Iranian Studies

Abstract Education in Qajar Iran functioned as a dynamic social field for reproducing power relations and social prestige beyond a mere administrative structure. This study explains the organization of local education in Abadeh County (1210–1344 SH / 1831–1965 AD) by analyzing the structured relationship between the institution of Waqf (endowment) and the reproduction of cultural capital. The central research problem is how the local educational system operated without direct central government intervention and how regional elites managed this sphere within the decentralized administrative framework of the “Protected Domains” (Mamalik-i Mahrusah). Using a descriptive-analytical approach combined with a multi-level documentary analysis of 42 archival sources (including endowment deeds, school records, travelogues, and administrative correspondence from NLAI/SAKMA), this study employs Pierre Bourdieu’s “Cultural Reproduction” theory as its interpretive framework. The findings indicate that education in Abadeh functioned as an “autonomous field” grounded in the institutional logic of Waqf. In the absence of a centralized educational bureaucracy, Waqf served as a strategic mechanism for converting the economic capital of local elites into symbolic capital (prestige) and consolidating their socio-religious legitimacy. Furthermore, the transition to modern education in this region was not a sudden rupture, but rather a hybrid process built upon the foundation of traditional networks. The persistent silence of historical documents regarding the lower and marginalized classes also confirms the role of traditional education in reproducing structural inequalities under the guise of religious charity. Ultimately, this study emphasizes the necessity of revising macro-oriented and centralist narratives in the history of education, underscoring the critical role of “indigenous logics” in peripheral regions

Abstract The Concept of National Identity in Sufi Communities: A Case Study of the Ahl-e Haqq Order in Iran  Today, the concept of national identity constitutes a central issue in the nation-state building project and is a fundamental component of social capital. At the same time, defining the role of Sufi communities within this project remains a contentious subject. A critical and underexplored question is whether national identity and a positive attitude toward Iranian nationhood exist among Sufi adherents—a question that this study addresses, demonstrating that, at least for some groups, the answer is affirmative.  The prevailing assumption is that Sufis are inherently non-national, leaning instead toward cosmopolitanism—or even transcendent universalism. This research challenges such notions by examining the extent of national identity awareness and allegiance among followers of the Ahl-e Haqq Order, one of Iran’s largest Sufi traditions.  Conducted through phenomenological analysis in the counties of Sahneh, Sarpol-e Zahab, and Delfan (in Kermanshah and Lorestan provinces), this study draws on 21 purposively sampled cases from the target population. Findings reveal that the lived experience of Ahl-e Haqq followers is predominantly shaped by tariqa (order-based) identity, which, far from hindering national identity formation, actively facilitates its manifestation in everyday life through various mechanisms

Abstract Britain and the Arab tribes of Khuzestan

(1925-1941)



Abstract

In the early 20th century, the British government assumed a significant role in shaping the internal landscape of Iran through the acquisition of oil concessions and the establishment of the Anglo-Persian Oil Company. However, the eruption of the First World War (1914-1918) and the Russian Revolution (1917) posed a formidable challenge to the continuation of British hegemony over the operational areas of the oil company. Consequently, London embarked on formulating a novel strategy that accorded utmost importance to the consolidation of power within Iran, considering it as the cornerstone of its foreign policy.

The ascension of Reza Shah (1925-1941) and his authoritarian approach towards modernization and the centralization of political authority inevitably clashed with the interests of the Arab tribes, leading to population displacement and extensive migration of the Khuzestani tribes to neighboring Arab countries. This study endeavors to address the following question: What was the nature of the relationship between Reza Shah and the Arab tribes of Khuzestan?

The central hypothesis posited in this research contends that the support strategy employed by the British government and the oil company, aimed at concentrating political power and fostering modernization in Iran, proved effective in mitigating population displacement and large-scale migration of Arab tribes to neighboring nations.

Keyword: Britain, Iran, oil, Arab tribes.



Abstract

In the early 20th century, the British government assumed a significant role in shaping the internal landscape of Iran through the acquisition of oil concessions and the establishment of the Anglo-Persian Oil Company. However, the eruption of the First World War (1914-1918) and the Russian Revolution (1917) posed a formidable challenge to the continuation of British hegemony over the operational areas of the oil company. Consequently, London embarked on formulating a novel strategy that accorded utmost importance to the consolidation of power within Iran, considering it as the cornerstone of its foreign policy.

