Latest news with #OmarKhayyam
Indian Express
30-06-2025
- Entertainment
- Indian Express
Bollywood Golden Era star earned more than Dilip Kumar, said no to becoming Dev Anand's wife, received Jawaharlal Nehru's praise; only to quit films at 34
Much before pay parity became a topic of discussion among leading female actors, the Hindi film industry witnessed the rise of superstar Suraiya, who left legendary stars like Dilip Kumar, Dev Anand, and Ashok Kumar behind when it came to remuneration. While Suraiya was known for her roles in films like Omar Khayyam (1946), Pyar Ki Jeet (1948), Badi Behan (1949), and Dillagi (1949), which took her career to new heights, she didn't initially enter the film industry to become an actor. Instead, she was first recognised by music director Naushad for her beautiful voice, which led to many playback singing offers. It all started when Suraiya was just 12 years old and would frequently visit film sets with her uncle. During one such visit to the set of Taj Mahal, she was picked by the director to play the role of young Mumtaz Mahal. After starring in several children's programmes for All India Radio, Suraiya's singing talent was discovered by Naushad, who gave her a chance to sing in the film Sharda (1942) for the legendary actor Mehtab. She soon became synonymous with musicals like Phool, Samarat Chandragupta, Aaj Ki Raat, Dard, Dillagi, Natak, Afsar, Kajal, Dastan, Sanam, and Char Din. Suraiya was a huge admirer of Hollywood heartthrob Gregory Peck and got a chance to meet him when he visited India. It all began in 1952 when Suraiya gave her autographed photo to Hollywood director Frank Capra—who was visiting India during the first International Film Festival of India—to pass on to Gregory Peck. The Hollywood actor received the photo and made it a point to visit Suraiya when he came to India. He went to Suraiya's home in Mumbai and the two chatted for an hour. Speaking about the meeting, she had said, 'We spoke for an hour. I didn't sleep at all that night. Nobody believed I'd met him. For two months newspapers carried our 'love stories'. I enjoyed it!' At the peak of her professional career, Suraiya fell in love with Dev Anand, with whom she starred in seven films. He even borrowed money to buy her a diamond ring. At that time, Suraiya was a bigger star than Dev Anand, and since he was also a Hindu, Suraiya's maternal grandmother didn't approve of their relationship. Suraiya's grandmother controlled her life and her career. She even threw the ring Dev Anand bought for her into the sea and instructed filmmakers to cut the romantic scenes between them. Dev Anand wanted to marry Suraiya and even quit acting, which wasn't acceptable to her, so they eventually parted ways. However, the relationship had such a deep impact on Suraiya that she never married. Dev Anand, meanwhile, married Kalpana Kartik in 1954. 'When I refused to marry Dev, he called me a coward. Maybe I was one. I admit I didn't have the courage to take a step I was not absolutely sure of. Perhaps it was a folly, perhaps a mistake or perhaps destiny?' Suraiya told Stardust. After her breakup with Dev Anand, Suraiya's professional career also took a hit. Her films in the 1950s didn't perform well. However, she did experience a brief resurgence with her Mirza Ghalib in 1954, which was a huge hit. She even earned praise from Jawaharlal Nehru, who told her, 'Tumne Mirza Ghalib kii ruuh ko zindaa kar diyaa (You brought Mirza Ghalib's soul alive)'. But her 1964 film Rustam Sohrab, co-starring Prithviraj Kapoor, turned out to be a major flop. Witnessing the curtain fall on her career, Suraiya took voluntary retirement in 1963 and stepped away from the limelight. She was never seen on the big screen again and also did not return to playback singing. She passed away in 2004 due to health-related issues.
