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Ahmadi, Leila Votive offering of Sofreh: feminine narration of
masculine religion A part of Iranian rituals which are practiced
today have Zoroastrian or pre-Zoroastrian origins. After the
arrival of Islam in Iran, a part of Zoroastrian traditions
integrated with the beliefs of the newly accepted religion keeping
its main essence but with a slight modification in the form.
A tradition which served its purpose in the Islamic era as well
is spreading out a tablecloth (sofreh) which is well-provided with
various forms of food to the name of a religious figure or deity.
The general form is that one person spreads out a sofreh in the
name of a hallowed saint (Fatemeh, Abolfazl, Bibi-seshanbe, etc.)
and decorates it with specific forms of comestible, either for a
supplication to be fulfilled or as a gratitude for a fulfilled
supplication. Sofra-haye nazri are in general terms common among
two different religions in Iran: Zoroastrianism and Shi'ite Islam
(and in one case Judaism).
A feature of sofra-haye nazri is its absolute circumscription to
women. All the ceremonies are held by and restricted to the
presence of women. Men are not allowed even to eat later from the
blessed food of this ceremony, otherwise they will encounter
unfortunates. There are plenty of theories regarding this
restriction: What we have in sofra as the basic edible element is
always related to grains. One may argue that this use of grains and
herbs might be related to the circumscription to women, since some
scholars consider women as the first cultivators and explorers of
grain and agriculture. But the issue is that we have almost no hard
evidence to base this theory on. The other argument which will be
the focus of this article is related to the theory of the
domestication of religion. It can be the case that women were
overlooked by the official religions and as a reaction to maintain
their connection to God and to spiritual powers and society as
well, seeked to domesticize some rituals in order to address their
personal domestic concerns (which is also the case in religions
like Judaism). This article tries to scrutinize the probable
reasons for the dedication of women to this Shi"ite ritual with a
focus on domestication of religion. Comparable instances of women"s
presence in other Shi"ite rituals i.e. rawani and ur processions
will also be provided in order to give a more comprehensive view to
the debate.
The methodology in use will include analytical study of in-hand
ethnological fieldworks (of Sofreh ritual) in contemporary Iran
from mid-20th century onwards the starting point for this type of
material.
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Alam, Homayun The Iraniyat Generation in Diaspora The Case of
the Global City of Frankfurt am Main Frankfurt am Main is a
multinational and metropolitan city, having the status of fifth
populated city of Germany. In this paper, the focus is on the first
generation of Iranians. The Iraniyat generation in diaspora refers
to the target group who was born and raised up until their 18 years
of age before the Revolution of 1979 in Iran. The data for this
research was gathered through in-depth interviews and observation.
This research focus about the identity crisis among secular
orientated Iranians. Further, this identity conflict is linked with
migration across borderlines. Lastly, this territorial shift pushed
Iranians to adopt new identity patterns in the most multinational,
multicultural and metropolitan city of Germany i.e. Frankfurt am
Main.
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Aras, Maryam Singing for Karbal the Politics of Madh and the
Mobilisation of Holy Defence in Revolutionary Iran Since Safavd
rule over Iranian territories (from 1501 on) the ritual singing of
Madh has been a popular variation of Shiite commemoration culture
during Moharram. Along with Khomeini's anti-Shah mobilisation on
tape, the distribution of Madh, Noheh and Rouzeh Khn became
technologised and applied the mythology of Imam Hossein's martyrdom
at Karbal to contemporary political dissent. After the Iranian
Revolution, the Maddh rituals moved from the private into the
public space and became an important tool of war mobilisation for
the "Culture of Holy Defence" (Farhang-e Def-'e Moghaddas) against
Iraq in the First Gulf War (1980 until 1988) as well as a means of
modern nation-building for the newly established Islamic Republic.
In my presentation I will firstly trace the rise of the Maddhn
singers from their agitational functions for religious groups such
as the Heyath-ye Motalefa-ye Eslm during the 1970s to their role in
the Culture of Holy Defence at home and at the front. Secondly, I
will illustrate the ideological contribution of their performances
and lyrics to the semantic shift of martyrdom as a concept of
collective grievability (Butler 2009) for the mostaza'fn, as
graphically showcased in Morteza vn's war documentary 'The
Chronicles of Victory' (Revyat-e Fath).
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Briceo, Juan Achaemenid Elamite and Old Persian linguistic
interferences: negative coordination in the Bsotn inscription The
Achaemenid royal inscriptions (520338 BCE) are trilingual. One of
the languages is Achaemenid Elamite, a non-Indo-European isolate
language from southern ancient Iran and one of the administrative
languages of the Achaemenid Empire that, by the 6th century, was in
possession of a long, well-established written tradition. The other
two, whose versions represent "close translations" of the Elamite
one, are Babylonian and Old Persian. In this paper we want
toaddress the linguistic interferences, present at least at the
textual level, between Old Persian and Achaemenid Elamite in the
Bsotn Inscription (DB). Given that the Elamite version works as a
model for the Old Persian one and that this is the very first time
the Persian language is ever committed to writing, we expect a
certain degree of interface between both versions regarding
negative contexts. The particle OP. naiy is the standard negative
marker and the only negative form in Old Persian. Responsive
negative coordination in Old Persian is expressed by the asyndetic
repetition of the negative marker (i.e. naiynaiy "neithernor"), as
it is the case of Avestan and Vedic as well. On the contrary, other
Indo-European languages express negative coordination by means of
the NEG-kwe collocation, e.g. Lat. neque, Gr. , Celtiber. nekue,
which constitutes an isogloss in its own, although not attested in
Indo-Iranian despite the presence of -c/-ca as a coordinate.
Moreover, interestingly Avestan attests a different negative
coordinate OAv. nad/YAv. naa formed with a secondary negative
marker The Elamite version, from a linguistic point of view, serves
as a reflection to the Old Persian text. Achaemenid Elamite has one
sole negative marker Achaem.El. in-ni and for negative coordination
it uses either the oddly-formed structure Achaem.Elam. a-ak
in-nia-ak in-ni or the repetition of the negative marker in-niin-ni
"neithernor". Such structures are not attested before Bsotn and
would operate as morphological parallels to negative coordination
in Old Persian. This also would support the assumption that Iranian
scribes were in charge of the redaction of the inscription. To this
respect we are going to deal with alloglottography and what this
term would imply with regard to scribal work on this inscription.
We observe how Old Persian must have influenced Elamite to such an
extent that the latter develops structures, which were not
accounted for before in its own system. We are able to support this
by way of comparing this material with previous stages of the
Elamite language, such as Tchog Zambil texts dating from the Middle
Elamite period. We also compare the Bsotn material with other
Achaemenid royal inscriptions and with the Elamite administrative
tablets (Persepolis). This study would point to the possibility
that there was no negative coordination in pre-Achaemenid Elamite.
Thus, taking negative coordination as case study, the present paper
aims at describing at the textual level the phenomenon of
linguistic interferences between Achaemenid Elamite and Old Persian
parallel versions in the Achaemenid Royal Inscriptions.
