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.

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.

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).

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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).

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.

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.

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.

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.