Associated Press
27-05-2025
- General
- Associated Press
Omar Khayyam's Tent: His Autobiography of 1000 Bittersweet Robaiyat Wine Sips Forthcominng on June 10, His True Birthday
The book reveals the unitary architecture of his Robaiyat's philosophical, religious, and scientific wisdom as an epic poem in search of true human happiness. 'For this reader encountering this series was like the astronauts who experienced seeing the Earth for the first time from outer space. It was nothing I could have imagined, from prior experience.'— Winston E. Langley, Professor Emeritus and Former Provost of UMass Boston GREATER BOSTON, MA, UNITED STATES, May 27, 2025 / / -- The original Robaiyat of Omar Khayyam (AD 1021-1123) as shared in the forthcoming OKCIR book is an epic, at once a personal, world-historical, and cosmic search for true human happiness. Khayyam composed it to be highly readable so that it can be read by all, continually, and today, before it is too late, like a prayer book or a rosary of pearls or ruby stones, since it was meant to be not only reflective but also generative of search for happiness. If you begin reading it, you must do so at least once to its end, so that in later readings any of its parts can be recalled amid the unitary architecture of its philosophical, religious, and scientific wisdom rendered as an astounding and most beautiful work of art. Khayyam was right; there is nothing on Earth like his Wine. His poetic 'book of life' was intended to be released posthumously, so its existence was not known to his contemporaries. Following his death, it was released but became scattered and its logical unity was shattered by natural and social disasters and scribal poetry alphabetizing styles, some quatrains wandering into other poets' works and others becoming misattributed to him. The Robaiyat as shared in the forthcoming book were logically re-sewn and newly translated in verse by the sociologist Mohammad H. Tamdgidi during his integrative study of all of Khayyam's works as reported in his unprecedented 12-book series 'Omar Khayyam's Secret: Hermeneutics of the Robaiyat in Quantum Sociological Imagination,' whose last book (12th) is also forthcoming simultaneously. Following a summary of his series' findings, Tamdgidi presents in the book nothing else but Khayyam's Robaiyat, including the Persian originals and his verse translations (his study of them having been shared in his series, especially its Books 8-11). The quatrains, comprising songs of doubt, hope, and joy, are logically organized to address three questions, based on the 3-phased method of inquiry Khayyam himself introduced in his other writings. Quatrains 1-338 of Part 1, Songs of Doubt, open by explaining his epic's secretiveness and address the question 'Does Happiness Exist?' Their order follows a logically inductive reasoning through which Khayyam delves from surface portraits of unhappiness to their deeper chain of causes. Quatrains 339-685 of Part 2, Songs of Hope, address the second question 'What Is Happiness?' Their order follows a logically deductive reasoning through which he moves from methodological to explanatory and practical quatrains. Quatrains 686-1000 of Part 3, Songs of Joy, address the third question 'Why Can Happiness Exist?' Still deductively ordered, they show how happiness can be made possible through his poetry's Wine itself, realizing that one can never become truly happy by bringing sadness to others since human self and society are always twin-born and universal. Hurting another is always a hurting of that self in you that represents that other. For Khayyam, happiness can be possible by way of joyful, creative, and constructive humanizing efforts by own example, like his Robaiyat, which must also start from our inner and interpersonal todays and spread globally. Khayyam's Robaiyat represented the tent of which he was a 'tentmaker,' his poetic pen name having been inspired by his true birth date horoscope chart as discovered by Tamdgidi and reported in his series for the first time. The metaphor also underlies the numerical geometry of its triangular unity, proportional to the dazzling Grand Tent (Triplicity) features of his birth chart, the same way he embedded his own triangular golden rule in the mysterious design of Isfahan's North Dome. A metaphor of the Robaiyat as Simorgh (or Phoenix) songs is also hidden in its deep structure. Khayyam's Robaiyat are his Simorgh's millennial rebirth songs served in his tented tavern as 1000 sips of his bittersweet poetic Wine of happiness. Winston E. Langley, Professor Emeritus and former Provost of UMass Boston, wrote in his Foreword to the last book of the series: 'Tamdgidi's offering in his Omar Khayyam's Secret series of a translated tri-partite and then, integrated, version of this poem (this epic) is of utmost importance. … In Khayyam's work, especially his poetry, one finds the pathos of the tragedian, with the author of Gilgamesh, Sophocles, Shakespeare, and Goethe calling; one comes face to face with anxiety, doubt, and the absurd, and tastes Dostoevsky, Kierkegaard, Camus, and Kobo Abe; one confronts subtleties of the most refined kind and meets Buddha, Pushkin, and the practical genius of Da Vinci and Bacon; and one, confronted with the heart and matters of faith and reason, love and happiness, finds voices from Aristotle, St. Augustine, and Aquinas, to Zara Jacob, Jefferson, and Bonhoeffer. Happiness, for example, is not only a state of well-being, but a process of continuing liberation. … While Khayyam's life is a major story of fierce intellectual passion and a like devotion to ideals of philosophy, science, and poetry (and modes of living that combined those of the solitary and the celebrated, the private and the public), there is an area that is also part of his identity that cannot be overlooked without an injustice to scholarship, history, and human culture. It is the role of satire—that which humorously criticizes defects of reason, science, philosophy (including theology), politics, history, custom (however sacred), even in face of deep disappointments or lived catastrophes. Welcoming the comedy, as Aristophanes, Cervantes, Vico, Erasmus, Santayana, and Chekhov knew, is part of coming to know, of wisdom, of ensuring human flourishing. One may say that Khayyam could be regarded as the first true humanist. All that is human find unhidden expressions through him.' Jafar Aghayani Chavoshi, Professor of Philosophy of Science at Sharif University of Technology in Tehran, Iran, and a pioneer in Iran's scientific Omar Khayyam studies, has regarded the Omar Khayyam's Secret series as '… a masterpiece in Omar Khayyam studies.' ——————————————————————— Mohammad H. Tamdgidi, Ph.D., is the founder of OKCIR: Omar Khayyam Center for Integrative Research in Utopia, Mysticism, and Science (Utopystics) ( est. 2002). He is a former associate professor of sociology specializing in social theory at UMass Boston. Mohammad Tamdgidi OKCIR: Omar Khayyam Center for Integrative Research [email protected] Legal Disclaimer: EIN Presswire provides this news content 'as is' without warranty of any kind. We do not accept any responsibility or liability for the accuracy, content, images, videos, licenses, completeness, legality, or reliability of the information contained in this article. If you have any complaints or copyright issues related to this article, kindly contact the author above.
