasi.com
I was born in Baqa El Gharbiyya in Palestine ( nowadays - Israel ) in 11 . 10 . 41 I`ve finished my elementary school in my village , but my secondary school in Tayyiba village in Israel . .
I`ve begun my academic study in Bar – Ilan university obtaining the B . A Degree in Arabic language and Education ( 1973 ). And the M . A degree in Arabic literature ( 1976 .
My Dissertation ( PH.D ) was about ( Al – Diwan school in the Arabic literature & the Impact of English Romantic Poetry upon it ) Supervise by Dr . Mati Peled ; It was submitted in 1989 in Tel – Aviv university ) I got the title Professor in 27 March 2011. I am working as a teacher in the different levels ( subsequently , lecturer in the academies ) since 1961 . I am a member of several education committees .
- I was the Dean of Al-qasimi academy – teachers training - in my town ( Baqa ) I was (until 2010) the head of Arabic language department . . I was - A lecturer in Arabic Academy in Haifa . Vice – president of the writers union in Israel ( Iggud Hasofrim ) . - - Vice – president of the First Arabic Language Academy in Israel ( 2004-2007 ). - A member of The Arabic Academy in Haifa (2008 - ).A Head of the Expressions Committee. My English book
Studies In Modern Arabic Literature 2007 - Garant Antwerb- Apeldoorn , Belguim
I`ve published fifty books ( 12 Poetry , 12 criticism , 2 short stories 6 language 3 social – literary aspects , 1- Autobiography 4 education subjects , etc.... .
One of my poetry books is translated into Hebrew ( The Grieves wer`nt understood ) ; Many of my poems were translated into other languages, as well .
I`ve co - edited with others , several volumes ( Monthhly , quarterly - Mashawir . Al Jadid …..) , Al – Thaqafa . Gag ( hebrew ) As a result of my activity I`ve won some prizes :
The Prime minister Prize . ( 1989 ) + (2005 ) The prize of the Teacher – Writer ( 1995 ) Tawfiq zayyad prize for research ( 2001 )
I`ve been active in several universal conferences in ( Germany , Israel , Palestine . Jordan & Egypt )
Married with Afaf ( 3 sons 2 daughters & 4 grand sons )
Mawasi Faruq P . o . box 190 Baqa El Gharbiyya 30100 Israel
Initial Poetic Notes About the Ethical and the Aesthetic
Language is the essence of man and the substance of his soul. Throughout the ages, man has shaped the language so that it has become a source of energy to simultaneously reveal reality and transcend it. This is to say, that poetry is the attempt of the sentimental consciousness to stand on the pinnacle of existence and overlook its cosmic scene. Therefore, a genuine poet befriends the language and reveals its innate potential. Poets can become deeply infatuated with their language and even develop a lover-beloved relationship with it. Poetry frees and purifies language from the banalities of daily use which may exhaust its spiritual energy. Poetic activity means referring man to his pure essence, allowing him to be in touch with his innate identity. One also knows that the human soul is deeply immersed in time past and present, good and bad. Man’s inner self is always open to social values and to public and private concerns and worries. Thus, human identity is never to be detached from social values and public affairs. Such issues can never be separated. Rather, they are closely related. Poetry is that spiritual activity which aims at maintaining human integrity, referring it to his innermost self. It is my deep conviction that Poetry benefits most when it identifies with man’s pain and sorrow compassionately. The intimate, the sympathetic, and the aesthetic are three essential elements of the substance of any timeless poetry. Poetry portrays how the soul is strongly related to its existence, allowing it to look discerningly beyond the horizons of that existence in the attempt to reveal its secrets. Human sorrow, suffering, longing and yearning are among the major universal literary themes, while the sentimental energy is the main spring of all great poetry. Therefore, poetry becomes an integral part of life. A poet whose word manages to manifest both the spiritual and the concrete and who merges his soul with reality may provide his reader with a dose of hope to help him face life’s hardships and transcend the pessimism of this era.
Faruq
Heaven
Perhaps
Your heaven rises high
Away
From my path
The lips are divine
Are remote
Your chasing me on the wall
A drink to cheer
However
The purity of wine is not forbidden
For heaven is above rivers
Said-
– And I believe
This is heaven
Sweet an pure .
