On 31 January 1990 the Council of Guardians of the Islamic Republic of Iran ratified an amended version of a five-year economic, social and cultural development plan set forth by the Majlis for the 1989-93 period. In its economic dimension, the proposed plan represents a major departure from the development policies preached, and to some extent practiced, under the leadership of the late Ayatollah Ruhollah Khomeini. One of the most noteworthy aspects of this departure is a significant decline in the role of agriculture, hitherto the “major axis” of economic development. The plan instead designates a “high priority” status to the sector. This, according to some Majlis deputies and government officials, has placed the nation back on the pre-revolutionary development path so heavily criticized by the revolutionaries in the 1970s. The post-Khomeini government, however, considers its new policy orientation a practical step, motivated by technocratic realism, to remedy decades-old economic problems.

The name of the Armenian-Iranian photographer Antoin Sevruguin (ca.1838-1933) is not found today in the literature of the world history of photography. Although his photographs were published in several English books about Iran during his own time, the standard Western works on the history of photography, including those covering the Near East, all fail to mention Sevruguin. He does appear, however, in Yahya Zoka's Persian-language history of photography in Iran (1997).

In 1999 the Smithsonian Institution, which houses one of the two major collections of Sevruguin's work, published Sevruguin and the Persian Image: Photographs of Iran 1870-1930. Almost simultaneously, the National Museum of Ethnology in Leiden, Netherlands, which houses the other collection, published a book called Sevruguin's Iran, a combined effort by the Netherlands and the Islamic Republic of Iran and containing both English and Persian text. Once again, this Middle Eastern artist has emerged in Western scholarship.

Homa Katouzian’s exceptionally perceptive, influential, and wide-ranging scholarship has been marked by three mutually reinforcing characteristics: a profound and detailed mastery of Iran’s multi-civilizational heritage; a comparatively informed focus on the country’s distinct historical trajectory; and an existentially grounded pluralist perspective in examining and evaluating the country’s major political turning points and actors. These features are already fully displayed in his early magnum opus, The Political Economy of Modern Iran (1981), whose historical and political conclusions have been underlined time and again by the subsequent and often shocking national and international turns. In the intervening period, Katouzian has developed the cyclical theory of Iran’s history as an “aridosolatic,” “pickaxe” or “short-termist” society. Of the important questions that his contributions raise or address, this paper examines the long-term continuity of Twelver/Imami Shi‘ism’s trajectory which uniquely in the twentieth century Muslim and other worlds produced the leaders of two great revolutions. The result entails the addition of a still unfolding evolutionary-institutional layer within Katouzian’s research program which may enhance its explanatory power and reinforce its political vision.

Addressing the scarcity of scholarly literature on Iran’s involvement in Sub-Saharan Africa during the Pahlavi period, this paper demonstrates that throughout the 1970s, as the shah’s international standing rose and Iran’s economy grew, so too did Iran’s political and economic relationships with several African countries, especially Senegal. The article will explore a number of factors that stimulated this relationship, most significantly Senegal’s strategic and symbolic importance, and the personal friendships that developed between the countries’ leaders. The ultimate manifestation of this bilateral relationship was the Keur Farah Pahlavi project; a joint Iranian–Senegalese city to be constructed in Senegal. By exploring this project, the paper aims to demonstrate the strategies through which the Pahlavi state sought to expand its influence worldwide.

Qianling Mausoleum (乾陵) which is located in the northwest of Xi'an, is the tomb of Emperor Gaozong of the Tang Dynasty (唐高宗, r. 649–83 AD) and his Empress Wu Zetian (武則天, r. 690–705 AD). In this mausoleum, there are two statues of Pērōz, son of Yazdegird III (632–51 AD), and another Persian nobleman who have been recognized by western scholars. However, scholars’ attention has been limited to a general and mistaken description of the statues. This paper reassesses both statues in order to give some new insight into the head of one of the statues found at the Qianling Mausoleum.

One of the most striking characteristics Iranian studies in Japan is government initiative. The government has long taken the initiative in establishing institutions and programs for such study. Particularly in the 1930s, the motivation for studying Iran was partly political and strategic. Since the late 1960s, however, there has been a more economic orientation. Another characteristic is that Iranian studies have developed within the framework of scholarship on the Middle East in general. For this reason, the general trend of Middle Eastern studies, as well as that of Iranian studies, will be discussed. It is logical to divide this trend into three eras: 1) the 1930s until the end of World War II, 2) the 1950s through the 1960s, and 3) the 1970s to the present.