San Francisco Chronicle
11-05-2025
- Sport
- San Francisco Chronicle
Today in Sports - Serena Williams wins Madrid Open to retain No. 1 ranking and 50th career title
May 12 1909 — The Preakness Stakes is held in Maryland after 16 runnings in New York. As part of the celebration marking the return of the Preakness, the colors of the race's winner were painted onto the ornamental weather vane at Pimlico Racecourse for the first time. 1917 — Omar Khayyam, ridden by Charles Borel, becomes the first foreign-bred (England) colt to win the Kentucky Derby with a 2-length victory over Ticket. 1924 — Walter Hagen wins the PGA championship with a 2-up victory over Jim Barnes. 1970 — Ernie Banks hits his 500th career home run off Pat Jarvis in the Chicago Cubs' 4-3 victory over Atlanta at Wrigley Field. 1973 — 6th ABA championship: Indiana Pacers beat Ky Colonels, 4 games to 3. 1974 — The Boston Celtics beat the Milwaukee Bucks 102-87 to win the NBA championship in seven games. 1976 — 20th European Cup: Bayern Munich beats Saint-Etienne 1-0 at Glasgow. 1979 — Chris Evert's 125-match winning streak on clay comes to an end. 1980 — West Ham United wins the FA Cup, beating Arsenal 1-0 at Wembley Stadium; midfield playmaker Trevor Brooking scores winner with a rare header. 1982 — FC Barcelona of Spain win 22nd European Cup Winner's Cup against Standard Liège of Belgium 2-1 in Barcelona. 1993 — Parma of Italy win 33rd European Cup Winner's Cup against Royal Antwerp of Belgium 3-1 in London. 1995 — Martin Brodeur ties NHL record getting his 3rd playoff shutout in 4. 1996 — LPGA Championship Women's Golf, DuPont CC: England's Laura Davies wins by 1 stroke ahead of runner-up Julie Piers. 1996 — A three-way dead heat is run at Yakima (Wash.) Meadows, the 20th such finish in thoroughbred racing history there. In the day's third race, a trio of $8,000 claimers — Fly Like A Angel, Allihaveonztheradio and Terri After Five — hit the wire together after a one-mile race. 2001 — English FA Cup Final, Millennium Stadium, Cardiff (72,500): Liverpool beats Arsenal, 2-1 with Michael Owen scoring twice for the Reds. 2006 — Laure Manaudou of France breaks Janet Evans' 18-year-old world record in the 400-meter freestyle, finishing in 4:03.03 at the French national swimming championships. Manaudou beats the time of 4:03.85 set by Evans in winning the 400-meter freestyle at the 1988 Seoul Olympics. 2006 — Justin Gatlin breaks the 100-meter world record with a time of 9.76 seconds at the Qatar Grand Prix. A week later, the International Association of Athletics Federations announces a timing error gave Gatlin a time of 9.76 seconds. His time of 9.766 seconds, should have been manually rounded up to 9.77, tying Asafa Powell's world mark of 9.77. 2010 — Montreal follows up a monumental upset by pulling off another. The Canadiens, who eliminated the Washington Capitals, beat the Pittsburgh Penguins 5-2 in Game 7 of the Eastern Conference semifinals. Montreal accomplishes what no team had done since the current playoffs format was adopted in 1994. And that is beat the Presidents' Trophy winner and defending Stanley Cup champion in successive rounds as an eighth-seeded team. 2010 — Kelly Kulick, the first woman to win a PBA Tour title when she beat the men in January in the Tournament of Champions, wins the U.S. Women's Open for her second women's major victory in 15 days. Kulick beats Liz Johnson of 233-203 in the final. 2013 — Serena Williams beats Maria Sharapova 6-1, 6-4 in the final of the Madrid Open to retain her No. 1 ranking and collect her 50th career title. 2013 — PGA Players Championship, TPC at Sawgrass: Tiger Woods wins his second PC, 2 strokes ahead of David Lingmerth, Jeff Maggert and Kevin Streelman. 2014 — LeBron James ties his playoff career high with 49 points, Chris Bosh makes the tiebreaking 3-pointer with 57 seconds left, and the Miami Heat beat the Brooklyn Nets 102-96 for a 3-1 lead in the Eastern Conference semifinals.