Mother
The mother knit my life With the fragrance of shining tears As the way gone by the spring To the sea And a voice of hopes In her eyes I read my voice Moons , heavens Perhaps Her gifts Treasures of prayers Her qualities A garden of loyalty And so I ask Where am I ??
My kiss
Perhaps
You have kissed one mouth or more
Perhaps
-------
But I know
My mouth has given / granted you
The odor of jasmine
Fused
With the purity of the dew of wills
Secrets of a forest
Perhaps !
What
Did you say?
Prophesy
Perhaps
That I would read that possible
That potential
And be pleased
With that that passes my mind
I am certain however
There far , not so distant , from me
One is reading my say
Is reading me
Clothing my meaning with
Regal garments
Writes me
He
Who is my well being
Until we are revealed in the valley
Of constant friendship
With nobility
From my patient people .
The talk of my hands
And perhaps
That my hand has moved
In a paper ?
And is a silk so passionate?
With passion
The talk of my hand
And its writing
Reveal its secrets
But I feel that the voice on
The silence my hand
A song I seek
Or is seeked
Lift my looks
Up
To its birds
Today`s cake
The oven - turned on - bakes
A cake of poetry
With these ingredients :
Moves
Anxiety
Travels
Looks
Sweet
I do realize however
The cook (poet)
Mixes them
Tortured
Pour them
Shimmering
Pure as water
Infused with the hew of twilight
Time and meaning
Perhaps
Shall I depart
In a minute
Yet a truth I have discern
In my library
Or
From the promises of those I know
I am certain however
My life holds a meaning to meaning
My departure is a restoration
Of a time to come
In time
And on the wings of voice
Abu- Jihad - Hasan and Our Homeland
Our friend Hasan Told us stories about our homeland Stories which are almost devoid of affliction He used to tell me : Our homeland means loyalty To its mountains and meadows Which flow with beauty and sublimity , The birds in our homeland Sing in our language , The plants in our homeland Renew themselves With our footsteps Our land, our heart beats Our drink, our love Our life and death And the resonance of our sound Make me all realize That the gloom Pervading our homeland Will clear away, leave no trace .
Our friend Abu-Jihad Used to stroll in the meadows of our land proudly When the spikes argued with our plains Melodies and jingles sang sadly Have they faced death ? Or suffered from loss In the round of the Octopus Which stretched the threads of death ? Abu-Jihad replied: Haven’t you heard The echo of our sound Traveling through the land ? There upon two eyes Embrace its sung melodies Chanting a song of sacrifice Haven’t you seen him Looking at his enemies with scorn ?
My teacher Hasan Used to argue with the letters of life Reverberating, with my life I sacrifice our homeland When a gleam of light Sends some hope and delight To mitigate a raging despair In our age which has become despicable He says: O Jerusalem! The holiest of time and space The echo repeats its echoes : The holiest of time and space The brows meet true to their commitment Prayer! This should not subdue However , it's Prayer!
Translated: Dr. Ali Jabareen
In the name of honor His sides have overflowed With the purest of blood Of the lass he killed Because his vision is limited to his urinary outlet -And the significance of honor ends- His devil-his vanity says:
Turn into a moral lesson and pride The blood of the lass Who brought disgrace unto us In a rage of honor our land has become narrow * ** The wind wailed The sun trembled The tree stretched its hand To hold the hand of the innocent lass Who wore a dress of blood Blood, blood….. He beheaded her with an axe Or killed her with a bullet Or gave her a portion of mouse poison Or chocked her to death Or hanged her Thus, her compassionate brother taught her morals Her blood screamed AAAAh Motherrrrrrr…!! The echoes of AAAh kept resonating Oh motherraaaa..!!! Before her burial, which is performed shamefully, The Hama*, who asked not to drink, screamed On the victim’s forehead By which religious law do you rule?! Who authorized you to pass the death penalty, You oppressors? In a loud question she asked What god do you worship? You killers? How many of you have bellies full of clay and filth How many of you live in a den? And he is still proud of his deed. Masculinity rooted in drunkenness How many of you rub shoulders on the breast of a woman During a night of fornication? *** Oh you who stand aside Watch and chew the story With your tongues Amuse yourselves Use your intelligence Fabricate Interpret Transform Make your own puns Say baseless things Roam in the world of the lass And then return to prayer The prayer has started! The prayer has started! *- Hama is a mythical bird which exerts from the killed man`s skull, and still screaming unceasingly until his blood will be revenged. ( pre- Islamic legend) <<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<<
Translated: Dr. Ali Jabareen
I saw it dripping the drop of perspiration Telling a tale of suffering and tiredness Then one drop after another they move smoothly Until the forehead is inundated with glow
I saw it tempting hope through a dance Playing at a glance I saw it in the song of the one who set out To struggle and fight For the honor of his day, The defense of his love.