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Cantera, Alberto Der zoroastrische liturgische Kalender und das
ewige Feuer: ein neuer Blick auf die awestischen Texte In diesem
Beitrag wird versucht zu zeigen, dass die Reform des zoroastrischen
Kalenders mit der Erfindung einer neuer liturgischen Form parallel
gelaufen ist. Der Yasna, die populrste Variante des zoroastrischen
Hochamtes, hat eine ltere Form dieses Hochamtes, das sich ber den
ganzen Tag erstreckte, durch eine Liturgie, die innerhalb eines
einzigen Tagesabschnittes gefeiert werden durfte, ersetzt. Dies
geschah gleichzeitig mit einer neuen Division der rituellen Zeit
des Tages in fnf Teilen. Der Prozess ist Teil einer tiefgehenden
Reform des liturgischen Kalenders als Folge der Einfhrung des
Solarkalenders. Somit knnen wir die Schaffung des Yasna und die
Systematisierung der zoroastrischen Rituale in awestischer Sprache
zur Zeit der Einfhrung des Solarkalenders in Westiran datieren.
Angeblich ist eine der Impulse fr die Kreation dieser neuen Form
des Hochamtes eine neue Konzeption der Unsterblichkeit von Feuer
und Sonne, die auch fr die Einfhrung des Konzeptes des ewigen
Feuers verantwortlich ist. Unter anderen Argumenten wird der
sekundre Charakter des tax Niyyin in der Form, in der er im Yasna
und bei der tglichen Ernhrung des Feuers rezitiert wird. Dieser
Text ist das Ergebnis der Reduktion eines komplexeren Feuerrituals
in der lngeren Variante des Hochamtes wie sie im Wisperad und
anderen Varianten erscheint.
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Devos, Bianca Al Dats Tat-i Pld und die Debatte um einen
rationalen Islam im vorrevolutionren Iran Der Vortrag stellt ein
Werk des iranischen Schriftstellers, Essayisten, Politikers und
Journalisten Al Dat in den Mittelpunkt, das zu Beginn der
1970er-Jahre anonym unter dem Titel Tat-i Pld, benannt nach dem
altehrwrdigen Friedhof in Isfahan, zunchst als Serie in einer
etablierten Zeitschrift erschien. Es handelt sich um ein fiktives
Streitgesprch zwischen einem prominenten mutahid und seinen
Schlern, in dem das unterschiedliche Islamverstndnis der einzelnen
Gesprchsteilnehmer zu hitzigen Diskussionen fhrt. Anhand dieses
fiktionalen Texts aus der Feder einer einflussreichen und ber die
gesamte Pahlavizeit prsenten Persnlichkeit des kulturellen und
politischen Establishments soll ein Blick auf die Debatte innerhalb
derjenigen intellektuellen Zirkel jener Zeit geworfen werden, die
sich mit dem Staat arrangierten und meist seine modernistische
Agenda mittrugen. Das Augenmerk liegt somit nicht auf der
oppositionellen Intelligentsia und ihrer Idee eines politischen
Islams, sondern auf der akademischen Elite des Landes und der
Frage, welches Islamverstndnis sie in den etablierten Periodika des
Landes propagierte. Zeitschriften waren in einer von der Zensur
berwachten Presselandschaft der spten Pahlavizeit ein bevorzugtes
Medium fr Literaten und Intellektuelle zur Verbreitung ihrer Ideen
und boten somit auch eine Plattform, ihr Verstndnis von Religion
darzulegen. Das Propagieren eines rationalen Islams und seiner
Vereinbarkeit mit dem offiziellen Modernismus und Nationalismus,
die Negativbewertung gewisser volksreligiser Praktiken und
Vorstellungen oder auch die Rezeption reformislamischer
sunnitischer Konzepte sind Themen, die bei dieser
Auseinandersetzung relevant waren.
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Drkic, Munir The Place and Status of Pandnama in Bosnian
Cultural Tradition Persian literature gained prominence in cultural
milieu of Bosnia from 15th century, when Ottoman rule was
established on the Balkans. Several classical Persian texts that
were highly esteemed and influential in the Ottoman culture,
attracted attention of local educated people to this language and
played the central role in spreading of Persian literacy in Bosnia.
One of these texts is Pandnama, erroneously thought to be authored
by Fariduddin Attar Neishaburi. The most numerous manuscripts among
all Persian works preserved in Bosnian libraries are related to
this book, which leads to conclusion that Pandnama was widely used
in Ottoman Bosnia. During the Ottoman rule from 15th to 19th
century, Pandnama was a textbook of Islamic ethics in madrasas, as
well as a textbook of Persian language. In 1869 the first Dar
al-mu'allimin, an institute with the purpose of training future
teachers, was established in Sarajevo and Pandnama was given a
significant place in its curriculum: the admission test for Persian
was reading and understanding of its text. The book also had a
widespread use in Sufi tekkes and khanikahs. In post-Ottoman
period, Pandnama maintained its prominence, as it was the first
Persian text translated integrally from Persian to Bosnian.
Interestingly, the translation was made in 1905, in Arabic script,
although nearly half a century earlier the Latin script had been
regularly and officially used for Bosnian. The book is widely known
in Bosnia even today. Through presenting of most interesting facts
about Pandnama and introducing various manuscripts related to this
book, this paper aims to show that it represents a Persian text
that has enjoyed higher esteem in Bosnia than in Persian speaking
area itself.
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Elbers, Jonas Der Kalender Mzandarns Die Provinz Mzandarn verfgt
ber ein reiches kulturelles Erbe, das von einer gewissen
Eigenstndigkeit gegenber Zentraliran geprgt ist. Dazu gehrt auch
ein eigener Kalender, der eng mit lokalem Brauchtum und den
Mzandarn-Dialekten verbunden ist und der bis heute zur Terminierung
lokaler Festivitten verwendet wird. Eine systematische Untersuchung
der Kalender verschiedener Orte Mzandarns und eine Einordnung in
das iranische Kalendersystem ist bisher nicht erfolgt. Dazu bietet
sich ein zweigeteilter Ansatz an. Eine
historisch-sprachwissenschaftliche Untersuchung der Monatsnamen und
eine technisch-chronologische Untersuchung des Kalendersystems: Die
meisten Monatsnamen gehen in ihren dialektalen Formen auf die weit
verbreiteten, ursprnglich awestischen Namen zurck. Sie sind jedoch
durch verschiedene Entwicklungen berformt und nicht immer so
transparent wie z.B. mz. amr m entspr. np. mehr mh. Daneben gibt es
Namensformen nichtawestischer Herkunft sowie Verschiebungen in der
Monatsreihenfolge. Die 365 Tage des Kalenderjahres teilen sich auf
12 Monate 30 Tage sowie 5 monatslose Tage (Epagomene). Durch die
Lage dieser 5 Tage zwischen dem historisch 8. und 9. Monat (entspr.
np. bn und zar) gleicht die Struktur der des sptsasanidischen bis
in islamische Zeit verwendeten Kalenders (yazdgerd). In den Quellen
ist die Einfhrung einer Schaltregel in jngster Zeit nachweisbar,
wohingegen in lteren Quellen vom Fehlen einer Schaltregel und somit
von einer Wanderung des 365-tgigen Kalenderjahres durch die
Jahreszeiten ausgegangen wird, so wie es in der neueren Forschung
eben auch fr den sptsasanidischen Kalender angenommen wird. Im
Vortrag soll neben der Darstellung des Kalenders gezeigt werden,
wie die Abkehr der modernen Quellen vom (ungeschalteten) Wandeljahr
die erstaunliche Synchronitt des Kalenders Mzandarns mit dem
religisen zoroastrischen Kalender Irans (qadm) beendete, der als
Fortsetzer des sptsasanidischen Kalenders gelten kann. Mit den
Ergebnissen dieser Untersuchung soll zudem die Relevanz aufgezeigt
werden, die die Erforschung lokaler Kalender auf andere
iranistische Forschungen haben kann.