Euronews
22-03-2025
- Science
- Euronews
Nowruz: All you need to know about the ancient celebration
ADVERTISEMENT Nowruz marks the arrival of spring in Iran but also the beginning of the new year. The same is true in Afghanistan, where the festival serves as the official start of the solar calendar. The precise moment of the new year, known as "year delivery," is determined by astronomical calculations. It occurs on the spring equinox, when day and night are nearly equal in the Northern Hemisphere. Each year, this timing is calculated down to the very second. If the new year occurs before noon, that same day is considered the first day of the Iranian solar calendar. If it falls after noon, the new year begins the following day. For example, in 2025, the new year in Iran will occur at 12:31:30 PM local time (10:01:30 AM CET). Consequently, March 21, 2025, will be the first day of the 1404 solar year in the Iranian calendar. This system of precise astronomical calculations was developed by Omar Khayyam, the renowned Iranian astronomer, poet, and philosopher. He also played a key role in creating the Jalali calendar, which remains the basis of Iran's current solar calendar. The starting point of this calendar is the Hijra - the migration of the Prophet Muhammad from Mecca to Medina in 622 AD. Dancing for Nowruz Courtesy: Unesco The Origins of Nowruz Nowruz dates back over 3,000 years and has its roots in the ancient Persian Empire and the Zoroastrian calendar. For Zoroastrians, Nowruz marks the creation of the world ( Giti ) and humankind. During the Achaemenid era, the festival was celebrated with great splendor at Persepolis, where kings welcomed envoys and received gifts from across their vast empire. In fact, historical evidence suggests that one of Persepolis' primary functions was to host Nowruz celebrations. The Zoroastrian religion, which predates the Achaemenid dynasty, played a significant role in shaping the traditions of Nowruz. However, over the centuries, the festival has evolved into a secular celebration, embraced by diverse ethnic and cultural groups. Its endurance lies in its powerful symbolism - the triumph of light over darkness and the promise of new beginnings, both in nature and in the human spirit. Who celebrates Nowruz? Today, more 300 million people worldwide celebrate Nowruz, marking not only the start of the new year but also the celebration of life and the triumph of light over darkness. Originally bringing together the peoples of Iran, Afghanistan, and Central Asia (including Uzbekistan, Azerbaijan, Tajikistan, Turkmenistan, Kazakhstan, and Kyrgyzstan), Nowruz has spread across the Caucasus, the Balkans, and other regions. It embodies a shared heritage of customs, traditions, and values, and holds particular significance for Kurds. In 2009, Nowruz was added to the UNESCO Intangible Cultural Heritage List , and the following year, the UN General Assembly passed a resolution declaring March 21 as International Nowruz Day, recognising its role in promoting peace and unity worldwide. Celebrations among Kurds Murad Sezer/AP How is Nowruz Celebrated? Nowruz encompasses a rich variety of traditions that vary by region. Some customs take place just before the New Year, while others continue for up to two weeks after. Throughout all these celebrations, the themes of renewal and hope remain central. Spring Clean and Renewal On the eve of Nowruz, as spring approaches, families thoroughly clean their homes. This 'spring clean' or 'dusting away of the past' is a symbolic act representing a fresh start and the purification of both physical and spiritual spaces. Additionally, those celebrating Nowruz often purchase new clothes, further emphasising the spirit of renewal and new beginnings. ADVERTISEMENT Sebeha Haft Sin - an arrangement of seven symbolic objects Canva The Table of Seven Symbols The Haft-Sin tablecloth is a central element of Nowruz, particularly in Iran. Artfully arranged, it features seven items, whose names begin with the letter "S" in Persian. Each item represents different aspects of life: Sabzeh (wheat or lentil sprouts) symbolises rebirth, infancy, and life. Samanu (a sweet pudding made from wheat germ) represents abundance and blessings. Senjed (dried fruit from the Senjed tree) symbolises love. Seer (garlic) represents health and healing. Seeb (apples) symbolise beauty and health. Somāq (sumac) signifies the victory of good over evil and the rising sun. Serkeh (vinegar) symbolises patience, aging, and the passage of time. In addition to these main symbols, other items starting with "S" may be included, such as hyacinths and a clock. The Haft-Sin table is often decorated with mirrors, candlesticks, coloured