His bread is given in abundance To his land and nation A crown of labor and giving he wears In which he glares Costly attires he disdains I saw him wipe the drop of perspiration ………. And the drop of perspiration Is renewed with acceleration To inundate the forehead with glow
The mosque became a tavern The believer's humility Found expression in the sea A Psalm of rashness Not a resounding voice expressing faith But, from the tongue of an unrestrained reveler.
The sheikh used to sit transmitting afternoon tales And the sea amused his grieves. Oh sea! Be faithful! I deposited my heart in a pearl Hand me back what I've entrusted!
Waves of recurring rhythm ask In a suffering voice About the Sheikh's absence And his trust in a sunken bottle At the bottom of the sea.
- What would you like to drink? (in another language) - I want to get drunk ( though I'm Moslem) To forget. No, to remember a lesson To remember a man be headed… I forget remember remember forget I remem and remem forge reme forg ..em
I ruminated humiliation.
The sea tears sleeves The Minaret is pregnant with pain (and pleasure for the tourists) While my friend turns away.
(Translated from Arabic Faruq Mawasi)
I gazed into the smoothed looking glass
I didn`t see any face But when I wept . . . . . . . ..
. outside
Just the tears only.
How dare an officer murder a child whose name is Ass’ad- meaning glad Yet, after a short while Hugs his own child and sigh Pleading compassionately And with the sweetest kiss Hugs him affectionately??? !!! Who hugs the children of the world??? Oh! how often have such events reoccurred!!!
Who can help children regain their smile After all nightmares, fears and frights Due to scenes of blood, siege, destruction and fights Who can help children regain hope So that the morning of love and delight Shine on their faces bright
Translated- Ali Jabareen
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The Concept of Humanism in Faruq Mawasi’s Poetry Dr. Salah Mahajna
This article aims at exposing the reader to the significant characteristics of his poetry. He wrote on many topics, but the humanistic aspects are the most prominent ones. His poetry involves a reference to humanism, since it’s his belief and conviction. He is a poet who is well known in the world as a poet of humanity, love, justice and freedom. Introduction: almost from the beginning of his poetic career, he was recognized one of the outstanding talents of his generation. Certainly, everyone in the speaking Arab world was convinced that he was “a genius” when he was still in his early twenties. Almost every lyric poet must use imagery obsessively and create a vivid and coherent body of work. He allows his mind consistently to dwell with particular excitement on some few symbols which, for whatever profound psychological reasons, have taken on special significance for him. He, of course, was no exception to this rule. From the first, there were certain images and symbols to which he returned again and again, and into which, he constantly poured the manifold accumulated tensions of thought and emotion. Poetry has been accorded a place of honor in every culture which has a literature to boast of; poets have been hailed as “prophets”, makers, unacknowledged legislators; and men of affairs have been keenly interested in this form of expression. His poetry contains images which become real images which he creates in a simple and direct manner. But this simplicity is sometimes misleading, because it is charged with association that arouses the imagination and induces quotation and interpretation. He wrote about diverse topics dealing with the social, economic, political, ethical and literary issues that the Arab population encounters in Israel. His poetry is characterized by purity, intensity and highly elevated language. His life: Farooq Ibrahim Mawasi was born in Baqa Elghrbiya on 11/10/1941, to a middle class family. His father was well-known by his moderate spiritualism and his inclination to book acquisition. He kept, for years, providing his beloved son with religious and literary books which cultivated his literary taste. He got his proficiency education in Taibeh, since the local high school was closed. At the very outset of his professional and educational career, he commensed his teaching profession in 1961, in the Northern region of Israel. However, he retired in 1996. He functioned in various fields like journalism, counseling, material developer, and etc. It is important to note, that Dr. Mawasi, who received his third degree (Doctor) from Tel-Aviv University, is particularly famous for his own rich library, which approximately includes all the significant reference literary books usually published in Israel and the Arab world. Broadly speaking, this library is always at the disposal of the researchers from Israel and abroad. He, as a poet and critic, does