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Firoozbakhsh, Pejman The Former Dialect of Shrz in the Poetry of
Shams Son of Nir of Shrz (d. 1362 C.E.) Pre-modern dialect
literatures in various regions of Iran, as a literary source for
the study of West Iranian languages, have been mostly neglected in
Iranian studies so far. Written survivals of the old regional
dialects of Frs have come down to us, which compared to what has
survived from the old dialects of other regions, are quite
considerable. The most extensive sample of the old dialects of Frs
is that of the city of Shrz. The dialect of Shrz was considered
distinct in the state of Frs at least since the 11th century C.E.
The former dialect of Shrz was rooted in a variety of Middle
Persian that had been prevalent in some areas of Frs under the
Sassanids. The most sizable and important surviving specimen of the
former dialect of Shrz is the divan of a Shrz poet of the 14th
century C.E., Shams al-Dn Muammad ibn Nir al-Dn Umar of Shrz, known
as Shams pus-i Nir Shams son of Nir, who composed verse in Shrz
dialect. The aim of this talk is to introduce the poetry of Shams
pus-i Nir and the manuscripts of his divan, to specify some
linguistic features of the former dialect of Shrz, and to give a
general report about the editing of a portion of Shams pus-i Nirs
divan.
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Ghardashkhani-Otter, Goulia The Grand Narrative of the "Holy
Defense": Dynamics of Representation and Subversion in
Post-revolutionary Iranian Literature Grand narratives are
indispensable to the ideological formation of newly established
political systems. The grand narrative of the "Holy Defense",
referring to the Iran-Iraq war (198088) as an identity-shaping
event in the history of the Islamic Republic of Iran, is a case in
point. Based on dichotomies such as national autonomy/foreign
domination, righteousness/evil, piety/godless-ness,
self-sacrifice/self-indulgence etc., it has been actively deployed
to accredit and justify the cause of the Islamic Revolution and the
operation of the Islamic Republic's institutionsnot only in
propaganda posters and art but also in (state-sponsored/-promoted)
narrative literature. The proposed paper examines how the
representation of the Holy Defense has changed through time within
prose narrative space, and specifically how and why the literature
under consideration has over time either emancipated itself from
the grand narrative, or has otherwise lost its artistic appeal. The
underlying hypothesis is that in any diachronic actualization of a
grand narrative, there is an intertextual dynamism at play which
makes the grand narrative work against itself through the very fact
of being actualized in narrative formpulled down, as it were, from
the lofty realm of abstract ideology, and subjected to the mundane
requirements of plot and narrative convention. By focusing on two
novels, namely Shohar-e 'aziz-e man (2012) by Fariba Kalhor and
Ruz-e halazun (2013) by Zahra 'Abdi, I would like to demonstrate
how the highly-promoted image of the saintly and ideal Iranian
woman/wife/mother in war-culture has been distorted and yet
humanized by being reproduced in narrative plots constructed around
the very topic of the Iran-Iraq war.
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Giunashvili, Helen On the Study of Ancient Iranian Onomastics in
Georgian Religious Literature Iranian-Georgian historical-cultural
contacts have the most ancient tradition. The geographical position
of both countries has supported the existence of practically
uninterrupted interrelations of these neighbouring regions from the
remotest past. Dissemination of Iranian culture, already
distinguished in Pre-Christian Georgia, became deeper and stronger
during later periods. Iranian influences touched all the spheres of
political, social, economical and cultural life of the country,
affecting therefore different sides of Georgian civilization
throughout its history. Traces of these influences are still to be
seen in material culture, customs and particularly, in language of
the Georgian people. Georgian literary and historical sources
reveal many Iranian loanwords, reflecting different chronological
and dialectal layers, ranging over various semantic fields, being
penetrated in Georgian as a result of these multifarious
international contacts. Iranian onomastics was also widespread in
Georgian, already in pre-Christian times and in this respect,
ancient Iranian geographical and ethnical names present a
particular interest. Recent publications and critical studies of
the most ancient Georgian religious works suchas, translations and
commentaries of the Scripture, homilies, apocrypha, original and
translated hagiographical texts makes it possible to examine these
terms on the modern level and offer many new interpretations on
their origin. The paper presents a historical-etymological,
contextual and distributive analysis of someIranian geographical
and ethnical names: Ekbatana (), Elami, Midi, Mideti (, , ), Mari,
Maragi (Margi), *Parti(a) (), Skuiti (), coming in Old Georgian
through Greek and Armenian corresponding forms.
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Granmayeh, Ali Origins of Saudi-Iranian disputes: Struggle for
power and superiority Since the fall of Saddam's regime in Iraq in
2003, two Middle Eastern countries have been engaged in a conflict
over expanding their domain of influence in the region. As early as
2004 Saudi Arabia accused Iran of exploiting the new situation in
Iraq for expanding Shiism and undermining the legitimate rights of
Sunnite Arabs in this country. The fields of Saudi-Iranian dispute
and ensuing regional struggle gradually extended from the war of
propaganda between Tehran and Riyadh to proxy wars in other
countries (cases: Syria, Bahrain, Yemen). In the context of
supremacy in the Middle East, each of the two countries has
endeavoured to use its regional allies, where local interests were
divided between rival factions (case: Lebanon). Furthermore, Saudi
Arabia and Iran are active in lobbying against each other beyond
the Middle East (case: recent statements of King Salman in Malaysia
and Indonesia, consultations of Prince Mohammad bin Salman in
Washington about Iran's interference in Arab countries' internal
affairs, and the allegation of Iranian leader Ayatollah Khamenei,
alerting the world Muslims concerning the mismanagement of the
Islamic holy places and handling the Hajj pilgrimage by Saudi
regime all in March 2017). Saudi Arabia and Iran represent two
major branches of Islam Sunnism and Shiism but this sectarian
divide should not necessarily end in conflict. Tehran and Riyadh
established cordial relations between 1995 and 2005 thanks to
pragmatic policies of Prince (later King) Abdollah of Saudi Arabia
and the Iran's moderate Presidents Hashemi Rafsanjani and Mohammad
Khatami. A decade later, the two countries were engaged in proxy
wars in the region and struggling to humiliate and diminish one
another. Nonetheless, both belligerents would realize that neither
of them is able to push the other from the regional contest and
wipe out its interests. As such, their cohabitation and
normalization of relations is inevitable.