eggs, and red fish, which represent the passing of the twelfth and final zodiac sign, Pisces. Join Euronews Farsi on Instagram ADVERTISEMENT It is also common to place a Divan of Hafez's poems or the Qur'an on the table. Many families have a tradition of randomly opening the book and reading a poem or verse, seeking guidance for the year ahead. Haft Sin - Symbols of Nowruz related to the elements Canva Fire Rituals In many regions, people take part in fire-related celebrations, such as 'Chaharshanbe Suri' or 'Red Wednesday' in Iran. This celebration, on the last Tuesday before Nowruz, involves families gathering around a fire and jumping over it. The act symbolises cleansing, renewal, and liberation from past sorrows, while embracing the warmth and vitality of the spring season. Scarlet Wednesday; an Iranian festival celebrated on the eve of the last Wednesday before Nowruz AP Photo Traditional Foods Food plays a vital role during Nowruz, with special dishes prepared and shared among family and friends. In Iran, families celebrate the arrival of spring on the first day of Nowruz by enjoying dishes like vegetable pilaf and sabzi polow (herbed rice), often served with fish. ADVERTISEMENT A standout feature of the Nowruz feast is somālak (also known as sumanak ), a sweet dessert. Slowly cooked over several hours, somālak symbolises the gradual yet certain arrival of spring and the promise of new beginnings. Visiting Friends and Family During Nowruz, it is customary to visit friends and family. Younger family members traditionally visit their parents and older relatives to wish them a happy New Year and celebrate the arrival of spring. In return, elders often give gifts, typically in the form of aidi (cash), known locally as da'di , as a symbol of blessing. In Zoroastrian culture, this ritual represents mahrūrzai , a profound respect for the older generation. ADVERTISEMENT During these visits, families usually offer guests a variety of snacks, such as nuts (including pistachios, almonds, and dried fruits) and various pastries. However, this tradition is slowly fading in Iran due to the rising cost of living. 'Nature Day' Siyez-e Badr is an ancient Iranian tradition celebrated on the 13th day of April, also known as 'Nature Day'. It marks the conclusion of the Nowruz festivities and is typically a time when people leave their homes to spend the day outdoors. While the number 13 is often linked to bad luck in Iranian culture, this tradition of leaving the house is more closely associated with celebrating the natural world and the end of Nowruz, rather than any superstitions with the number itself.
Yahoo
21-03-2025
- General
- Yahoo
Nowruz: All you need to know about the ancient celebration
Nowruz marks the arrival of spring in Iran but also the beginning of the new year. The same is true in Afghanistan, where the festival serves as the official start of the solar calendar. The precise moment of the new year, known as "year delivery," is determined by astronomical calculations. It occurs on the spring equinox, when day and night are nearly equal in the Northern Hemisphere. Each year, this timing is calculated down to the very second. If the new year occurs before noon, that same day is considered the first day of the Iranian solar calendar. If it falls after noon, the new year begins the following day. For example, in 2025, the new year in Iran will occur at 12:31:30 PM local time (10:01:30 AM CET). Consequently, March 21, 2025, will be the first day of the 1404 solar year in the Iranian calendar. This system of precise astronomical calculations was developed by Omar Khayyam, the renowned Iranian astronomer, poet, and philosopher. He also played a key role in creating the Jalali calendar, which remains the basis of Iran's current solar calendar. The starting point of this calendar is the Hijra - the migration of the Prophet Muhammad from Mecca to Medina in 622 AD. Nowruz dates back over 3,000 years and has its roots in the ancient Persian Empire and the Zoroastrian calendar. For Zoroastrians, Nowruz marks the creation of the world (Giti) and humankind. During the Achaemenid era, the festival was celebrated with great splendor at Persepolis, where kings welcomed envoys and received gifts from across their vast empire. In fact, historical evidence suggests that one of Persepolis' primary functions was to host Nowruz celebrations. The Zoroastrian religion, which predates the Achaemenid dynasty, played a significant role in shaping the traditions of Nowruz. However, over the centuries, the festival has evolved into a secular celebration, embraced by diverse ethnic and cultural groups. Its endurance lies in its powerful