Accounts of the Constitutional Revolution in Iran have tended to ignore the role of the Baha'is in that event. This paper looks at the case of Sari, capital of Mazandaran province, where the Baha'is of the city played a major part in initiating the move towards Constitutionalism and in educating people about the reforms envisaged and about the modern world. They also led the way in carrying out some of these reforms. In particular, the Baha'is established the first modern schools in the town. In this process, they were opposed by the Muslim ‘ulama in the town, who equated Constitutionalism and the Baha'i Faith, and persecuted the Baha'is of the town relentlessly for both reasons, leading eventually to the killing of five of the leading Baha'is of Sari in 1913. A brief account is also given of the attitude of the Baha'i leader ‘Abdu'l-Baha (1844–1921) towards the Constitutional Movement and the role of the Baha'is in it. This paper follows the events of the seven years 1906–13 in Sari and describes seven swings of the pendulum of power in the town alternating between the Baha'is and Constitutionalists on the one hand and the ‘ulama and the royalist forces supporting Muhammad ‘Ali Shah on the other. It points out that the neglect of the Baha'i aspect of these events by historians has led to a failure to account adequately for some of the events of these years.

Bayal. Squat mud huts, twisting alleys. And the village center, a large pool of nothing but stagnant water. And by the pool, an earthen platform; this is the village teahouse. All the alleys lead to the pool. The area surrounding the pool is the public meeting place.

Until recently, a dominant approach in the history and anthropology of the Middle East has rested on the assumption that an “ethnic” or “tribal” group is, or approximates, a biologically self-perpetuating population, sharing elements of a common culture and identifying itself and being identified with others as a separate category. This fundamentally objectivist approach is a refinement of an older anthropological tradition in which “cultures” are treated as coterminous with “tribes”, “societies”, “peoples”. Even if the many current adherents of this approach do not take the biological assumptions too literally, there is still a strong tendency to conceive of populations as divided into formally bounded, clear-cut, ethnic groups or tribes, with every person belonging to one: a conception that facilitates tidy maps, neat lists of the traits associated with each group, a rigorous classification of types, and cross-cultural comparison.

This study aims to analyze the positions and syntactic functions of dependent and independent personal pronouns in the Kakavandi Laki dialect in the region of Harsin (Kermanshah/Iran), an endangered dialect of Persian. The paper provides a morpho-syntactic description and investigates the dialectal characteristic positions of the pronominals in regard to their syntactic functions, which illustrate noticeable differences in comparison to Persian. The main functions under investigation include: subjective, objective, oblique and possessives, on the basis of which the pronominal positional variety is classified in the dialect. The study further examines the dialectal agreement patterns which demonstrate both ergative and non-ergative features.

A long-standing puzzle in our knowledge of the culture surrounding the Shahnama lies in the fact that its illustrations, which became so well known, postdate the appearance of the text by nearly 300 years. There are several ways of explaining this anomaly. All contribute something to our understanding of Iranian culture, but none is entirely satisfactory. This essay suggests that a solution may lie in a better understanding of the social and ideological consequences of Mongol rule and/or in the peculiarities of urban culture at the time.

Although The Title of this Paper is Inspired by the Title to Abbas Amanat's now classic history of the 19th-century Babi movement, its concerns are in essence different. Its aims, rather than being a study of the history of the messianic movement itself, are to reflect on the theoretical conditions or the modes of witnessing that structured the engagement with that history by the movement's contemporaries and early inheritors. This paper emerges out of a larger cultural and literary study of the early texts that narrate Babi history.

Hundreds of Manuscript Copies of the Qur’anic Commentary of Husayn B. ᶜAli Vaᶜiz-i Kashifi (d. 910/1504–05), known as the Mavāhib-i ᶜaliyya or Tafsīr-i Husaynī, have been catalogued in libraries and personal collections throughout Iran, Central Asia, Pakistan and India. The enormous popularity of Kashifi's commentary, which was known simply as Tafsīr-i Mullā, can be understood primarily by its unique accessibility and literary quality. Although Kashifi himself was well-versed in the many different sciences of commentary, the Mavāhib rarely addresses the kind of linguistic, philological, legal and theological issues that would require an extensive background in Arabic and Islamic religious scholarship. Instead, Kashifi combined an explanatory translation of Qur’anic verses in simple, concise Persian with highly selective citations from other works of tafsīr and Sufi poetry and prose, to create a remarkably short work for a commentary addressing the entire Qur’an.

