Based on the author's original research, the paper will offer a glimpse into the frontal theory of Mostafa Sho‘aiyan. The paper draws on his life and experience of the National Front in the 1950s as a model for political thought. Next, the paper will show how he tried, through his unique and uncanonical revolutionary theory, to make a revolutionary praxis compatible with frontal thinking. Analytically, Sho‘aiyan's work proves that an ideologically driven concept of national liberation becomes an impediment for frontal politics in a truly democratic way. Sho‘aiyan's works represent a theoretical and existential response to the national liberation dilemma which the Iranian Marxists faced in the 1960s and 70s.

The fifteenth century was the golden age of miniature painting. This is strikingly illustrated by the survival both of written sources describing the development of the art and of the miniatures themselves.

Various Soviet Scholars including A. A. Semenov, G. A. Pugachenkova, V. G. Dolinskaya, O. I. Galerkina, N. V. Diakonova, O. F. Akimushkin, and A. A. Ivanov, as well as the present writer, have all worked on the problem of the development of the Central Asian miniature. Thanks to their studies, the outline of the Samarqand miniature, something unknown not long ago, has gradually begun to emerge. The issue of the Samarqand miniature has not yet been fully resolved and many problems still remain. These include the difficulties of access to the miniatures themselves which are kept in various libraries, museums, and private collections around the world and the fact that the vast majority have not been published.

In this article I examine the debate over the character of Cyrus the Great in Iran during the last four decades, using it as a prism to view the struggle over the desired balance between religious and ethnic components of Iranian identity. Heated polemics over the historical figure of Cyrus and his legacy reveal undercurrents of Iranian identity dilemmas as well as different and conflicting views of Iranian identity. Beyond a mere historical or religious controversy, the debate over the “right” memory of Cyrus presents an interesting case of shifting emphasis on identity and sources of political inspiration in Iranian society from the late 1960s to the present. Moreover, putting the debate over the ancient king in perspective, there emerges a wider picture of religious adaptation and embrace of what once seemed pagan or secular.

Since the last world war, there has been an increasing interest in preserving and utilizing archival material in Iran, but, despite several attempts, appropriate institutions have not as yet been established for this purpose. To substantiate their viewpoints, researchers often have to wait long periods before gaining access to the desired archival material. This, of course, does not imply that documents were not preserved in Iran. Throughout the entire Qajar period, the existence of a document chamber at the imperial court, in which documents of unequal value were preserved with reasonable care, indicates that the preservation of archival material is a long-established custom.

There are also private archives of considerable interest, but unfortunately these materials were preserved for long periods only if they had legal or administrative importance. For example, the contracts for real estate transactions, or designations of waqf properties, were carefully preserved by heirs or distantly entitled parties, while documents of only practical interest usually disappeared within two or three generations.

Well, what could I do? My husband wouldn't keep me and the child both—a child who was not his own. The boy was my former husband's who had divorced me and never come to take him. If someone else were in my place, what would she do? Well, I had to live too. If this new husband divorces me what would I do? I had to get rid of the child.

A woman like me who doesn't know her way around wouldn't think of anything else. I didn't know any place or any way out of the thing. But it wasn't that I didn't know any place, really. I knew you could put the child in a nursery or stick him in some other place. But where would they take him? Where could I be sure they wouldn't keep me waiting and then not pay any attention to me and call me and the child a thousand names? Where? I couldn't have it end that way.

The Belief that Persia is the Center of Magic has been Deeply ingrained in Western culture. In fact, the generic term for magic is derived from the name of the Zoroastrian priests, the magi, and Persia has been depicted from antiquity up to the present age as the ancient fountainhead of magic and wonders in Western literature. When in the second century B.C.E. the young philosopher Apuleius of Madaura married a woman fifteen years older because of her wealth, he was suspected of having used magic.

Folklore at the Turn of the Twentieth Century in a Very Broad sense is understood to encompass the expressive culture of any notable group of people. As implied by the original meaning of the word “lore” when the term “folklore” was coined in 1846, tradition is a vital ingredient of folklore. Yet not all folklore relies on centuries of tradition: Customs may become obsolete, live on submerged for centuries before being revived, or come into being all anew: Duration rather than historical roots makes folklore. The folk, on the other hand, is not necessarily constituted by the uneducated masses, as a conservative point of view would have it: Folklore is not germane to specific social strata but rather to substantial numbers of individuals sharing similar ideas or activities. In this sense folklore encompasses a wide range of cultural expression, ranging from popular beliefs and customs to myths, legends, and other genres of oral literature/verbal art. The obvious overlap of certain aspects in folklore studies and anthropology is inter alia signaled by contemporary Persian terminology, most commonly rendering folklore as farhang-e mardom and anthropology as mardom-shenāsi.

Iran's rich repertoire of narrative literature of oral origin, ranging from single-scene situation comedy through fairytale to the lengthy heroic epic, can certainly be appreciated for its intrinsic literary merits and entertainment value. Both compilers and patrons, however, of what are in effect folktale collections, have from ancient times adopted a utilitarian attitude to their material, a classic instance being the political science course that King Dabshalim (or Devasarma) took from Professor Bidpai in the form of animal fables. In one form or another, the practical autocrat and his obliging philosopher have continued to vet Persian literature through the centuries, insisting that myth and folktale be used as parables to leaven works ostensibly of devotional or moral instruction (as of Rumi or Sa'di) or of historical narrative.

Persian territorial designs in Baluchistan clashed with British interest to construct an Indo-European telegraph line through the Makran Coast, where Britain had close local allies in dispute with Persia. The British prime interest being the speedy construction of the line, they decided on bypassing these disputed territories by connecting Bushehr, through submarine cable, with Gwadar—which they believed, contrary to the Persians, to be non-Persian. The Persian government protested against the British infringement of her sovereign rights, adopting both diplomatic and military approaches. This forced the British government to check the legality of the Persian claims. But the arbitrary was neither neutral nor fair, with Britain opposing the suzerainty of Persia over the chiefs of western Makran, while acknowledging the right of conquest by others elsewhere on the coast. This was in line with British policy of favoring governments bordering British India over Persia. Although unable to change the arbitrary, the Persian government still managed, in spite of her military weakness, to drag the British government into a hard bargain and tough negotiations.

The curtailment of women's rights in the Islamic Republic of Iran has received a great deal of scholarly attention. Among the legal changes that have profoundly affected women's lives are divorce laws. If the legal arena has not given women much room for maneuver, the realm of cultural representation, particularly cinematic production by women, has provided a fertile ground for self-expression and resistance. Through an analysis of Ziba Mir-Hosseini and Kim Longinotto's ethnographic documentary, Divorce Iranian Style (1998), and two feature films, Blackboards (2000) by Samira Makhmalbaf and Ceasefire by Tahmineh Milani (2006), this article explores representations of the ways in which women work within and against the grain of the dominant structures of power.

This article examines four mystical treatises by the Safavid scholar Fayd al-Kāshānī (d. 1090/1679). Of the four, al-Kalimāt al-Maknūna (“the Hidden Words”) serves as the basis for the three other versions, al-La'āli', Qurrat al-‘Uyūn, and al-Kalimāt al-Makhzūna, composed at different times for different audiences. Comparison of their structure and content reveals changes that occurred in Kāshānī's presentation of the thought of Ibn ‘Arabī and Mullā Sadrā. Kāshānī's later emphasis on Shi‘i hadith sources says much about the context in which he wrote and perhaps more about his later assessment of the place of sufi cosmology, Islamic philosophy, and scripture in scholarly and popular circles.