This essay addresses itself to the century long history of cinema in Iran, focusing on the history of the senses as they combine with and are extended by film technologies. It argues that Khomeini's aim was to produce a transformed and Shi'ite Iran by purifying the sensorial national body by means of film technologies.

This paper examines the transformation of the Iranian economy through the twentieth century within a global context. At the start of that century, the Iranian economy had long remained stagnant, poor, and largely agrarian, with a marginal role in the world economy. By the turn of the twenty-first century, Iran had transformed into a complex and relatively large economy with important consequences for the economies of the Middle East and other parts of the world. While the initial conditions and the evolution of domestic institutions and resources played major roles in the pace and nature of that transformation, relations with the rest of the world had crucial influences as well. This paper focuses on the latter forces, while taking account of their interactions with domestic factors in shaping the particular form of economic development in Iran. We study the ways in which the development of the Iranian economy has been affected by international price movements and by the ebbs and flows of trade, investment, and economic growth in the rest of the world. In considering these effects, we also analyze the role of domestic political economy factors and policies in enhancing or hindering the ability of domestic producers to respond to external challenges and opportunities.

For the nationalist elite of early Pahlavi Iran, the regime's military successes over tribal opposition, whether real or imagined, were welcomed and celebrated. These successes were interpreted as confirmation of their views of tribal power as hostile to modernity, archaic and outmoded, and of Riza Shah as the deliverer of Iran's national salvation. This conceptualization of the “tribal problem” had appeared in tandem with and as a product of modernist ideology in the late nineteenth century, acquired the backing of state power with the rise of the Pahlavi dynasty, and endured until the revolution of 1979. It communicated itself, in diluted form, to Western scholarship, which has been largely content to depict Riza Shah's tribal policies as regrettably brutal, but an unavoidable stage in Iran's progress and “modernization.”

Yet this version of tribe–state relations is clearly an ideological construct rather than an historical analysis. The account which follows begins a re-evaluation of tribal politics in modern Iran, focusing especially on the Riza Shah decades when these politics were a site of intense conflict and where the nationalist template was most starkly delineated, and concludes by tracing and re-examining the evolution of the tribe–state dynamic in the decades of land reform and revolution.

2009 is the thirtieth anniversary of the Iranian Revolution. In 2006 the Bush administration ranked Iran as posing arguably the greatest single threat to America. And throughout 2008 that administration insisted all options were open in dealing with Iran, including preventative strikes. Yet, unlike its decisive intervention to establish Iran as a client state in the 1950s, the US has thus far been unable to force the changes it desires in and from Iran's leadership. This article argues that to help understand this situation it is important to recognize that the Iranian Revolution was and remains nurtured by a contemporaneous “silent revolution” in the international oil industry, even if the Ahmadinejad regime's economic policies especially threaten currently to squander some of the potential afforded by it.

In the mid-nineteenth century, Parsis reestablished ties with Zoroastrians in Iran that had languished due to decades-long internal unrest in Iran. In 1854 reformists in India established the Society for the Amelioration of Conditions in Iran and sent a representative to Iran—Maneckji Hataria. Hataria was charged with eliminating the onerous non-Muslim tax owed by the Zoroastrians (the jaziyeh). Hataria also organized the Iranian Zoroastrian community, and funded a variety of community projects. He also brought Parsi reformist ideas to Iran, and attempted to reshape Iranian religious practice and belief along Parsi lines. This article explores the effects of Parsi reformist ideas on Iran, and Hataria's own writings concerning Zoroastrianism and its relationship to Iranian national identity.

After the bombardment of the Majlis in June of 1908, several Iranian constitutionalists were forced into exile—if not arrested and persecuted. An influential group of these constitutionalists continued the publication of the Persian paper Sur-i Israfil in exile, in Yverdon, Switzerland, explicitly opposing the monarch, Mohammad Ali Shah Qajar. This article examines the ways and means by which the exiled constitutionalists, in their writings, challenged the monarch and the previously indisputable office of monarchy, and how they proposed to re-define the institution of monarchy. Paradoxically, their marginal setting, writing from European exile, far away from the Iranian borders, did not preclude them from expressing views that were influential in shaping the modern political culture of Iran.

