Rituals of Commemoration,Rituals of Self-Invention: Safavid Religious Colleges and the Collective Memory of the Shi‘a

Shi‘ism, perhaps more than any other current of Islam, places emphasis on numerous forms of commemorative culture. Throughout the history of Shi‘ism, commemorative rituals have provided a comprehensive framework for interpreting a wide array of historical encounters between the Shi‘a and the dominant Sunni culture, thereby allowing Shi‘ism to construct itself as a community of learning and remembering. This self-construction required both a high degree of institutionalization as well as specialists to preserve the religious identity of the Shi‘a and to transmit religious knowledge to the next generation. Madrasas (Islamic institutions of higher learning) as well as the shrines of the Shi‘i Imams and their progeny served as the best institutions to achieve these goals. This paper argues that Safavid madrasas were not only centers for disseminating religious knowledge and preserving Shi'a intellectual heritage. They also rearticulated and contemporized the community's past through the active memorializing of pivotal events in the religious calendar of the Shi‘a. More specifically, the paper delineates the nature and scope of religious rituals and rites carried out in the Madrasa-ye Sultānī and a number of other madrasa-mosque complexes of Safavid Isfahan in order to explore the process by which the Shi‘i past was contextualized or contemporized as salient to suit the needs of Safavid power and society.     

Ethno-linguistic Materials from South Caspian Rainforests

This article includes part of the linguistic material we documented in 2002 from a galesh ranch in central-eastern Mazandaran. It transcribes, translates, and glosses two texts related by a patriarch on his long, eventful life: the dramatic elopement with the girl he married, his successful family life and career as a pastoral nomad, and his long resistance against the laws forcing the galesh families to evacuate the forest for good. Notwithstanding our dialectological purpose, namely documentation of the largely understudied language of Mazandaran within the long-standing tradition of Iranian philology, the article may also provide raw material for the anthropologist, sociologist, and historian, as it relays an unrecorded tradition just before its total disappearance.     

The Interaction of Body, Things and the Others in Constituting Feminine Identity in Lower Socio-Economic Ranks of Bam, Iran

Identity is one of the most important matters in social theory, especially in recent decades. Identity is a fluid phenomenon which forms in the process of every day activities. Individuals get practical knowledge of society to do intentional practices. They operate actively in identitizing process. Gender identity is one of important dimensions of individual identities constituting in social relations to others. Different socio-economic classes experience different social relations and engage in different identity processes. This research studies the formation process of feminine identity in the process of marriage (in contrast with the concept of virginity) in lower socio-economic classes of Bam. Body as site of identity and focus of close contact between agency and structure becomes the object of various changes and with creating difference-especially within group differences-distinguishes individuals from one another. Cultural materials is used intentionally in this process. The research is based on finds of “Bam Contemporary Archaeology Project: Excavation in Disastrous Layers”. Six collapsed houses ruined by 2003 earthquake have been excavated. Meshkani House which is represents low socio-economic class is the focus of research. The research take an archaeological approach (reconstructing behavioral patterns of individual and societies base on material culture) investigating gender structure and gender sociability processes in Bam, Iran. The sites being contemporary, has created an extended range of facts. In some cases for better understanding of the context, local people were interviewed .The information from “Disaster Ethno-archaeology Project of Bam” was also used in this study.