​​​​​​​The chairs in the room don't talk anymore, the scotches are out of breath. The blue shoes are buried under the snow on the street, the hair of a child's window sill is stuck in Azadidar square. And I am behind the window, hanging myself by the earring of my femininity. The voices sound the alarm. The Mashachians protest and the show begins. A woman talks to a mirror. The only mirror of the scene. On one of the autumn days, we made a promise not to misspell again. I became an earring on the ear of a woman who betrayed her body every night, and you became a wall on which she leaned. The show is not on the stage, the show is in the essence of the stage. Dishes speak of the instinct of food volume and scotch of the smell of oil. The second scene should be painted. When the snow came, the woman wrapped the dream in a blanket, and this mirror became a window of freedom for these stories. The walls are silent. The audience dozes, the neighbor smokes opium, the woman wails... What is November two thousand and eleven? Psychologists and sociologists consider everyday life as normal life. It means that which is consumable and organized material and spiritual and is the common basis for the life of a society. Daily life includes a network of more or less uniform movements and fluctuations that regulate people's lives in the environment and society and make them eat and behave together with their own mechanism. And this assimilation occurs with respect to the person and things. In the common denominator of this behavior and action, people reach a normal life and live together in a safe or unsafe area, knowingly or unknowingly. This normal and ordinary life brings people to a point where they find the same opinions about events and this is normal and natural. But at the same time, it is normal and natural for people to be unaware of the reasons for this consensus and may suspect it. It can be said that everyday life is full of routines. The tradition of every society determines the daily life and makes its rules. The question is, what does the society provide to its people to fill this daily life? What does a society that is formed by tradition and in fact the same rules have to offer? On its way, everyday life reaches repetitive homogeneity and dominates human thought and mind. It creates a monotonous life that requires not moving. Therefore, it can be said: an everyday person is a person who has become normal towards everything and everyone and just looks. What attracts me in this everyday collection of Narges Safaei, in fact, according to Roland Barthes, is the punctum that wounds me, the presence of mirrors in the photos. Punctum is the points that are referred to as signifier and signified in Lacanian psychoanalysis. These points, with emphasis, create a definite and specific meaning in a verbal context and visual context. Mirrors draw me to them. At first glance, I remember Freud and the theory of familiarity and familiarity; So I must have lived a time with these images. Until I accidentally find out after a while that I spent time with a single mirror two years ago this November. I have included parts of the writings of those days at the beginning of the note. Let's remember that the mirror is a stimulating magic that contains both the object and the subject, that is, the outside and the inside of the person. What is called everyday life is outside and inside the person. The revelation that the photographer has with him and is this a normal everyday life? When something becomes normal, we don't necessarily look at it, but by placing a mirror in these images, the photographer says to the audience: I looked, you look too! Time dies with every frame that closes. The story ends. But the existence of these mirrors allows us to look at it again and again and look for a new discovery every time. Nietzsche says: A man caught in a labyrinth never seeks the truth, he only seeks his Ariadne. All the pictures in the world are a winding labyrinth. Narges Safari brings us into this labyrinth. Natalya Ginerburg says in the book of small virtues: only sometimes, from the depth of fatigue, the knowledge of things emerges in us, so stinging that we shed tears: maybe we look at the earth for the last time. Narges Safai has depicted this fatigue for us with the title of everyday life and has used the mirror as a catalyst. The same chemical event that occurs in the audience's life and injures him. The questions that follow everyday life and the telling mirror is, is this life normal? Is it normal and acceptable? We are all looking for our Aryadhana. And in this search, we will be wounded many times and we will fall into everyday life. The questions that are asked to us are very simple in their depth, but the answers add complexity to them. Nina Asri, November two thousand and thirteen *Ariadne in Greek mythology is the name of one of the daughters of King Minos, who was given a rope by Theseus. He saved him from the winding labyrinth.