The patronage system at the Mughal court drew many Safavid poets and men of learning to India who interacted with Indians at various levels. In an unusual case, the young Iranian poet ‘Urfī's attachment to his patron, Prince Salīm (later Emperor Jahāngīr), was interpreted by some as more than merely professional and the poet's death at a young age gave rise to speculations of intrigue. Mughal princesses were also actively involved in the literary scene of the time. In another instance, the association of Princess Zībunnisa, daughter of the Emperor Awrangzīb, with Persian poets was sometimes personal, leading to gossip and scandal about her. It turns out that in both cases stories about the sexual aspects of the relationships between Mughal patrons and Iranian poets arose in the eighteenth century and are more reflective of the concerns of the literary culture of that period. This paper explores the power and gender dynamics of these poet–patron relationships in the context of the general Iranian–Indian tension at the Mughal court and a highly developed and creative tradition of crafting biographical accounts.

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.

This essay is in two parts. Part I examines the dynamism and the political economy of the popular culture in Iran by focusing on the developments in the publication of film periodicals since the revolution of 1979. Part II provides a list of periodicals since the revolution that have dealt with cinema and the film industry.

Periodicals specializing in film and cinema as well as those which devote only a section of each issue to the motion-picture industry are all part of the larger cultural dynamics of what we might call the Iranian post-revolutionary popular culture. These specialized and allied periodicals cannot be considered in a vacuum since, as part of the dynamics of this popular culture, they are involved in a host of negotiations and conflicting relations with the clerical state, official censorship boards, advertisers, film producers, the publishing industry, and finally their own readers.

The war in Afghanistan (1978 to the present) is one of the longest and bloodiest wars in modern history. From the early 1980s war intensified between the Leftist regime and the opposition Mujahideen and touched the life of every citizen. Bombardments, rockets and landmines killed and injured hundreds of thousands of civilians and caused massive displacement. Women were the direct and indirect targets of the war; some women lost members of their immediate family, others were displaced and emigrated, some were raped, and others were enslaved and sold. Thus trauma and mourning mark the lives of the majority of Afghanistani women. Given the political nature of the conflict—with superpowers and regional powers behind the warring sides—and the nature of socio-cultural bonds that required women to keep silent, how did women deal with these traumas? One of the areas in which this can best be seen is in women's literature—most notably narrative works. These works, in which the authors were themselves either victims or witnesses, voice women's resistance to the war and portray war and its consequences for ordinary women's everyday lives. In the narrative works of Spozhmai Zaryab (the pioneer of the anti-war fiction in Afghanistan), women and trauma are multi-dimensional. In some of her short stories women mourn publicly; in others, women cope with war and resist it by whatever means available to them. In others, women visualize war, invasion and destruction of all socio-cultural bonds. Women are transformed by a profound change, including in their perception of gender relations.

Fars is among the largest provinces of Iran that received the most technical assistance from the American economic delegation in the 1950s. After settling in the province and during ten years of activity, the American delegation provided technical assistance in the fields of health engineering, health education, preventive medicine, nursing, medical services, and medical education. This paper explains how the technical assistance of US personnel contributed to the general health of the Fars province. The findings of this research show that after the formation of the Public Health Cooperative Organization (PHCO) in 1950, not only did most of the cities and villages of this province began to enjoy safe drinking water, but also public health improved. Additionally, the birth of children with disabilities and the spread of infectious diseases such as malaria and trachoma declined by means of preventive medicine centers and health education.

The aim of this paper is to investigate historical change that occurred in a Turkic tribal group, the Afshars in Urmiya, western Azerbaijan, from the seventeenth to the nineteenth century. The Afshars were important in Iranian history as part of the Qizilbash tribal confederation that contributed to the rise of the Safavids, and as the founders of the Afsharid dynasty. Their branch in Urmiya also played notable roles in the civil wars of the eighteenth century.