Abstract A part of the identity and culture of the people of Iran has been preserved in the framework of native and local games. In Iran land, many local and diverse sports are performed in various ceremonies. Among these games that have gained a national aspect in Iranian culture is the game of polo, which has been passed down from one generation to the next and continues to exist. Polo has a high place in Iranian culture and has gone beyond a mere game and is connected with the value and intellectual system of Iranian society. Our understanding of the polo game relies more on historical texts, literature, and artifacts. But the gap that can be seen in this field is the examination of the phenomena and evidence of polo games from the perspective of intangible cultural heritage. Therefore, the purpose of the present article is to know the place, importance, and explanation of the polo match as one of the components of identity in the culture of Iranian people with a descriptive-analytical method. In order to achieve this goal, the game of polo has been considered in various fields of oral traditions, social customs, and performing arts. First, the toponyms that are connected with polo have been checked. Then, the evidence of playing polo among native and local games has been discussed. And it tried to identify the signs of polo and to express its similarities and differences among different regions. The result of the research showed that the polo game was customary not only among the nobles and elders but also among the ordinary people of Iran. Eleven places related to polo, as well as holding it in different regions of Iran, both on horseback and on foot, are a sign of people's deep connection with this game. The polo match has played an effective role not only as a national game but also as an efficient cultural element in the cultural and social life of Iranian society.This game has reflected the attitudes of Iranians in people's lives and has contributed to the continuity of their cultural traditions.

Abstract The set of studies about Iran, especially historical, literary, cultural, geographical, and linguistic studies, is called Iranology. A science that is four centuries old and was created by westerners. Iranology from the establishment of the first language schools to the establishment of Iranology in the world's major universities has passed great changes in these four centuries. In the twentieth century, some Iranians also entered the field of Iranology due to traveling to Europe and observing the work of orientalists and Iranologists, breaking the monopoly of Iranology of the west. The purpose of this study is to investigate the nature of western Iranology and how "National Iranology" was formed by using descriptive-analytical method. The achievements of this research show that on the one hand insufficient literacy of western Iranologists, Iranology influence project and biased expression of research results by Orientalists and Iranologists and on the other hand scientific presentation away from prejudice and bias by Iranian researchers, self-knowledge versus otherness, recognizing the cultural and historical capacities of Iran to the whole world, researchers' interest in research on Iran, and government support for Iranian studies has led to the formation of "National Iranology" in the contemporary century. Researchers such as Allameh Qazvini and Pourdavod, as the first National Iranologists, took very important steps in promoting the science of Iranology and others like Abbas Iqbal, Mojtaba Minavi, Iraj Afshar, etc. continued their path. The establishment of the Pahlavi Library in the 1340s is a turning point in Iranology. communication and cooperation with Iranology and Oriental Studies Centers, collaboration with Iranologists around the world, creating a special archive and library for Iranology, organizing World Congresses of Iranology, follow up on information and publications of world centers related to Iranian culture and provide services about Iranian culture and civilization such as: the establishment of new centers of Iranology, teaching Persian language in universities around the world and publishing journals of Iranology were among the most important tasks of Iranology in this library. Library officials sought to determine the general Iranian studies policies of all countries from Tehran. The next stage in the development of Iranology occurred in the 1380s. The establishment of the Iranology Foundation and the entry of Iranology into universities led to the further development and expansion of National Iranology.