symbolism - the triumph of light over darkness and the promise of new beginnings, both in nature and in the human spirit. Today, more 300 million people worldwide celebrate Nowruz, marking not only the start of the new year but also the celebration of life and the triumph of light over darkness. Originally bringing together the peoples of Iran, Afghanistan, and Central Asia (including Uzbekistan, Tajikistan, Turkmenistan, Kazakhstan, and Kyrgyzstan), Nowruz has spread across the Caucasus, the Balkans, and other regions. It embodies a shared heritage of customs, traditions, and values, and holds particular significance for Kurds. In 2009, Nowruz was added to the UNESCO Intangible Cultural Heritage List, and the following year, the UN General Assembly passed a resolution declaring March 21 as International Nowruz Day, recognising its role in promoting peace and unity worldwide. Nowruz encompasses a rich variety of traditions that vary by region. Some customs take place just before the New Year, while others continue for up to two weeks after. Throughout all these celebrations, the themes of renewal and hope remain central. On the eve of Nowruz, as spring approaches, families thoroughly clean their homes. This 'spring clean' or 'dusting away of the past' is a symbolic act representing a fresh start and the purification of both physical and spiritual spaces. Additionally, those celebrating Nowruz often purchase new clothes, further emphasising the spirit of renewal and new beginnings. The Haft-Sin tablecloth is a central element of Nowruz, particularly in Iran. Artfully arranged, it features seven items, whose names begin with the letter "S" in Persian. Each item represents different aspects of life: Sabzeh (wheat or lentil sprouts) symbolises rebirth, infancy, and life. Samanu (a sweet pudding made from wheat germ) represents abundance and blessings. Senjed (dried fruit from the Senjed tree) symbolises love. Seer (garlic) represents health and healing. Seeb (apples) symbolise beauty and health. Somāq (sumac) signifies the victory of good over evil and the rising sun. Serkeh (vinegar) symbolises patience, aging, and the passage of time. In addition to these main symbols, other items starting with "S" may be included, such as hyacinths and a clock. The Haft-Sin table is often decorated with mirrors, candlesticks, coloured eggs, and red fish, which represent the passing of the twelfth and final zodiac sign, Pisces. Join Euronews Farsi on Instagram It is also common to place a Divan of Hafez's poems or the Qur'an on the table. Many families have a tradition of randomly opening the book and reading a poem or verse, seeking guidance for the year ahead. In many regions, people take part in fire-related celebrations, such as 'Chaharshanbe Suri' or 'Red Wednesday' in Iran. This celebration, on the last Tuesday before Nowruz, involves families gathering around a fire and jumping over it. The act symbolises cleansing, renewal, and liberation from past sorrows, while embracing the warmth and vitality of the spring season. Food plays a vital role during Nowruz, with special dishes prepared and shared among family and friends. In Iran, families celebrate the arrival of spring on the first day of Nowruz by enjoying dishes like vegetable pilaf and sabzi polow (herbed rice), often served with fish. A standout feature of the Nowruz feast is somālak (also known as sumanak), a sweet dessert. Slowly cooked over several hours, somālak symbolises the gradual yet certain arrival of spring and the promise of new beginnings. During Nowruz, it is customary to visit friends and family. Younger family members traditionally visit their parents and older relatives to wish them a happy New Year and celebrate the arrival of spring. In return, elders often give gifts, typically in the form of aidi (cash), known locally as da'di, as a symbol of blessing. In Zoroastrian culture, this ritual represents mahrūrzai, a profound respect for the older generation. During these visits, families usually offer guests a variety of snacks, such as nuts (including pistachios, almonds, and dried fruits) and various pastries. However, this tradition is slowly fading in Iran due to the rising cost of living. Siyez-e Badr is an ancient Iranian tradition celebrated on the 13th day of April, also known as 'Nature Day'. It marks the conclusion of the Nowruz festivities and is typically a time when people leave their homes to spend the day outdoors. While the number 13 is often linked to bad luck in Iranian culture, this tradition of leaving the house is more closely associated with celebrating the natural world and the end of Nowruz, rather than any superstitions with the number itself.