Numerous attempts have been made by scholars to show the political and military role of the Qizilbash in the early Safavid period. However, few studies have dealt with their later history. Recently, Kathryn Babayan argued that as a result of the centralization policy of Shah ᶜAbbas (r. 1587-1629), the Qizilbash lost their power and their political and spiritual cohesion, but after that we know little about their actual situation. More than twenty years ago, Ann Lambton pointed out that the collapse of the Safavids caused a resurgence of tribes like the Afshars and Qajars, in the eighteenth century, but the process of and reasons for this “resurgence” have never been examined.

Highlighting certain fallacies in a recent anthropological study of three branches of the Ni‘matu’llāhī Sufi Order in modern Iran, this review article tries to cast light on the little-understood relationship between legalistic Islam and Persian Sufism. It also attempts to clarify the connection (or rather, lack thereof) between Sufism and the Pahlavi state and the current Islamist regime, while discussing the subtle distinction between and ‘irfān in the mystical philosophies of Shi‘ite Islam. Some of the vicissitudes of three decades (1978–2008) of suppression and persecution of Sufis by the fundamentalist Shi‘ite state in Iran are also chronicled.

In the early years of the twentieth century, a wave of constitutional revolutions swept over the developing world, attracting the attention of European observers. One of these was the Iranian Constitutional Revolution of 1906–11. British perceptions of this “brave new world” in Iran were more nuanced and diverse than one would expect for this era, commonly portrayed as a time of jingoism and rampant “Orientalist” racism. This study identifies four broad perspectives which shaped British perceptions: the imperialist, Europeanist, liberal idealist and local pragmatist. Within the context of these perspectives, British perceptions were further shaped by different understandings of Iran—influenced by a specifically Iranian-flavored literary Orientalism, Aryanism and history—and by understandings of what constituted an authentic reform or revolutionary movement.

This paper is a phenomenological study of one of Simin Behbahani's better known poems, “Raqqaseh,” which is about the nightly ritualized dance of a dancing girl in a tavern. It will argue that the tavern in this poem could be viewed as a cultural container for socially dangerous representations and impulses, like the metaphoric sexualized body of the dancing girl. The tavern could also be viewed as a semiotic register for the symbolic representation of the dominant normative social discourse. By viewing the dance as performance, the communicative association of the symbolic significance of the dancing girl's body and the tavern and its audience will also be discussed. This paper will argue that the reader too is implicated in the performative function of the text.

The ancient Persian empires are denoted as despotic, practicing arbitrary rule while Greece, Persia's archrival during the sixth to fourth century BC, exercised rule of law. This paper uses a contract theory framework to analyze some of the geographical and environmental underpinnings of the existence of rule of law in the city-states of ancient Greece and its absence in Persia. I discuss the role of geographical conditions of land (open plains versus mountains), population pressure, proximity to the sea and form of trade (overland versus overseas) as factors conducive to rule of law in the city-states of ancient Greece and to despotism in ancient Persia. Specifically, the role of trade via land in Persia prior to the fifth century BC is compared to the role of sea trade (alongside with piracy) in ancient Greece. I argue that in ancient Persia monarchs could tax or expropriate much of the gains from overland trade, preventing the accumulation of an independent form of wealth by merchants. In Greece, sea trade alongside the practice of piracy led to gains from trade that could not be easily expropriated by the monarchs and acted as a balancing force vis-à-vis the power of the monarchs, creating a basis for rule of law in the Greek city-states.

Tahereh Saffarzadeh is the only major Iranian poet who sees the afflictions of contemporary Iran in terms of a spiritual wasteland and turns to Islam as the sole cure for those ethical and sociopolitical afflictions. This essay examines Saffarzadeh's conviction that faith is the only source of deliverance from the wasteland of contemporary Iran.

Saffarzadeh (b. 1936) was born in Sirjan, where she lived through her high school years. Then she went to Shiraz to study English language and literature at Pahlavi University, receiving her B.A. in 1958. In 1962 she published her first collection of poems, Rahgozar-e Mahtab [The Passerby of Moonlight], under the pen name of “Mardomak” [Pupil of the Eye].

The poems of The Passerby of Moonlight, composed during the period from 1956 to 1962, are mainly love lyrics in the chaharpareh quatrain form.