not spare any effort to actively participate in almost all the literary conferences usually held in Israel and the world at large. His poetry: He strongly believes in the inseparable relation and a powerful unity between poetry and life. It normally reflects the overall pain and profound agony of the people and the society. He, artistically, adopts Wordsworth theory which implies “all good poetry is the spontaneous overflow of powerful feelings.” He is completely convinced that the poet should be endowed with more lively sensibility, more enthusiasm and tenderness. His verse arose from the ardent faith in man and nature. He was deeply interested in simple life and human emotions. He started from a philosophical conviction that man is essentially good that what man needs is a greater willingness to live by his emotions. For him a transcendental idealism is a safer guide than custom and law. He sought an escape from the actual world to a world in vision once seen. Being an individualistic he believed in liberty and freedom. Frustration may be felt through his writings. Some consider the element of melancholy to be a result of the many disappointments through which some of the Arab poets passed. The most thrilling and stimulating aspect of his poetry is: Humanism: Humanism has been thoroughly and comprehensively dealt with in most of his poetry. It is almost felt in every poem since the poet strongly believes that humanism constitutes the firm basis for Freedom, equality and coexistence. His language: His language is highly figurative and metaphorical. It is richly figurative and charmingly poetic. This is due to the fact that his poetry and imagery are inseparable. The most remarkable element in his poetry is music. In fact, he has been a writer whose poems sound like music. Music plays a major role not only in the image and sounds of his own poetry, but in his prose as well. His aim has been directed towards revealing both mysterious and lovely atmosphere. He is a gigantic towering figure in the modern Arabic literature in compliance with the best Arabic standards. The Humanistic aspects: He is truly considered the most prominent Palestinian poet, who consistently tends to use repeatedly the word “human being” (Man) which implies love, virtue, justice and peace. Moreover, he wrote about the Palestinian tragic reality, honestly and sensitively. In this study, we aim at demonstrating the broad humanistic concept which is deeply rooted in his poetry. The poet describes, on behalf of a child, the ideal characteristics of the teacher: He tells us that good deeds are transplanted in Man The mind is open to innovation and belief Beg us to resist all types of injustice Appreciate justice and foster peace (1) He composes a song for the scouts: Loving humanity is our goal ----------------------------------------------------- 1- Ela Alafaq, p.14. Hovering in love love is sacrificed (2)
He addresses children whose suffering affects him and urges them simultaneously: Who takes care of The sweetness of the letter (3) The letter, here, involves humanistic, scientific aspects, where the child grows up and becomes man on innocent basis. As the word “human being” implies more than the abstract connotation, the word “Man” bears marginal connations. The poet addresses his friend earnestly and through his seriousness, he serves his nation and achieves the right humanistic aspect: He loves his consistency He loves his nation through him He acts silently and honestly With great and vigorous spirit Like him, like a saying Much of this kind, regain our morning And the hopes emerge. (4) He mourns his intimate friend, Rashid Hussein: We used to wake up The vivid style turns up To hear the pleasant voice To hear the appealing promise To a human being. (5) ------------------------------------------------------- 2. ela Alafaq, p.14. 3. Fi Intidar Alqitar, p.54. 4. Ghadat Al Einaq, p.35 5. Ya Watani, p.39.
He and Rashid Hussein concentrated mainly on Man who indicates their closeness to humanism. If we investigate the concept “Man” philosophically, we’ll explore that love is an integral part of it. It will lead us to Sophism: The heart lock is broken To advocate love religiously Purify, through contemplation, your heart Slapping severely the face of hatred (6) Through his poems, he finds a ray of hope and salvation, by which he closes up his poem: When the sun rises On the peace ship Our sea is a hope Our love is a hope (7) He highlights and praises the good manners and nice conduct: Treat people kindly A belief and their religion is their love (8) He is highly concerned with exposing the Jewish nation as those who refuse and resist all injustice channels: Part of our nation and yours Those who become aware of ------------------------------------------------------- 6. Fi Intidar Judo, p.45 7. Fi Intidar Judo, p.57 8. Ela Alafaq, p.11.