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Haag-Higuchi, Roxane Literary Heroization for the Cause of
National Liberation During the first decades of the 20th century
the majority of Persian novels were historical novels set in the
distant past of Iranian history, i.e. in pre-Islamic or medieval
centuries. Only one of them dealt with recent historical events:
Delirn-e tangestni (1931) by Mohammad Hoseyn Roknzdeh damiyat is
about the fight of the local people of Tangestn (a costal county of
the South-Iranian province of Bushehr) against the occupation by
and overall influence of the European powers, particularly the
British, during and shortly after World War I. The novel published
first as a newspaper serial in 1931, saw many book reprints as from
1934. From the beginning, it has been praised by Iranian critics
for its ideological assets but subjected to harsh criticism as to
its literary quality. The present paper will be less concerned with
evaluating the aspects of literary quality but examine the novel as
an ideological and propagandistic text. It will focus on a central
feature that interconnects the ideological function of the novel
with its structure and the representation of its characters, which
I contend to be the heroization of the South-Iranian fighters for
the cause of national independence. The shaping of national heroes
plays a pivotal role in the nation building process. According to
Bernhard Giesen, "[h]eroes are triumphant embodiments of collective
identity".1 National heroes can be considered to embody abstract
ideas and ideals of a nation, and form an integrative link between
the individual and the community.2 The paper will examine what are
the prevalent motifs, themes, and narrative techniques employed in
the novel Delirn-e tangestni to bring about the heroization of its
protagonists.
1 Giesen, Bernhard: Triumph and Trauma. Boulder 2004, p. 17. 2
Cf. von den Hoff, Ralf et. al. "Das Heroische in der neueren
kulturhistorischen Forschung: Ein kritischer Bericht." In:
H-Soz-
Kult 28.07.2015, p. 69 (Jrn Leonhard, "Identittsbildung und
Nation bzw. nationale Mythen").
http://hsozkult.geschichte.hu-berlin.de/forum/2015-07-001.
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Hadji Hosseini, Ali Jdisch-persische Literatur, Die Londoner
Torah (OR. 5446) Die jdisch-persische Literatur ist ein bedeutender
Teil der persischen Literatur. Dabei handelt es sich um persische
Texte, die in persischer Schrift abgefasst wurden. Da Juden seit
ber 2500 Jahre im Iran leben umfassen die jdisch-persische
Handschriften fast alle Gebiete des Schreibwesens: Briefe,
Gedichtbnde, Vertrge und Dokumente und vor allem die bersetzungen
der heiligen Schriften der Juden oder die Kommentare der jdischen
Gelehrten zu diesen Schriften. Die lteste persische bersetzung der
Torah (Fnf Bcher Moses) ist die Handschrift mit der Signatur OR.
5446 in der British Library (ehemals in British Museum). Die
bersetzung ist eine fast wortgetreue Wort fr Wort bersetzung aus
dem hebrischen Urtext bzw. der aramischen bersetzung. Der
Schreiber, Yusef bar Musa (Joseph Son Moses) scheint die bersetzung
und die Kommentare auf der Grundlage der Kommentare seines Lehrers
Abi Saeed abgefasst zu haben. Die Fertigstellung der Abfassung der
Handschrift geht auf das hebrische Jahr 5079 (n. c. Z. 1319) zurck.
Obwohl die Handschrift erst etwa 700 Jahre alt ist, zeigt die
Sprache zum Teil eine wesentlich ltere Sprache, die bis in das
Mittelpersische zurckgeht. Einige Wrter sind sogar in keinem
persischen Wrterbuch zu finden. Die vorliegende Edition ist im
Grunde eine wortgetreue bersetzung aus der hebrischen Tora und zum
Teil aus der aramischen Tora. Eine wortwrtliche Gegenberstellung
mit den hebrischen und aramischen Originaltexten ermglicht uns, in
den meisten Fllen die semantischen Feinheiten der unbekannten Wrter
zu erfassen.
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Heine, Sebastian Der Indische Stil im Paschto Whrend zum
Indischen Stil des Persischen eine Reihe von Arbeiten vorliegen, so
ist dessen Einfluss auf andere Literaturen (u.a. Osmanisch)
bekannt, eine genaue Auseinandersetzung mit der Wirkung des
Indischen Stils auf die brigen iranischen Literaturen, allen voran
Paschto und Kurdisch liegt bis jetzt nicht vor. Nach einem Abriss
ber Zentren des Indischen Stils im paschtosprachigen Raum (u.a.
Kandahr) und einem berblick ber die wichtigsten Vertreter des Stils
in der paschtunischen Dichtung allen voran Abdulamd Momand (Ende
des 17. Jh.1732?) und Kim n eyd (1747/17541780) soll ein Blick auf
die Besonderheiten des Indischen Stils im Paschto (Wortschatz,
poetische Bilder und Motive) geworfen werden. Abschlieend wird die
weitere Entwicklung der Paschtoliteratur unter Amad h Durrani
(174772) am Hof zu Kandahr und seinem bedeutendsten Hofdichter Pr
Muammad Kk aufgezeigt werden.
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Heller, Anna "Mutter Heimat" als identittsstiftende
Nationalsymbolik in der iranischen Theaterliteratur der ra Reza
Schah Germania, Britannia, das viel besungene Mtterchen Russland
sowie die noch junge Mutter Indien gehren zu einer langen Reihe von
Nationalallegorien, welche seit dem Aufkommen des modernen Konzepts
des Nationalstaates die jeweils spezifischen Merkmale einer Nation
verkrpern. Auch in Iran wurde seit Mitte des 19. Jahrhunderts in
der nationalistischen Literatur das Heimatland als weibliche Figur
personifiziert. Sptestens seit der Konstitutionellen Revolution zur
Mutterfigur erhoben, sollte Mdar-e Vaan (Mutter Heimatland) die
mnnlichen Staatsbrger in einer national-familiren Bindung
zusammenfhren und ihren patriotischen Geist erwecken. Das nationale
Bild der Mutter fand auch in der ra Reza Schahs (reg. 19261941)
seinen Weg auf die Theaterbhne, wie die Oper "Mdar-e Vaan" (Die
Mutter des Heimatlandes, 1312 h..), verfasst von Afln hro,
illustriert. Mdar-e Vaan stellt mit einem Schnelldurchlauf durch
die iranische Geschichte diejenigen Ereignisse und Heldenfiguren
vor, welche nach Auffassung der schahtreuen Modernisten als
bedeutende Eckpfeiler ihrer Nationalgeschichte gelten sollten.
Zudem belegt das in eingngigen Versen gedichtete Stck die in der
Fachliteratur diskutierte bertragung klassischer Elemente der
persischen Lyrik in eine nationalistisch konnotierte Dichtung auch
fr die dramatische Literatur. hros Oper steht das gleichnamige, auf
ca. zehn Jahre spter zu datierende Prosastck von Ner Nam gegenber.
Im Mittelpunkt dieser dsteren Parabel damaliger politischer
Verhltnisse steht eine siechende Mutter Heimatland, welche nur
durch die wiederauferstandenen, das Volk einenden Nationalhelden
errettet werden kann. Beide Stcke wiederum stehen im ideellen
Schatten der bekannteren Operette von Mirz Eq, "Rast-z-e aln-e rn"
(Wiederauferstehung der Herrschenden Irans, 1343 h.q.). In diesem
Stck erscheinen die Geister einstiger Gren Irans einem durch das
Land streifenden Patrioten im Traume, um den gegenwrtigen ruinsen
Zustand ihres Landes zu beklagen. Anhand eines analytischen
Vergleichs dieser drei aus unterschiedlichen literarischen Milieus
stammenden Texte wird die Propagierung von identittsstiftenden
Mitteln wie Nationalallegorie und dem nationalistischen Heldenkult
in der dramatischen Literatur beleuchtet und in den
zeitgeschichtlichen Zusammenhang zur Staatsideologie Reza Schahs
gestellt.