Why have large scale and durable political parties, representing broad socio-economic interests and seriously concerned with assuming political power through democratic constitutional means, not emerged in Iran? And why have even State-sponsored parties failed? These important questions have received virtually no serious scholarly attention. What follows is a preliminary attempt to address them by considering the configuration of those groups or collectivities normally identified as political parties, exploring their inadequacies, and highlighting the main factors which have accounted for the failure of party politics in twentieth-century Iran.

The Early Years

With the introduction of constitutional arrangements in Iran in 1906, the newly established National Consultative Assembly (Majlis) became the major arena for public debate among constitutionalists on how best to identify, consolidate, build upon and institutionalize the new political achievements. The difficulties of reconciling political order and constitutional accountability provoked pronounced differences of opinion and discord.

The study of the language of religious minorities in Iran is particularly important for understanding the historical development and typology of Iranian languages. Historical and linguistic evidence substantiates the idea that Zoroastrians and Jews in cities in central and western Iran preserved their former vernacular language, whereas the majority of the population replaced it with Persian in the New Iranian period. This paper focuses on the language of Jews in Hamadan and has two main objectives: first, it examines numerous distinctive features of Judeo-Hamadani; second, it reviews and updates recent research to clarify the language origins, using data from new materials recorded during fieldwork in Hamadan from October 2018 to August 2019, and in Yazd in 2017.

A Multi-Volume, Multi-Author Encyclopaedia Such as this is a Desktop library; but, more than any library, it represents a set of conscious editorial decisions. The basis of these decisions (if, as is common, the editors do not make it explicit to the reader) may be inferred not just from the choice of topics, but from the balance between them, and from the length and nature of entries. In every case, choice and balance must be largely determined by the availability of previous research: if someone is known to be the world expert on X, then it makes sense to invite them to give a reasonable summary of their findings, even if in the grander political and cultural scheme it might be hard to justify. Bizarre—but delightful—anomalies are bound to result: among many in this encyclopedia, I would single out Willem Floor's two-page entry on DUNG; it is shorter, more approachable, and more inviting to the casual reader than, for example, the anomalous chapter on lizards that occupies a full 70 pages of the first volume of The Cambridge History of Iran.

This essay discusses the position of Sasanian Studies from its inception in the late nineteenth century, to its reinvigoration at the beginning of the twenty-first century. The work also discusses the development of the field of Sasanian history and civilization vis-à-vis the three fields of Iranian, Islamic and Late Antique Studies. It is posited that Sasanians have benefited from cross-disciplinary and new historical frameworks that go beyond the traditional field of Iranian Studies, which was never as interested in the history of the period.

This article reveals the story of Russia's attempts to colonize Astarabad and Mazanderan provinces of Iran in the early twentieth century. By backing and sponsoring Russian settlements there, the Russian government sought to eventually annex the territories in the northeast of Iran. Drawing on Russian and Iranian sources, the article follows the development of the settlements from their spontaneous beginning in 1907 to a state-supported colonization project by 1914. After the Russian government tried to accelerate colonization of the occupied Iranian territories during the First World War, this ambitious project came to an end with the Bolshevik coup of 1917.

The Study of Classical Persian Literature Can be Separated from the study of modern Persian literature for heuristic reasons—one can be emphasized more than the other in teaching, and the path away from classicism to modernism and beyond can be charted—but it is impossible to draw a decisive line dividing the two. The modern develops out of the classical and constantly interacts with it. The two may be separated, but in the end Persian literature is one and is best thought of as such. The present review, in which classical literature will be the focus, is one such heuristic occasion.

This review will survey the field in terms of the major concerns of literary scholarship that are affected by the work of the Encyclopaedia Iranica and will try to illuminate the role of this reference work as a source of, and an aid to, literary scholarship.

