Iran's subjection to Russo-British influence has received the bulk of attention of modern scholarship dealing with the country's interaction with the outside world in the nineteenth century. This article, while not denying the central role played by these two powers in Iran’s domestic affairs at the time, draws attention to a third power with long-standing claims to influence in the country by way of trade policies—France. From the fall of Napoleon in 1815 until the French Revolution of 1848, the French monarchy was especially keen to encourage commerce with Iran, less as a source of increased wealth than to restore and expand French prestige and political influence. This strategy became more significant, when the British and Russian superpowers opposed an active French presence in Iran and prevented France from asserting influence in the country. To contain those powers, France pursued its plan of reaching a trade treaty with Iran as a means of obtaining commercial concessions and privileges as well as to secure its permanent presence in the country. France also aimed to connect Iran to its network of regional trade extending from the Mediterranean to the Indian Ocean.

The accession of Shāh ᶜAbbās I to the Safavid throne in 1587 does not mark an immediate, abrupt departure from earlier traditions of royal patronage. Instead, it is a culmination of forces at work throughout the second half of the sixteenth century which come together to alter both the nature of painting and of patronage during his reign. In part, these modifications of previous practice are due to the monarch's own aesthetics; in part, they are the result of the social and economic transformation of late sixteenth century Iran. In some ways the shah's patronage of painting would seem to be more catholic and less determined than that of his predecessors Ismaᶜīl I and Ṭahmāsp, and during his long reign it moves in several different directions and develops at least two divergent styles.

To state that the bibliography of Iranian studies is accumulating at an alarming rate is perhaps to belabor the obvious. It is an impression most students of the field will share. The project described in the following few pages was undertaken in part to explore this impression, and to test a solution to the problem implicit in it. Whatever small part impressionism may have thus played in its conceptual phase, the project's findings are strictly empirical. Our general finding has been that the accumulation of bibliography in Iranian studies is faster than its students dare imagine, and is accelerating. For all practical purposes, it is beyond the control of the traditional methods of compiling and publication. Only the application of modern automated methods of data storage and control can allow the individual scholar to keep abreast of developments in his field, and save him an appreciable amount of time-consuming drudgery.

Zadig ou la Destinée opens on a preface supposedly written by Sadi (sic), who seems to suggest he is the translator of the story which is to follow. The article will investigate the role played by Voltaire’s reference to Saʿdi in Zadig as an Oriental prop for the narrative’s exotic setting, but also, more importantly, as participating in its philosophical content. Travelers’ accounts had brought growing interest in Persia, and Saʿdi would not have been unfamiliar to an educated public; the Orient more generally became an experimental space for Enlightenment thought. Playing on the notion of the translator as cultural bridge, the article examines the uses Voltaire makes of Saʿdi in Zadig and whether these correlate to the eighteenth-century French reader’s perceptions of the Iranian poet.

The Shatt al-Arab question has been the subject of several studies, most of which concentrate on the internationalization of the subject. However, few, if any, works have analyzed how this territorial dispute was perceived within Ottoman bureaucratic circles. When the Ottoman Empire reinstated a constitutional monarchy in 1908, the Ottoman–Iranian border dispute regarding the Shatt al-Arab had to be readdressed, with international players involved in the process. Considering the role of foreign factors, this study focuses on the contesting interests of the Ottoman Ministry of Foreign Affairs and the Ministry of War on the Shatt al-Arab question (1912–13) and considers how these interests shaped foreign policy in the process of negotiating a resolution.

Iran is the largest economy that is not currently included in the World Trade Organization (WTO). This paper addresses why Iran has not yet joined the WTO and whether it is ready to join. Iran's interaction with the General Agreement on Tariffs and Trade (GATT) in 1948 marks the beginning of the relationship between Iran and the WTO. To determine why Iran has not yet entered the WTO, the role and penetration of powerful members of the WTO and Iran's economic position are examined. To determine whether Iran is ready to join the WTO, literature is reviewed concerning the effects of joining for the five most-affected major industries in Iran. The major disadvantages of joining the WTO are described as short-term effects, and the advantages of joining are described as long-term goals. Currently, no clear scheme has been offered to handle the negative effects on the Iranian economy. As the major player, the Iranian government could achieve the long-term goals with a realistic and well-planned strategy or miss the mark through its inattention to the critical economic effects.

This article presents a new reading of the Dārāb-nāma (Book of Dārāb, ca. eleventh–twelfth century), a medieval popular narrative in prose (dāstān) ascribed to the storyteller Abū Ṭāhir Ṭarsūsī. While the narrative belongs to the Persian tradition of the Alexander romance, the Alexander figure it depicts bears little resemblance to that presented in high classical verse-forms by the likes of Firdawsī, Niẓāmī, Amīr Khusraw Dihlavī, or Jāmī. Although still a conqueror, legitimate ruler, and champion of Islam, the Alexander of the Dārāb-nāma appears in a strongly negative light: he is lame, cowardly, and sly. In fact, most of his success he owes to his once opponent and later wife, Būrān-dukht: could she be the true hero in the story? Drawing on a critical examination of characters based on Greimas's actantial model, this study probes the authorial program and intended audience of the Dārāb-nāma, and suggests the work can be read as mock-epic, possibly to cater to a Zoroastrian audience.

Most studies on language contact in Iran have focused on the effects of Persian on the country’s minority languages. There are also many cases where large regional languages such as Azeri, Kurdish, Balochi, Lori and Bakhtiari exert an influence on smaller regional languages, and a few studies have appeared on this topic. This paper examines the effects of language contact in the city of Juneqan in Chahar Mahal va Bakhtiari Province, Iran, where the position of two minority languages—Bakhtiari and Qashqai Turkic—appears to be evenly balanced. The analysis is based on a comparison of L1 and L2 speech from two bilingual individuals with a different L1, as found in responses to the Atlas of the Languages of Iran (ALI) questionnaire. Drawing on examples from lexicon, phonology and morphosyntax, the article argues that the equivalent influence of each language on the first- and second-language speech of members of the other language community is likely achieved not by simple equal status, but through the counterbalancing of regional Bakhtiari dominance with majority mother-tongue Turkic population in this city.

Authority in Islam is often understood to operate as a site of negotiation. Based on textual analysis and ethnographic research, this article examines three case studies of disparate Shi'i Sufi Orders where a willing deferral of certain types of authority exists. In the first case study, the Soltanalishahi Order refer their members to an outside mujtahid for all matters relating to the shariat, therein limiting the powers of their shaykhs and qotb. The second case study looks at debates concerning the nature of the qotb's authority within a single order, particularly as it pertains to the power of touch and transmissibility of blessing (barakat) from qotb to object to person, with the order's leadership refuting the idea of charismatic embodied authority despite some of their lay members’ beliefs. Finally, the third case study addresses a group who refute the need for any centralized leadership at all and instead recognize and read the works of multiple qotbs from disparate Iranian orders. By focusing on the deferral of authority, as a type of editing, as a type of shaping, I hope to show that the refuting of certain duties is just as formative as the amassing of powers.