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Hoffmann, Marion-Isabell Sir William Ouseley und seine
Handschriftensammlung ein Beitrag zur Orientforschung bis in unsere
Zeit 1831 verffentlichte der britische Orientalist Sir William
Ouseley (17671842) seinen Catalogue of Several Hundred Manuscript
Works In Various Oriental Languages, in welchem er detailliert jede
Handschrift seiner eigenen, ber Jahrzehnte gewachsenen Sammlung
auffhrte und beschrieb. Der gewhlte Titel bertreibt keineswegs,
denn die Bibliothek Ouseleys war in der Tat sehr umfangreich und
spiegelte seine breitgefcherten Interessen hervorragend wider.
Diese Handschriftensammlung bildete nicht nur die Grundlage fr
seine eigenen Arbeiten, sondern diente auch anderen zeitgenssischen
Gelehrten im Rahmen eines intensiven Gedankenaustausches fr ihre
Publikationen. Dies ging so weit, dass innerhalb dieses
Gelehrtennetzwerkes des 18. und frhen 19. Jahrhunderts
Handschriften verliehen und getauscht wurden, ber die nationalen
Grenzen hinaus. Obwohl Ouseley spter aufgrund seiner angespannten
finanziellen Lage mehrere Anlufe unternahm seine wertvolle Sammlung
zu verkaufen, hinterlie er diese bei seinem Tod 1842 seiner Witwe.
Und dann trat ein Glcksfall ein: Die Handschriftensammlung wurde
nicht zerschlagen, sondern in ihrer Gesamtheit von der Bodleian
Library Oxford 1844 erstanden. Sie wird seitdem dort aufbewahrt. Am
Beispiel von Ouseleys Handschriftensammlung lsst sich sowohl
eindrucksvoll illustrieren, wie im Westen die Gelehrten zur
Erforschung des Orients beitrugen als auch ihr Beitrag bis in
unsere heutige Zeit hinein.
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Kmpfer, Christine w Kirmns sq-nma Betrachtet man die Genres der
persischen Literatur, ist man mit mehreren Kategorisierungssystemen
konfrontiert, die entweder auf der Form oder dem Inhalt eines
literarischen Werkes basieren. Ein Genre, das sich durch seinen
Inhalt definiert und im Laufe der Jahrhunderte eine Transformation
durch mehrere Formen durchlaufen hat, ist das sq-nma-Genre, das im
persischen Sprachraum ber eine hohe Popularitt verfgt. Seine Anfnge
lassen sich bis in die vorislamische Zeit zurckverfolgen, bevor im
10. Jahrhundert eine persische Ausprgung der Weinlyrik entsteht,
deren berhmteste Vertreter Manihr und Farru waren. Bayts, die
speziell an die Person des sq gerichtet sind, findet man in schon
in Firdauss h-nma und in Gurgns Vs-u Rmn, bevor sie von Nim bewusst
als organisierendes Textelement in seinem Iskandar-nma eingefhrt
wurden. Schlielich war es fi, der das sq-nma im spten 14.
Jahrhundert als eigenstndiges Genre etablierte, welches im 16. und
17. Jahrhundert im sabk-i hind seinen Hhepunkt erreichte und bis
ins 20. Jahrhundert fortwirkte. Eine wichtige Figur wird in dieser
Entwicklung jedoch oft bersehen. Es ist der Epiker w Kirmn, der im
14. Jahrhundert mit seinem Epos Humy-u Humyn eine Lcke in der
Entwicklungsgeschichte des sq-nma-Genres schloss. w war ein spter
Zeitgenosse von fi und verbrachte die meiste Zeit seines Lebens in
Schiraz, doch bereiste er auf der Suche nach kniglicher Patronage
und mystischer Ausbildung die Lnder des Nahen Ostens. Whrend er
seine Karriere als Hofdichter vorantrieb, wurde er Mitglied im
Kzarn-Konvent und war ein enger Vertrauter und Schler des Mystikers
Ala ad-Daula Simnn. w war ein uerst vielseitiger Poet, unter
anderem verfasste er einen dvn und eine amsa. In seinem Epos Humy-u
Humyn aus dem Jahr 1331 geht es um die Liebesgeschichte zwischen
dem syrischen Prinzen Humy und Humyn, der Tochter des chinesischen
Kaisers. Das masnav ber die Reise des Prinzen zu seiner Geliebten
verfgt neben Elementen der Hofdichtung ebenfalls ber eine mystische
Lesart. w integriert in die Romanze ein sq-nma, mit dem er dem
Genre eine neue Form gibt, und das seine Lebensrealitt zwischen dem
Hof der Ilkhaniden und der islamischen Mystik reflektiert. Das Ziel
dieses Vortrags ist es, ws sq-nma vorzustellen und seine Rolle in
der Entwicklung des Genres zu beleuchten.
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Khojastehpour, Adineh Poetics of Food in Mehrjui's Cinema Food
and cuisine are integral parts of culture. Though largely
considered a personal necessity, food has a lot to do with social
relations. Figures such as Levi-Strauss have noticed the signifying
potential of food and referred to eating ways as languages. Various
representations of food are used in films mise-en-scne. Food films
or film-foods have been growing in number and study on the
representation of food in films has been broadening. In Iranian
cinema, too, food is an integral symbolic element. One of the
filmmakers best known for his use of food in his films is Dariush
Mehrjui (1940). Mehrjui's use of food elements in his films hints
at its symbolic potential. Having made one food-film, namely, Mom's
Guest (2004), Mehrjui has dealt with food symbols in most of his
films. While minor research has been done on this particular film,
the poetics of food in Mehrjui's other films has largely remained
understudied. The present paper focuses on two of his films, Sara
(1992) and Leila (1997), both literary adaptations that focus on
women. The paper argues that through his use of food symbolism in
the films' mise-en-scne, Mehrjui depicts the development of his
female protagonists and comments on gender roles and relations in
contemporary Iranian society.
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Kinzler, Maximilian Arabische Lehnwrter im Frhjdischpersischen
Die im Frhjdischpersischen (FJP), der Variett des Frhneupersischen
in hebrischer Schrift, belegten arabischen Lehnwrter weisen
gegenber anderen Varietten des Persischen gewisse Besonderheiten
auf. Diese sind vorwiegend orthographischer und lautlicher Natur,
wobei u. a. die Schreibung fr fil und die Wiedergabe von ar. m, d,
, die Verteilung der Art des Auslauts (/ bzw. ) von Wrtern, die im
Arabischen auf t marba enden, und die sog. Imla (z. B. ar. lzim als
) zu nennen sind. Was die Imla betrifft, so sind bereinstimmungen
mit Darstellungen des Phnomens, wie es in frhen arabischen
Dialekten auftritt, zu beobachten. ber diese Eigenschaften
arabischer Wrter im FJP wie auch ihre Zuordnung zu morphologischen
Mustern und semantischen Feldern und die quantitative Verteilung in
den Texten bzw. in Textgruppen des FJP-Korpus will diese Studie
einen berblick geben. Hieran schliet sich der Versuch an, die zu
beobachtenden Eigenschaften arabischer Lehnwrter mit Ort und Zeit
der Entstehung der Texte in Zusammenhang zu stellen.