This article examines male/female dynamics in three versions of the classical story of the Sassanian prince Bahrām Gūr and his lyre-playing slave girl: that of the Shāhnāma of Firdawsī, the Haft Paykar of Nizāmī Ganjavī, and the Hasht Bihisht of Amīr Khusraw. It argues that each version provides progressively more positive depictions of intergender dynamics, ones that are contingent upon more egalitarian understandings of the male/female dichotomy. The later authors destabilize the categories of “male” and “female,” equalizing and even uniting the dichotomous pairs, so that men and women draw nearer to each other in qualities rather than remaining in their usual polarized positions. In the Hasht Bihisht, moreover, we witness a reversal of hierarchies in which traditionally feminine qualities receive preference over masculine virtues—an act that suggests fresh possibilities for harmonious interactions between the sexes.

This article examines the gender and sexual policies of the Islamic Republic and their ramifications. It argues that the policies of the Islamist government cannot easily be categorized as “puritanical” or “moralistic.” Rather we can argue that various factions within the state actively deployed a new “sexual economy” for the population. Sometimes, the Islamist state privileged patriarchal interpretations of gender norms over more modern ones. At other times, it adopted modern projects such as family planning alongside a discourse that presented them as practices rooted in traditional Islam. In all cases, the state used modern institutions to disseminate and enforce these practices.

Trends in intra-family relationships in Iran point to fast changes in regional and class-linked cultural patterns following the rapid spread of the national culture and of modernist ideologies and practices. People redefine their responsibilities and expectations as small nuclear families increase, women aspire to higher education and employment, and the bad economic situation necessitates various adaptations. Analysis of recent ethnographic data suggests that the shift from traditional authoritarian intra-family relations to relationships based on autonomy, individuation, independence and companionship creates new intimacies but also conflicts. The prevailing ideology of “progress” in Iran likely will further weaken patrilineal ties and kin relations while strengthening ties based on friendship and collegiality.

In Iran, ancient mythical elements are very much alive in the present as a part of the fabric of ordinary people's lives and worldview. This paper explores the relationship between culture, myth, and artistic production in contemporary Iran, using the specific examples of symbols and mythological themes evoked in the work of painter/writer Aydin Aghdashloo and photographer/video artist Shirin Neshat. The paintings of Aghdashloo, in which he deliberately damages beautifully-executed classical style Persian miniatures, convey a sense that the angelic forces have failed and that the world is succumbing to the destructive and degenerative activities of the demonic. The photographs, videos and installations of Neshat likewise draw heavily on cultic forms inherited from ancient Iranian tradition. It is important to note that in none of these cases does the artist use mythological themes and symbols to express their original cultural meaning; rather, they appropriate well-known elements of ancient Iranian culture and imbue them with new meanings relevant to contemporary issues and understandings. What these examples do illustrate is the persistent resonance of ancient Iranian culture among Iranians up to the present day. Iranian artists have demonstrated the effectiveness of evoking their target audience's deep sense of cultural identity to convey contemporary messages using ancient cultural concepts, sometimes on a subconscious level.

This article explores tales and tropes of conversion, especially conversion engendered by romantic attraction for the religious other, in the poetry of Farīd al-Dīn ‘Attār. The plot dynamics of class, gender and confessional adherence are complex, and hold important clues to the poet's theology. One particularly rich example of the encoding of religious and social boundaries can be found in a body of ghazals written about the beautiful Christian boy (tarsā-bachcha). The history of this homoerotic sub-genre is traced, and ‘Attār's treatment of the theme is explored in juxtaposition not only to earlier authors, but to other motifs of the religious other and of religious conversion, appearing in his own oeuvre, including the narrative of Shaykh San‘ān with its representation of the Christian girl beloved. The terminology of Christianity and the markers by which ‘Attār construes Christian-ness are discussed, and these symbolically amorous encounters with Christianity are analyzed as part of a larger discourse of emasculation which ‘Attār constructs around conversion, religious affiliation, and insufficient commitment to spiritual growth. Analysis of the dynamic interplay of markers of gender and class in the tales and topoi dealing with religious conversion or cross-confessional interaction will ultimately afford a perspective into ‘Attār's conception of the specific religious traditions juxtaposed to Islam, as well as his beliefs about inter-religious relations.

Canada, now the number-one destination for Iranian migrants, is home to one of the world's most dynamic Zoroastrian communities, in which Iranians are increasingly represented and are playing ever more visible roles in maintaining and transforming the tradition. While exile has in some ways reunited Iranian and Parsi (South Asian) Zoroastrians after more than 1,000 years of separation, cultural and in some cases religious differences mean that they continue largely to live in separate spheres even while sharing their places of worship. Iranian Zoroastrians in Canada participate in some social settings as Iranians, in others as Zoroastrians, and in still others as Canadians, but to a large extent they remain a community unto themselves separate from these other three. Even so, their generally progressive interpretations of Zoroastrianism are having an influence on Parsi communities worldwide as well as on Zoroastrians in Iran, and being often recognized as “original Iranians” they are playing important roles in promoting awareness of Iranian culture within the broader community.