Iranian modernity has chiefly been examined in the context of a dialectical antagonism between “traditionalists” and “modernists”—main categories comprised of related sub-headings such as “Islamist” versus “secular,” “reactionary” versus “revolutionary,” and “regressive” versus “progressive.” Following this approach, Iranian adaptations of modernity have often been (de)historicized as a theater of national “awakening” resulting from the toils of secular intellectuals in overcoming the obstinate resistance of traditional reactionaries, a confrontation between two purportedly well-defined and mutually exclusive camps. Such reductionist dialectics has generally overwritten the dialogic narrative of Iranian modernity, a conflicted dialogue misrepresented as a conflicting dialectic. It has also silenced an important feature of Iranian modernity: the universally acknowledged premise of the simultaneity and commensurability of tradition with modernity. The monazereh (disputation or debate) is the account of the interaction between rival discourses that engaged in opposing, informing, and appropriating each other in the process of adapting modernity. Narrativizing the history of Iranian modernity as the conflict between mutually exclusive binaries overlooks its hyphenated, liminal1 identity—a narrative of adaptation rather than wholesale adoption, of heterogeneity rather than homogeneity, of dialogues rather than dialectics. The monazereh is the account of modern Iranian histories.

The Word for Guile (Kayd) Itself Seems to be Shifty. Sometimes it is positive, sometimes negative, at times divine. It seems to assume its significance from its context. It becomes positive or negative according to the point of view of the one who uses it. It has a variety of meanings: Steingass's listing “deceiving, laying snares, entrapping, plotting mischief; applying a remedy, vomiting; being menstruous; the croak of a raven; war, warfare; deceit, fraud, stratagem; treachery, malignity, malice” illustrates its large semantic field. Kayd can also be a divine attribute. In the Qur˒anic chapter in which the Egyptian ruler admonishes his wife and utters the often repeated verse 29, “Indeed your guile is great,” verse 76 links kayd with God who “did devise a plan for Joseph.” “There are at least thirty-four uses of the Arabic root K.Y.D in the Qur˒an, and a number of them refer to God's action.”

Some of the most admired heroes and heroines of Persian literature are guileful. Most writers, however, have formulated their paradigms of guile with women in mind. Kayd and its numerous synonyms, although not gendered words, are frequently “feminized.”

The Qajar rock reliefs are without doubt an anachronistic group of monuments in Iranian art. An expression of royal power in pre-Islamic Iran, with the emergence of Islam, they more or less disappeared. The reason is obvious—they were representing human beings in a demonstrative, outgoing fashion. But even more important was their public character. In contrast to book painting and probably less to painting on canvas, the art of rock reliefs is intentionally turned towards an audience beyond the walls of the court. In some way they belong to the public and were put there with the aim of glorifying and propagating rulership.

All together there are eight reliefs, seven from the period of Fath āAli Shah (1797-1834) although not all were commissioned by him, and one from the time of Nasir al-Din Shah (1848-96). This last one is situated on the Haraz Road, near Tangah-i Band-buridah.

This article is concerned with ways in which grotesque corporeality shapes Sadeq Chubak's controversial novel The Patient Stone (Sang-e Sabur, 1966). Drawing on Mikhail Bakhtin's understanding of grotesque realism in Rabelais and His World, the discussion demonstrates that Chubak employed devices associated with grotesque aesthetics, and that these devices were used to invert and contest social and literary conventions in Iranian culture, although it seems he remains caught to a certain extent within the very systems he challenges. Grotesque realism involves estrangement of the familiar, and leads to degrading the abstract, spiritual and sublime to the material level of physicality and the body. In The Patient Stone, Chubak replicates motifs of classical Persian epics, religious scriptures and the myth of creation and debases them by excessive depictions of bodily conditions and grotesque corporeality (such as deformity, paralysis and decay). The use of grotesque corporeality embodied in the style, content and characters of Chubak's novel facilitates a variety of paradoxes of being and non-being, appearance and reality, death and rebirth, hope and anxiety of a fragmented and alienated society in desperate need of change.