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Martnez Porro, Jaime Grouping the Avestan manuscripts: families,
traditions and orthographical variation. After Geldner's
Prolegomena, the manuscripts have been disregarded, since all the
scholars accepted Geldner's conclusions about the genealogical
relationships. However, during the last years many manuscripts have
been unearthed and the number of available copies is to the date
higher than those available to Geldner. Especially significant has
been the discovering of around 75 Iranian Avestan manuscripts (and
the number increases each year), a branch of the tradition almost
unknown until the last years. With this new material and regarding
the manuscripts of the Long Liturgy (i.e. Yasna, Visperad, Videvdad
and Vishtasp Yasht), we can compare better the different manuscript
traditions in India and Iran (the laterappears as more
conservative), as well as between the liturgical and the exegetical
manuscripts. New Prolegomena for the forthcoming editions are
required and this presentation has the aimof making a sketch of the
main branches, groups and manuscript families we observe in the
Avestan texts transmission, focussing on the orthographical
features, since this is the topic of my PhD research. In general
terms, the manuscripts can be grouped in three main groups with
several sub-classifications: 1) Iranian manuscripts: a) Old Iranian
manuscripts ("marzbnics" vs. "anoshagruwanics"), b) Late
Iranian
manuscripts (continuists vs. orally lookingmanuscripts). 2)
Indian liturgical manuscrips: a) Post-exegetical manuscripts, b)
Iranian influenced manuscripts, c) Post-Velayati
manuscripts and c) Orally looking manuscripts. 3) Exegetical
manuscripts: a) Mirahabn and post-Mirahabanmanuscripts, b) Rostam
and post-Rostam
manuscripts, c) Sanskrit manuscripts, d) Old Combined Yasna and
e) Reformist exegetical manuscripts. Since the new editions
shouldbe based on the manuscripts, as Cantera has defended in
several publications (especially in 2014 Vers une dition de la
liturgie longue zoroastrienne), this work from which I am
presenting a small summary is an important tool for the future
editors.
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Matthee, Rudolph Ehrengast The West and Iran: Coming to Terms
with a Land of Ideas Iran has lived in the Western mind since
antiquity, intriguing us with a kaleidoscopic welter of images that
have inspired as much fear and puzzlement as they have drawn awe
and admiration. Iranians gave the world its first empire, that of
the Achaemenids, who heralded the idea of a clash of civilizations
by fighting the Greeks in a titanic struggle that determined the
fate of the old world. The term "Oriental despotism" was coined to
denote Iranian governance. Iran meanwhile, figures prominently in
the Hebrew Bible, where it represents both the treachery of Haman
and the tolerance of Cyrus. And the fusion of East and West we call
Hellenism mostly played itself out on the Iranian plateau. Much of
this legacy was "forgotten" until Europeans "rediscovered" the
country in the sixteenth century, at which point Iran became a
morality tale, embodying cultural sophistication, civilizational
despair, or hopes for redemption. Ruled by cruel warlords, it
became a metaphor for the fate of highly refined civilisations
carrying the seeds of their own demise through their moral
failings. But it also offered Catholic Europe the prospect of
deliverance from the Ottoman threat. And its creative spirit,
reflected in image-filled painting, timeless mystical poetry and
philosophical wisdom, came to dazzle and delight Westerners even as
these turned into imperialists. Yet even at the height of
imperialism, Western condescension was always tempered by a belief
in the redemptive element in Iranian culture. This complex legacy
defies simplistic interpretations, making Europe's historical
engagement with Iran more than just a matter of control and
subjugation of the "Other" through appropriation. Such a one-sided
perspective also occludes the fact that in modern times Iranians
have absorbed and creatively reworked what Europeans thought and
said about them. My presentation seeks to substantiate these
points. I argue that, rather than the "Other", Iran has always been
a mirror, and at times a foil, for Western hopes and anxieties. I
also argue that, since the nineteenth century, Iranians have
returned the favour by becoming active interlocutors in an ongoing
cultural dialogue. Flattered by European admiration and inspired by
latter-day archaeological revelations about their pre-Islamic past,
modern Iranians have come to see themselves as the proud inheritors
of a millennia-old, magnificent civilization. A sense of purposeful
continuity undergirds this image: Iran is a land of abundance and
generosity: Cyrus gave the world the concept of human rights and
the Jews their freedom. The rest are takers, eager to subjugate
Iran and rob it of its immense wealth: from the callous warlord
Alexander to the wanton Arabs, from the ruthless Mongols to the
rapacious colonialists, the British in first place. Iran has
withstood them all, rising, Phoenix-like, from the ashes of each
invasion.
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Maziar, Sahar The analysis of daughter-mother relationships in
Persian post-revolutionary fiction by women After the revolution of
1978/79 women have become much more present in the literary scene
of Iran. At least after the so-called "Reformation period", which
begins with the presidency of Mohammad Khtami (1997/1376), however,
we can see a new trend in the works of female writers. As a
consequence, women in different positions in society also became
more engaged with cultural and literary matters and more
possibilities and facilities were created for women writers to
publish their works. This opportunity gave them the courage to
express their concerns and experiences as a female in their novels
and stories. In this paper, first I will briefly describe general
features of Persian women's writings and categorize "female
experiences" depicted in them. Applying the term female experiences
I want to emphasize on that kind of experiences in female stories
which could be a part of feminist literature. I will then deal with
the relationships between daughters and mothers and the ways in
which women writers depict such experience, as a significant
instance of "female experience". Focusing on the relationship
between mothers and daughters in female Persian fictions it comes
as well to mind that they behave towards each other in an abnormal
way. The mothers are the strangers in their daughters' life and are
unsuccessful in making a sympathetic friendship with their
daughters. The aim of this paper is the analysis of such a
relationship by referring to some examples and elaborating on this
kind of narration in the female post-revolutionary fictions.
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Mizera, Imke Zur Entwicklung der Verbalmorphologie vom
Mittelpersischen zum Neupersischen: Beispiele von
Vergangenheitsformen aus frhneupersischen Koranbersetzungen
(tafsren) des 10. und 11. Jh.s n. Chr. Das Verbalsystem des
Neupersischen hat im Zuge seiner Entwicklung einige bedeutende
Vernderungen gegenber dem Mittelpersischen durchlaufen. Bei der
Entstehung der Vergangenheitsformen kam es sowohl zu einfachen
formalen Vernderungen als auch im Zusammenhang mit transitiven
Konstruktionen zu einem Wandel von einem ergativischen zu einem
akkusativischen System (PAUL 2008). Aufgrund der schwierigen
Quellenlage zur bergangsphase vom Mittelpersischen zum
Frhneupersischen (ca. 7.9. Jahrhundert n. Chr.) ist ein linearer
Prozess dieses Wandels nur schwer zu rekonstruieren. Jedoch sind
viele interessante Quellen aus der Entwicklungsphase (bis ca. Mitte
des 11. Jahrhunderts n.Chr.) erhalten, unter anderem die frhen
persischen Koranbersetzungen (tafsre). Im Vortrag werden
beispielhaft Vergangenheitsstze aus einigen dieser tafsre
miteinander verglichen, mit einem Fokus auf transitiven
Konstruktionen. Auf diese Weise wird gezeigt, dass die Entwicklung
des Verbalsystems im 10. bzw. 11. Jahrhundert noch nicht
abgeschlossen war und vermutlich auch nicht linear verlaufen ist.