Abstract One of the scholars who studied Safavid pathology during the Safavid dynasty, while holding the highest religious position in the government, is Mullah Mohammad Baqir Sabzevari, well-known as Mohaqeq Sabzevari. In his book Rozatol-Alnwar Al-abbasi, written at the request of Shah Abbas II, in addition to providing guidelines for ruling the government and principles for statecraft, he tried to describe the harms that the Safavids suffered. This study seeks to answer this question: from the perspective of Sabzevari in the book Rozatol-Alnwar Al-abbasi, what social harms did Safavid suffer from? Therefore, using a descriptive-analytical method and collecting datasets by library searching, the following findings have been reached: Sabzevari's religious pathology of Safaviya, according to the type of damage mentioned by him, is classified in five fields: pathology of religion, religious knowledge, religious society, religiosity and religious institutions. Sabzevari has been working as a social reformer to improve the livelihood and resurrection of the people, the reformist idea in Rozatol-Alnwar Al-abbasi is based on the practical wisdom of Islam and It shows a justice-oriented and compassionate approach to the general public. Rozatol-Alnwar Al-abbasi should also be mentioned as a text in order to formulate and realize the model of faithful politics, which, based on Islamic beliefs, judgments and ethics, offers a method of ordering good and forbiding bad, at a time when social reform is possible only through accompanying kings. In this book, he has stated his meaning in many cases with ironic expression, and in some cases, he has directly described the harms Sabzevari considers three factors to be involved in order to fix the mentioned damages and preserve and survive the government, which arise from the specific foundations of his political thought: 1- Inner factor: improving the ruler's inner (spiritual) relationship with God 2- External factor: improving the relationship of the ruler with the people and Statesmen in observing the principles of statecraft 3- External and internal factors: justice and peace with the people and fight against oppression and oppressors.

Abstract Comparative literature is one of the most important topics in literary research, it can show the mutual influence of literature between different countries. On the other hand, the story and storytelling are the most important elements of literature, and knowing the elements of the story will lead to a better  understanding of it. In this article, an attempt has been made to examine the differences and commonalities in the style and elements of the story with comparative study in the story elements of  the first collection of short stories by two writers from Iran and Syria, "The Quenched Fire [Atash-e Khamoosh]" by Simin Daneshvar and "Maraya al-nas [People's Mirrors]" by Widad Sakakini. The ancient literature in Iran and Syria is connected with the concept of storytelling and anecdote, and both countries simultaneously got familiar with the phenomenon of short story as a contemporary literary type. Storytelling experiences in these two countries began with male writers, but eventually, women writers joined the ranks. In Iran in 1948, Simin Daneshvar published her collection "The Quenched Fire [Atash-e Khamoosh]", which was the first collection of persian short stories written by a woman, gave the hope for the emergence of a female storyteller. In Syria, the pioneer of story writing among women was widad Sakakini, who first published her stories in the weekly story column in some magazines, and then published her first collection of stories, Maraya al-Nas (Mirrors of the People) in 1945/1324. Among the first collection of short stories by women writers in Iran and Syria, there are many commonalities that indicate special story writing in the period of essay writing and report writing, and they have benefited less from the practical techniques of artistic short stories, but they are very important; Because they are among the pioneers of short stories and have made a great impact on story.

Abstract According to historical and geographical sources, Makran province in southern Iran has a large territory. This region was linked to Sistan in the north, Kerman in the west, the sea in the south, and the Indus River basin in the east. The expansion of the Makran region in the southeast of Iran, its connection with the sea, as well as its border location with the eastern and southern neighbors of Iran, provided the basis for the creation and development of numerous cities and settlements in Makran. Communication was important and prestigious, the city of Kech was in the center of this stateAdapting the name of this city in many historical and geographical texts from the 7th century AH to the 12th century AH, especially in the sources of the Safavid era, a place named "Kech and Makran" was formed in the mental geography of historians and geographers. Based on this, how the continuation and transformation of this place name in historical and geographical sources has formed the issue of future research. The repeated reflection of the place name "Kech and Makran" in the historical and geographical sources of the 7th to 12th century AH, especially the sources of the Safavid era, raises the question of what geographical area the place name "Kech and Makran" is applied to and how its semantic load is in the historical sources and Geographical continuity and evolution? The following article is organized by the method of describing historical and geographical data and then analyzing them through matching and comparing the data available in historical texts, especially manuscripts, geographical texts, historical maps, travelogues, as well as some examples of interviews with local experts. The result of this article shows that the political and communication importance of the city of Kech in the early to middle Islamic centuries provided the context for the first time in the official reports of the historical and geographical sources of the 7th and 8th centuries A.H. to establish a link between its name and the name of  Makran And the name "Kech and Makran" should be mentioned as another name of  Makran state. Adapted from these official reports, the use of the place name "Kech and Makran" as another name of the Makran state was not only continued in the sources of the following centuries, but in the Safavid era, along with this continuity, there was also a change in it, based on which, This place was also known as another name of Kech city..