The study of southern Kurdish literature is largely dominated by a bipolar perspective. Literature in southern Kurdistan is mostly, if not exclusively viewed in the context of relations between Iran on the one hand and, on the other, Iraq, the local states of the eighteenth and nineteenth centuries. To be sure, Iran acquired a dominant role in southern Kurdistan, yet it is also considered to have been the only dynamic factor in southern Kurdish dialect, while the Iraqi regions are supposed to have fulfilled an essentially passive one. This article presents the most well-known poem of Arkawāzī, a southern Kurdish poet from Piştiku, an Iranian region of southern Kurdistan. It transcribes, translates, and glosses a Feylî elegiac text in which the poet describes the death of his son. Notwithstanding my dialectological purpose, the article may also provide some raw material for the historians.

More than seven years have passed since the intervention of the international community in Afghanistan, yet the country has not only failed to achieve stability; it has actually experienced a downward trend on that account. The worsening situation in Afghanistan has occurred despite the fact that the Afghan government and its international partners have allocated unprecedented amounts of resources, increased their security forces and implemented socio-political and economic programs that they deemed were conducive to stability. Why and how this failure did come about? This article challenges some of the underlying assumptions for stability and the notion of political reconstruction that the international community and the Afghan government have implemented so far as being largely responsible for the gloomy state of affairs in that country.

This article discusses the representation of Turks in the kulliyāt (collected works) of the fourteenth-century poet ‘Ubayd-i Zākānī (d. 1371). ‘Ubayd is well known for his satirical works (e.g. Mūsh u gurba, Akhlāq al-ashrāf), but his courtly poetry (in particular his ghazals and qasīdas) have yet to receive substantial scholarly attention. This study examines the various ways in which ‘Ubayd presents Turks in his kulliyāt, whether as an object of erotic desire, a figure to be feared on account of his violent nature, or else as a metaphor for the royal patron or other member of the ruling elite of fourteenth-century Shiraz. This article explores the tension that exists in ‘Ubayd's works between these various depictions of the Turk, shows how references to Turks in bawdy prose works and other poetic genres (such as rubā‘ī) can be used to interpret those found in more chaste ghazals, and discusses the possible implications the depiction of the Turk found in ‘Ubayd's kulliyāt may have for our understanding of references to Turks in the poetry of his contemporaries, in particular Hāfiz (d. 1389).

After the Second World War and simultaneously with the independence movement in India many other movements for national independence and removal of colonial rule erupted in other Asian and African countries where news from India was of great importance and interest. This paper will focus on the coverage of India's independence movement by Iranian newspapers which were the main source of such news for the Iranians. The paper will examine a variety of Iranian newspapers across the political spectrum for the accuracy of their reports and the quality of their analysis of the developments in India. In spite of their technical shortcomings and their limited knowledge of India, the articles carried by the Iranian newspapers demonstrate the Iranian public's interest in India's movement for freedom from colonial rule, which they regarded as a source of hope and a model to be followed by other Asian countries suffering from foreign domination.

The following article discusses the development of ancient Iranian studies, namely the important philological, archaeological, religious, and historical discoveries in the twentieth century and how they have changed our views of ancient Iran and its impact on modern Iranian identity. The essay also previews the use and abuse of ancient Iranian studies by the state and their focus on the newly discovered Achaemenid Empire at the cost of Arsacid and Sasanian dynasties.

Anthropological participant observation during two different periods (1978–79 and 2003–08) documents dramatic change in gender identity and expectations in an Iranian village. While patriarchal definitions of females and their places and on-the-ground social conditions restricted female agency and kept women and girls under the authority of male supervisors 30 years ago, recent years have witnessed growing opportunities for females. Now most girls complete high school before marriage, and may even travel to other cities for higher education. In “Aliabad,” however, for the great majority, more education for females has not led to participation in the labor market. Ethnographic research focuses on how young females negotiate between the more traditional expectations and cultural constraints and the new opportunities to serve their own interests as best as possible. Although work outside of the home presents too many difficulties for the great majority of Aliabad females, who must marry in order to obtain financial support, females have used their education and the increased self-confidence, experience, status, and literacy to develop more influential positions within the marriage relationship, among kin and in-laws, and in the community. Young village women have been involved in constructing their evolving identities in an environment of social change and modernization.