He perceives Uri (Jewish) a symbol of sacrifice. Death does not make a distinction between “Mati” and “Ala”. This sacrifice fought and struggled relentlessly without getting rewarded. When clouds become heavy Man sent to Man Thunders … Hell of poison. (10) The humanistic brotherhood is entailed, as soon as the human mind is subject to innovation and rationalism: Fundamentalism is not beneficial in a time Man floats over mind Religion is not a reason for retardedness When aggression is supposed to abandon (11) The poet expresses his deep sorrow since life is short. He wishes this man could lead a life for one thousand years: Alas! We close our eyes before we live One thousand years (12) ------------------------------------------------------- 9. Ya Watani, p.16. 10. Ya Watani, p.18. 11. Ya Watani, p.24. 12. I’etinaq Alhayat, p.31. Peace and psychological tranquility are a major part of humanism, particularly when they are based on truth and justice: Oh Fadwa, our treaty is our goal Peace dream for our scattered people We require through our army Truth, true campaign and justice (13) Consequently, peace is a humanistic issue. Man may lose his humanistic features if he does not defend his brother’s lost rights. The poet murmurs: They suffocated the laws They suffocated the rights They usurps our blood (14) Man today has to play an eminent role of a prophet. The poet believes that prophecy in our age is humanism which calls for the virtue principles: The modern prophet is man, Does good things for the coming day (15) Man is a person who adheres to the international issues. Our poet addresses Neroda, the Chillian poet, and finds him a struggling brother: Our bodies are glued in one religion For raising a sophisticated man (16) ----------------------------------------------------- 12- I’tinaq Alhayat 13- Ibid 14- Ibid 15- Ibid 16- Ibid
In an attempt to shed light on the pessimistic reality, he says: Great pain filled with sensations, Pain from the guitar Weeping over a collapsing world. (17) He set out totally against evil and wicked behavior. It is due to the enormous aggression and the excessive support of injustice in its first stages: Which tyranny is not carried out by hands? Which aggressor has not been called genius? (18) Man, when encountering these situations, acts in accordance to what he notices, but eventually does not find the abstract reality: Our way casting a look on man at this Time Over after doubt Man understanding man this time When understanding doubt (19) It is beyond our reach to get into man, because man is a complicated entity, as we guess mysterious issues. Sometimes it turns to be a symbol of evil: Did man become A symbol of evil on Lebanon (20) ------------------------------------------- 17. Fi Intidar ALqitar, p.30. 18. Ibid, p.16. 19. Ghadat Ali’naq, p.60. 20. Ya Watani, p.79.
When man loses his integrity and dignity, he loses everything, even his values. Man is torn Dynasty is also torn (21) In spite of this pessimistic outlook, optimism remains the primary string throughout his poetry. Man, in the poet’s view, remains a symbol of virtue and future. Our jungle must, undoubtedly, own Man, Be loyal and sincere. Learns how to act with a crown of thorn In a belief that injustice should fade Our jungle should, undoubtedly, have a man Reviving the spirit of belief, Building our future, With open heart, To let man achieve victory. (22) We have managed to survey how the poet calls for educating people towards humanism. We have also shown the close connection between humanism, love and peace because they are interrelated. He, as a sensitive poet, handles his people’s political and humanistic issues in a civilized and objective way.
21. Ghadat Ali’naq, p.79. 22. Ela Alafaq, p.64. He is persistently against enmity, hatred, because, after all, man is a brother to man. Our reality, in Mowasi’s view, seems suffering from agony, disappointment and frustration, but hope remains the only alternative in our life. He places considerable emphasis on the role of the individual in changing the negative aspects in our society. Moreover, he strongly believes in the power of nature to shape out the human being character, personality as his everyday situations. Life for him is full of the supernatural and mysterious aspects that one can become in contact with by faith rather than reason; by imagination rather than reality. His poetry is the negation of law; and the voice of man under strained, free, and carrying out for a world which he has not yet found, but which he feels that it exists, a world where colours are bright where life is not confined and where the spirit is left free to its visions.
Academy- An Annual English Journal (volume 6/ 2010). Baqa El Gharbiyya: Al Qasimi Academy- 2010 p.p 135-146.
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