Abstract From the establishment of Iraq in 1932 up to the Iraqi coup of 1958, the disputes between the two neighboring countries of Iran and Iraq did not extend beyond boundary disputes and lead to severe tensions and disputes between them due to the royal structure of their ruling system, their membership in the Baghdad Pact, and the dependence of both governments on the Western bloc. However, there was a period of tension, threats and regional competitions between them after the 1958 military coup in Iraq by Abd al-Karim Qasim and Iraq’s tendency to establish friendly relations with the Soviet Union (Eastern Bloc). This article investigates Iraq's relations with the Soviet Union and its impact on the foreign relations of Iran and Iraq from 1958 to 1979. The question dealt with in this study is: “How did Iraq's dependence on the Soviet Union impact the Iran-Iraq relations from 1958 to 1979?” It is argued that Iraq established friendly relations with the Eastern bloc in line with the Soviet policy after the coup of 1958 in order to gain a more prominent role in the Persian Gulf and enhance its military and political power in the region, which added to the conflicts and disputes between Iran and Iraq, as well as their arms races and interventions in each other’s internal affairs and support of the opposition groups in the two countries. Discussing the history of Iran-Iraq relations before the Iraqi coup of 1958, this article points to Iran’s post-coup concerns due to the change of Iraqi government and its tendency to the Eastern bloc. Delving into the Iraq-Soviet relations, this study examines the impacts of Iraq's dependence on the Soviet Union on Iran-Iraq relations manifested by their arms races and support for the opposition groups in the two countries.

Abstract Dovecotes are among the most important native buildings of Iran and Turkey. Their importance in the rich culture of the two countries cannot be overemphasized. In Iran, Isfahan province has the most dovecotes, and they belong to the Safavid and Qajar periods, and in Turkey, Central Anatolia has the most and they belong to the Ottoman period. Iranian dovecotes were built only to produce fertilizers to enrich agricultural lands; however, in addition to fertilizer production, Turkish dovecotes were used for the production of meat and gunpowder, which were sold to European countries too—in Iran, for religious and cultural reasons, hunting doves was not common and their meat was not eaten. Turkey is one of the countries where a significant number of dovecotes have been built in different types. Since the construction of these dovecotes was almost simultaneous with the emergence Iranian dovecotes, a comparative study of them in terms of distribution pattern, function, antiquity, and architectural features seems necessary. Thus, the most important research question is what the similarities and differences between Iranian and Turkish dovecotes in the last few centuries are. In addition, the purpose of this study is to investigate the importance of these buildings in Iran and Turkey with regard to political, economic, and geographical relations in the two regions and determine their role in various aspects of economic, cultural, and social life. The results show that environmental conditions have played a significant role in the establishment, diversity of form, materials used, and the purpose of building dovecotes in the two countries. Turkish dovecotes are square, rectangular, or with a circular or oval base (two parts, below and above the ground) and are made of stone or brick in rocky cliffs and away from farms. But Iranian dovecotes are generally brick, larger than the Turkish ones, and are designed in the fields of the plains and along the rivers, in circular shapes and in some cases rectangular (Golpayegan, Khansar, Khomein and Miandoab).

Abstract The Ossets live in the center of the Greater Caucasus Mountains on either side of the Darial Gorge. Some are Muslims and some are Christians. Results of scientific research and self-awareness of the Ossets indicate their kinship with Iranians and their lineage traces them to a chain of Scythians, Sarmatians, Alans, and the Asii, and eventually to the Osii and the Ossets.The Alans and the Asii, whose ancestry dates back to the last centuries BC, are the most recent ancestors of the Ossets, peoples whose their presence on the northern frontiers of Iran made them important to Iranians.The present article looks at a part of the ancestors' chains of the Ossets, Alans and the Assi, and the Osii and the change of these names in the inscriptions and published Iranian works, including works of historians, Prose writers, travelogues, and poets until the Qajar era.The findings of this study indicate that the turning points of the life of the ancestors of Ossets and the change of their names in Iranian sources show compliance with the results of historical research based on other languages, and archaeological and linguistic achievements.