Dies uert sich beispielsweise in teilweise sprachlich stark
unterschiedlichen Varianten der bersetzung des gleichen
Koranverses. Die tafsre spiegeln dabei eine relativ natrliche
Sprache wieder, da ihre Funktion in der Regel darin lag, die
Koranverse fr Nicht-Arabischsprechende verstndlich wiederzugeben.
Bei der Vorstellung der ausgewhlten tafsre wird weiterhin deutlich,
dass diese vorwiegend in der nordstlichen Region um Khorasan
entstanden sind. Der Einfluss der Dialekte dieses Gebietes ist mit
hoher Wahrscheinlichkeit verantwortlich fr die meisten sprachlichen
Aufflligkeiten des Frhneupersischen (LAZARD 1963, 2003). Durch die
gesonderte Untersuchung dieser speziellen Literaturgattung soll
eine Verbindung hergestellt werden zwischen der Erforschung der
frhneupersischen Grammatik und der Frage nach der Bedeutung der
frhen persischen tafsre als einige der ltesten Quellen der
neupersischen Sprache in arabischer Schrift. _____________________
LAZARD, Gilbert (2003): "Du pehlevi au persan: diachronie ou
diatopie?", in: Iranica 6. Persian Origins Early Judaeo-Persian
and the Emergence of New Persian, hrsg. von Ludwig Paul,
Wiesbaden: Harrassowitz, S. 95102. (1963): La langue des plus
anciens monuments de la prose persane, Paris: Klincksieck. PAUL,
Ludwig (2008): "Remarks on the Evolution of the New Persian System
of Past Tenses", in: Irano-Judaica VI, hrsg. von Shaul
Shaked und Amnon Netzer, Jerusalem: Ben-Zvi-Inst., S. 18595.
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Moradi, Arham Kullyt, Safnah, Dvn. An investigation of the
terminology of Sad's collected works Nowadays, the oeuvre of Sad
Shrz (d. 1292 C.E.), a poet of the Ilkhanid period widely regarded
as one of the most influential poets of the Persianate world, is
commonly referred to as kullyt, which literally means "collected
works". The term kullyt does, however, not appear in early
manuscripts of the work in the 14th century C.E. Besides, we know
for certain that the denotation of a poet's collected works as
kulliyt has been used for oeuvres of other Persian poets since the
14th century C.E. During my research, while examining various
manuscripts of Sad's collected works, I came across the intriguing
fact that the naming of Sad's works varies in the different
manuscripts. The compiler of Sad's works, Al b. Amad b. Ab-Bakr-i
Bstn, for instance, names it dvn in his preface to Sad's collected
works in 1333 C.E. Sad himself calls the collection of his own
works in verse and prose safnah, which literally means "a ship,
vessel, bark, boat" but also "a book, a note-book". There is a
treatise included in the manuscripts of Sad's collected works
entitled dar taqrr-i dbjah (on exposition of the preface). It
actually describes safnah as a "collection of verse and prose
works". These discrepancies in naming Sad's collected works
impelled me to investigate the exact definitions of such terms in
old sources in order to define their use and their semantic
transformation. In this regard, there are more terms which need to
be elaborated on, such as jung and majmah.
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Naef, Shirin Religion, Bioethik, Recht: Die Wechselwirkung im
Iran In diesem Beitrag geht es um die Wechselwirkung und Dialektik
im Grenzbereich zwischen Recht und schiitischer Jurisprudenz,
Religion, Ethik und Medizin bei der Beantwortung bioethischer
Fragen im Iran. Seit Mitte der 1990er Jahre hat im Iran die
Bioethik als akademische Disziplin allmhlich eine
institutionalisierte Form eingenommen, an der Experten aus
verschiedenen Fchern wie Medizin, Rechtwissenschaft, islamische
Jurisprudenz und Theologie beteiligt sind. Die Auseinandersetzung
mit skular-ethischen Standpunkten aus den internationalen
bioethischen Diskussionen, die Interpretation von schiitischen
Texten und Rechtsmeinungen, die Beschftigung mit klassischen
islamischen Philosophen und Medizinethikern sowie die Durchfhrung
von vergleichenden Studien (insbesondere Rechtsvergleichung) finden
in akademischen und religisen Zentren gleichermaen statt. In diesem
Beitrag mchte ich anhand der bioethischen Fragestellung nach dem
Anfang und dem Ende des menschlichen Lebens die Wechselwirkung
dieser Vielfalt von Institutionen und Diskursen analysieren. Die
These des Beitrages lautet, dass der Einbezug von unterschiedlichen
Formen der Wechselwirkung von religisen sowie nicht-religisen
Autoritten und Institutionen einen neuen Diskussionsraum erffnet
habe, welcher wiederum eine signifikante Auswirkung auf die
Produktion von religisem sowie skularem oder nicht-religisem (nicht
notwendigerweise Synonyme) Wissen haben knnte.
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Naghshbandi, Zaniar mit Paul, Ludwig Documentation of an
Endangered Iranian Language: The Gurani Dialect of Kanduleh The
village of Kanduleh (the middle d is not generally pronounced) is
located in the eastern part of the Kermanshah province. Kanula is
situated about 52 kilometres west of Sahneh and about 75 kilometres
to the north-east of Kermanshah (the capital of the Kermanshah
province). According to the last national census in 2006, Kanula
has the approximate population of 1500. All inhabitants of the
village belong to the Shia faith. Traditionally, the populace lives
from agriculture, gardening and animal husbandry. The performance
of Ta'zieh is the most important cultural and religious event in
Kanduleh which takes place once a year for glorifying the martyrdom
of the third Imam is Shia faith. Kanduleh with the small and almost
deserted neighbouring villages of Parian and Sharifabad are the
only Gurani-Speaking spots in the eastern part of Kermanshah
province. The sociolinguistic situation in Kanula area involves
three language groups: the primary language is a variety of Gurani
which is somehow different from the other varieties of Gurani in
some respects); standard Persian, as the official languages of
Islamic Republic of Iran, is the language of education and
governmental offices; a variety of Southern Kurdish which is called
Kolyaii. It is worth mentioning that Kolyaii is mainly spoken in
the county of Songhor and is different from Kalhori which is spoken
in most parts of Kermanshah as the standard variety of Southern
Kurdish. Persian and Kolyaii are getting more popularity among
young generations since it enables them to find more life chances
in Kermanshah and other Kalhori- speaking areas. Moreover, the
marital relations between the inhabitants of Kanduleh and the
neighbouring Southern-Kurdish-speaking villages have resulted in
generations of multilingual speakers. Based on these observations
it can be claimed that the total number of the native speakers of
Kandulei is actually less than the number of the actual inhabitants
of Kanduleh. Speakers of "Kandulei" have very interesting myths
concerning the origin of their language. Some of them believe that
they had been in Iraqi Kurdistan before their migration to this
area. Based on this view, Kandulei is proudly regarded as the
purest variety of Gurani and Kurdish and is also different from the
so-called "corrupted variety of Hawraman". Still others posit that
the Gurani variety of Kanduleh is originally taken from the variety
of Paveh. Before the official start of the project of the
documentation of the Gurani dialect of Kanduleh in 2015, the
fieldworker of the project, Zaniar Naghshbandi, took some training
courses in ElAN and ARBIL and other archiving tools in Hamburg
University, Max Planck Institute for Psycholinguistics in Nijmegen,
and Bamberg University. Although we haven't yet reached firm
results concerning the overall structure of Kandulei, we try to
present our findings in the first phase of the project in the form
of a structural comparison between some linguistic aspects of the
Gurani of Kanduleh and that of the more-studied variety of Paveh in
terms of three structural properties (Gender, A-past marking,
progressive aspect marking).
