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E.mail : firstname.lastname@example.org
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 )
P . o . box 190
Baqa El Gharbiyya
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.
Your heaven rises high
From my path
The lips are divine
Your chasing me on the wall
A drink to cheer
The purity of wine is not forbidden
For heaven is above rivers
– And I believe
This is heaven
Sweet an pure .
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
Treasures of prayers
A garden of loyalty
And so I ask
Where am I ??
You have kissed one mouth or more
But I know
My mouth has given / granted you
The odor of jasmine
With the purity of the dew of wills
Secrets of a forest
Did you say?
That I would read that possible
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
Who is my well being
Until we are revealed in the valley
Of constant friendship
From my patient people .
The talk of my hands
That my hand has moved
In a paper ?
And is a silk so passionate?
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
To its birds
The oven - turned on - bakes
A cake of poetry
With these ingredients :
I do realize however
The cook (poet)
Pure as water
Infused with the hew of twilight
Time and meaning
Shall I depart
In a minute
Yet a truth I have discern
In my library
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
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
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 ?
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
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
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
The echoes of AAAh kept resonating
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,
In a loud question she asked
What god do you worship?
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
Use your intelligence
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
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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…
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
But when I wept
. . .
. . .
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
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
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.
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.
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 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:
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
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
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