Abstract The constitutional revolution was one of the hallmarks of the Iranian modern history and led to a series of groundbreaking changes in the social and political structure of this country; even though, after many ups and downs, this movement eventually distanced itself from its main objectives. The importance of this period has caused many historians and researchers to participate in defining its complications, but among them, Fereydoun Adamiyat has been recognized as one of the first and best. In this paper, we review his works and thoughts with a critical approach and go through the circumstances in which the constitutional revolution formed and evolved according to his historiography. At the same time, his political views and way of thinking and his social background, upbringing, and education are taken into account in order to better understand his stance regarding the constitutional events and their participants. Adamiyat’s works have more been praised for their comprehensive analysis, rather than criticized, so it seems necessary to write this paper with the aforesaid specific intention. 

Abstract In fairy tales, pregnancies and births, like other incidents and elements of this genre, have supernatural and transformed forms. This paper examines the diverse types of supernatural pregnancies and births in Iranian fairy tales. With the help of Claude Levi Strauss's structural mythology, these fairy tales are analyzed structurally, and they are compared with myths of Iran and the two neighboring lands, India and Mesopotamia, which have cultural and historical bonds with Iran. Thus, the structural similarities of pregnancy and birth in Iranian fairy tales with these myths are discussed. Finally, with respect to the common mythemes of these narratives, the structural model of them is determined, criticized and analyzed on the basis of the signs and symbols in the narratives. The comparative study of these stories and myths reveals that the unconventional forms of pregnancy and birth are in fact mythical forms, transformed over time and presented in various forms in fairy tales. These fairy tales represent infertility/fertility and natural world/supernatural world binary oppositions and the attempts to resolve them. In these narratives, the confrontation is often resolved with the help of supernatural mediators. Such supernatural pregnancies and births are peculiar to the heroes of fairy tales. They connect the heroes to the other worlds from the first moment of their creation, reveal their superhuman and hereditary features, and clarify the prerogative of them and their world.

Abstract This essay aims to put forward a new explanation of “Sârt” problem from an Iranian viewpoint. Its main focus is to represent those signs which could be helpful to introduce Sârt people as inheritors of Old Iranian culture of central Asia. To attain this purpose it has been organized in four parts; the first part discussed with the history of Russia’s rule over the region and its dealing with indigenous ethnicities and ethnic problem. The second part has concentrated on the scholarly literature on the subject and precedent findings. The third one includes an analytical survey of the situation of Sârt people in 19^th century as reported by primary sources. And, the final part deals with the fate of Sârt identity as sealed by Bolshevik regime and Jadidism. As the essay puts it, there are certain evidences which show that there have been a Sârt people whom we might be able to introduce old settlers of central Asia with clear links with Iran. As the results show, down to the Bolshevik revolution, Sârt people were a very great population of settler society of central Asia. Hence, Its removal of ethnological literature of the region as happened after the establishment of soviet system might be interpreted as a sign of russification policies especially in contrast to Iranian heritage of Central Asia.

Abstract Since the evidence for direct maritime trade between the Sassanid Empire and China is exiguous, it has often been asserted that there was no direct sea commerce between these two countries. Scholars claim that there is nothing to prove direct Chinese sailings to Iran before Islam and say that direct sea commerce between them was occurred during early Islamic Period. Based on the historical, archaeological and numismatic evidence in Iran and China, this article tries to show that contacts between Persians and Chinese started from sixth century A.D because of the presence of Persians in southern ports of China. Later, Persian Gulf saw a regular Persian-Chinese trade because of the role of Sīrāf port in the expanding of Persian-Chinese relations at the ninth century A.D.

Abstract Cultural communications among nations consist of various subjects and architectural art styles are the most distinct and recognized subjects in this area of studding. The republic of Dagestan in south of Russian Federation, not only from the past has cultural and historical relation with Iran, but also CT located in the Historical geography of cultural Iran. This relationship was more due to the political and social domination of Iran from Sassanian period till Tsar’s reign in 19_th century. This land is close to Northern provinces of Iran, Gilan and Mazandaran. Dagestan has so many cultural interrelationships with these provinces. In the province of Mazandaran very special architectural art style could be observed which is comparable and similar with religious monuments in south Dagestan. These similarities could be seen on wooden decorations such as on columns and windows, painting on roof and walls, plan of the buildings. In this article has been tried to focus on these similarities and compare two styles.