This paper incorporates a study of “re-ghettoization” among the Armenian Christians of the Islamic Republic of Iran. It focuses on how legal marginalization has led to the emergence of an entirely separate existence from the Muslim majority in Tehran among Armenians born after the revolution. By focusing on the spatial and social divisions of the hayashatner (Armenian neighborhoods) and the “social” ghetto of the Ararat Compound, this article addresses the question: what are the social implications for religious discrimination in the Muslim Middle East? This paper is based on three extensive blocks of fieldwork carried out in Iran from 2010 to 2015.

This essay explores Bahram Beyzaie's inter-paradigmatic reformulations of Iranian dramatic forms and Shahnameh legends in plays which highlight the voice of the periphery against the center and imbue these narratives with motifs that relate them to the present. The essay first reviews Beyzaie's work with the Shahnameh and then examines the Shahnameh cycle of Jamshid and Zahhak to provide the context for in-depth analyses of Azhdahak (1959), Karnameh-ye Bondar-e Bidakhsh (The Account of Bondar the Premier, 1996), and the first episode of Shab-e Hezar-o-Yekom (The One Thousand and First Night, 2003) in which Beyzaie reconstructs the cycle of Jamshid and Zahhak.

This article explores the remaniement of three episodes current in the Perso-Arabic Alexander tradition—i.e., Eskandar's confrontation with the Indian king Fur; Eskandar's visit to Queen Qeydāfeh; and Eskandar's encounter with the Gymnosophists—in the anonymous Persian Eskandarnāmeh, a medieval epic narrative in prose (dāstān; ca. 12th–14th c.). Through extensive comparative evidence from other genres, primarily narrative poetry (Ferdowsi's Shāhnāmeh, Nezāmi's Sharafnāmeh and Eqbālnāmeh), mirabilia (ʿajāyeb), and exegetical works (qesas al-anbeyāʾ and tafsir), this study engages with how the modalities of the dāstān genre, with its strong leaning towards traditional oral storytelling, affect the narrative choices Eskandarnāmeh's author makes in treating these themes. In so doing, this article attempts to develop a more informed assessment of the strategies and devices which, activated both on the production and reception planes, generate competing interpretations of well-known plots recast in different narrative modes.

It is a commonly held view that development policies lead to domestic inflation together with balance of payments problems. The underlying mechanisms which in many developing countries have made this view come true are rather well-known. Increased investment outlays lead to increased purchasing power and imports; prices rise, and, to the extent that aggregate output and real income actually increase, this in itself will further contribute to the deterioration in the country's balance of payments. The time will soon come when the International Monetary Fund, as a precondition for extending short-term loans to support the country's depleted reserves of foreign exchange, will ask for deflationary measures in order to restore order to the country's finances. Development will slow down, and if the balance of payments has deteriorated significantly, devaluation will be required.

Just as natural history is the mother of the biological sciences, social history is the mother of the social sciences. Classical political economy was developed in a dynamic era, a period of European history where a series of long-term social developments were approaching their peak in the French Revolution and the Industrial Revolution of England. It is not at all surprising that Adam Smith and David Hume spent time with the French Physiocrats, notably Quesnay and Turgot, and with the French philosophes, especially though not exclusively Voltaire and Rousseau.

It was precisely the dynamic quality of the era that led economic and social and political theorists alike to look into the nature and causes of change, and therefore regard history as a principal source of the foundations of their knowledge. A similar process was taking place, but more slowly, among biologists who were trying to discover the nature of life and the origin of species, and the causes of long-term biological changes through time. Darwinism was in fact the end, not the beginning, of this process.

The Tahmineh and Rostam episode, as presented in modern text-critical editions of Ferdowsi's Shahnameh, is compared vis-à-vis both the pre-modern scribal interventions in the manuscript tradition of the poem, as well as two oral presentations of the same episode by traditional storytellers (naqqālān), as preserved in their prompt-books (tumārs) and in recorded performances from the twentieth century. The mise-en-scène, the social circmstances, as well as the expansive nature of such oral performances, are described, and a translation of an oral version of the Rostam and Tahmineh episode is given. The narrative strategies employed to negotiate the intersection of new episodes or contemporary moralistic considerations with the written text of Ferdowsi's Shahnameh are then explored, analyzing the nature, motivations and functions of the scribal and oral interpolations to the Tahmineh episode, and demonstrating how modernizing reinterpretations impart a certain dynamism to the living Shāhnāmeh tradition. The naqqālān are shown to alter the Tahmineh episode to comply with the moral and religious values of their audiences, the requirements of extended narration cycles, and the horizon of expectation of the genre of epic. The article closes with a brief consideration of how moral and religious values apply differentially across various genres (heroic epic, romance, etc.), and how these differing horizons of expectation impact the reinterpretation of the narrative material.