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Rafiee Rad, Siavash A Linguistic Manuscript and its Sketches of
Qajar Persia's Social History Linguistics can act as an invaluable
site to study social history. This paper will address how
linguistic sources can give an insight into social history and
beyond. Social history focuses on the study of the structure of
society and everyday life (see Conrad 2015). It draws on sources
that allegedly are not valid for the study of, for instance,
political history (see Adamiyat 1971). Irans social history has
recently received a surge in interest especially with regard to the
study of Persias Qajar period for which scholars have mainly
explored sources such as archival documents, letters, travelogues,
etc. (see Richard (2009), amongst others). Language is a key factor
both in the representation and perception of the practices of the
period, however, linguistic sources, such as dictionaries, seem to
have been overlooked by historians when it comes to their
significance in shedding light on social history and everyday
practices. This research studies a phrase book manuscript (early
19th cent.) for non-native speakers by Mrz Salih Shrz. The
conversations of the original manuscript only appear as part of the
grammar book by Price (1823) with their translation. The original
manuscript under study is significant from two perspectives: First,
it opens a new window to the study and understanding of the spoken
language of early 19th century Persia in various socio-cultural
contexts. The manuscript reveals important linguistic features
including verb endings, borrowings, and sentence structure. For
instance, the second person plural verb ending is consistently used
in the phrase book when the servant addresses the master to
indicate a specific register of the language to express respect for
those of higher ranks. Also, it shows that expressions such as are
you fine? (lit. Is your happiness in tune?), used in greetings, are
still prevalent. Second, the manuscript provides us with extensive
information regarding the social history of early 19th century
Persia. For instance, we learn that weighing systems, such as
chrak, man, vaghe, etc., were frequently used for daily purchases.
Note that even the Dehkhoda dictionary, as one of the most renowned
Persian dictionaries, does not define vaghe as a weighing
measurement. This research demonstrates how linguistic sources can
provide a better understanding of the language of the time as well
as acting as a site of inquiry into history. _____________________
Adamiyat, F. (1971). Problems in Iranian Historiography (translated
by Thomas M. Ricks). Iranian Studies, Vol. 4, No. 4, pp. 132
156. Conard, C. (2015). Social History. International
Encyclopedia of the Social & Behavioral Sciences, Vol. 21, pp.
1429914306. Price, W. (1823). A Grammar of the three Principal
Oriental Languages, Hindoostanee, Persian, and Arabic. London:
Kingsbury,
Parbury and Allen. Richard, Y. (2009). L'Iran: De 1800 nos
jours. Paris: Flammarion.
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Rashedi, Marzieh mit Gol Azin, Sharam und Loloie, Keyvan
Agricultural and commercial economy in the Sassanid Empire:
Techniques and procedures This research tries to investigate the
method of agricultural development in Sasanian Iran. Farmers formed
a large category of Iranian society in the Sassanid and farmer's
attempts were very influential in the country's revenue
administration. In the Parthian period, land ownership was based on
class and social power and agriculture was carried out by servants;
but in the Sassanid era, farmer's livelihood was spent via
ownership while it was the most obvious problem of property owners
(majority owners who were large landowners and clergy class). In
Sassanid era, farmland irrigation and dam construction were
regarded; roads and airways were used to develop the economy,
export and import. Sasanian coins (from gold) were very important
valuable and reliable.
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Rezvani, Saeid Projekt zur Untersuchung und Entzifferung von
Nima Yushij's handschriftlichen Notizen Seit Juni 2014 arbeite ich
an der Akademie fr persische Sprache und Literatur (Farhangestne
Zaban va Adabe Farsi) in Teheran am Projekt zur Untersuchung und
Entzifferung von Nima Yushij's handschriftlichen Notizen. Die
Akademie ist seit ber 20 Jahren im Besitz von mehreren Zehntausend
handschriftlichen Notizen des als Begrnder der modernen persischen
Lyrik geltenden Nima Yushij. Doch bislang hatte man sie nicht
verwertet und auch keiner genaueren Prfung unterzogen. Im Rahmen
des genannten Projekts sind nun zum einen die zuvor von smtlichen
Notizen erstellten digitalen Bilder auf der Basis einer
inhaltlichen und genrebezogenen Bewertung klassifiziert worden. Zum
anderen wurden bisher ber 100 nicht verffentlichte Gedichte aus den
Notizen herausgelesen. Diese werden in Krze als ein Gedichtbuch mit
dem Titel Sad Sale Degar (Hundert Jahre spter) von der Akademie fr
persische Sprache und Literatur verffentlicht. In meinem Vortrag,
den ich auf Deutsch halten mchte, werde ich zum einen ber die
spektakulre Erscheinung einer ansehnlichen Menge von Nimas
unverffentlichten Gedichten 60 Jahre nach seinem Tod berichten und
zum anderen die Zuhrer ber Befunde in den Notizen informieren, die
das bisherige Bild Nimas in wesentlichen Punkten korrigieren
werden.
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Saber, M.A. Nasim Afghanische Anthroponyme im Spiegel der
Moderne Ausgehend von dem Phnomen der Namengebung, das smtlichen
Kulturen der Welt eigen ist, versucht der Referent ein Bild des
Zeitgeists der aktuellen afghanischen Gesellschaft zu zeichnen.
Personennamen spiegeln dies in besonderem Mae wider, so die
Ausgangsthese. Ausgehend von einer historischen Perspektive, die
den Wandel im Bereich dieses speziellen Phnomens deutlich werden
lsst, kann gezeigt werden, dass sich die heutige Namengebung und
damit die Gesellschaft des Landes in einer weiteren Umbruchphase
befindet. Anthroponyme mssen zurzeit besondere Beachtung finden,
weil in den lndlich geprgten Gebieten des Landes Beinamen (=
Familiennamen) bis heute vllig unblich sind, rezent aber im Zuge
des Aufbaus zentraler administrativer Strukturen gefordert werden.
Gezeigt wird, welcher sprachlicher Mittel und Quellen sich bedient
wird, um hierbei der neuerdings staatlicherseits gestellten
Anforderung nachzukommen. Dies bringt in Unkenntnis der (eigenen)
Sprachgeschichte und insbesondere der arabischen Sprache
vordergrndig manch gewagtes Namenkonstrukt hervor. Dennoch
reflektiert die Kreativitt auf diesem Feld Trends allgemeiner Art,
so dass afghanische Personennamen, Ruf- und Beinamen,
verwaltungsrechtliche termini technici etc. als Trger
ideologischer, ethnischer wie regionaler Vorgaben ins Blickfeld
treten.