This study investigates compound verb processing in second language speakers (L2) of Persian. Forty-six near-native L2 speakers of Persian were tested to examine the processing of transparent (non-idiomatic) and opaque (idiomatic) compound verbs, under masked priming paradigm. The results revealed a significant nominal priming effect in the opaque condition, and a numerically stronger nominal priming effect in the transparent condition. There was also an increase in the processing load on the parser when the target was an opaque compound. The results of this study seem to be compatible with the dual access or dual route hypothesis, yet with the version that assumes the two routes are activated in parallel rather than the version that assumes high frequency words are represented lexically but low frequency words are decomposed.

Iranian modernity has chiefly been examined in the context of a dialectical antagonism between “traditionalists” and “modernists”—the main categories comprised of related sub-headings such as “Islamist” versus “secular,” “reactionary” versus “revolutionary,” and “regressive” versus “progressive.” Following this binaristic approach, Iranian adaptations of modernity have often been (de)historicized as a theatre of national “awakening” resulting from the toils of secular intellectuals in overcoming the obstinate resistance of traditional reactionaries, a confrontation between two purportedly well-defined and mutually exclusive camps. Such reductionist dialectics has generally overwritten the dialogic narrative of Iranian modernity, a conflicted dialogue misrepresented as a conflicting dialectic. It has also silenced an important feature of Iranian modernity: the universally acknowledged premise of the simultaneity and commensurability of tradition with modernity. The monāzereh (disputation or debate) is the account of the interaction between rival discourses that engaged in opposing, informing, and appropriating each other in the process of adapting modernity. Narrativizing the history of Iranian modernity as the conflict between mutually exclusive binaries overlooks its hyphenated, liminal identity—a narrative of adaptation rather than wholesale adoption, of heterogeneity rather than homogeneity, of dialogics rather than dialectics. The monāzereh is the account of modern Iranian histories.

Languages have their own distinctive styles of argumentation. It seems some languages like Arabic and Persian have a preference for using the “oral” features of parataxis, formulaicity and repetition as persuasive devices in argumentation. The purpose of this article is first to examine these “oral” characteristics in Persian argumentation, and then to tie together the two areas of research: the study of orality and the study of metadiscourse. The article claims that these oral characteristics in Persian are means of gaining rhetorical effectiveness. Therefore, they should be considered as metadiscourse devices used to create a bond between writer and reader.

Summary: The study of the feminine in ancient Iran is an area which deserves much greater attention than it has thus far received. By utilizing a number of primary sources, textual and otherwise, a few observations are offered here which concern the rites of women through the centuries. These evolving rites, which are described by the doctors of the then-dominant religion of Zarathustra, deal with the preservation of purity through seclusion of women in a world which is under constant attack from the demonic, polluting forces. Throughout the essay, the different means of fighting this battle are explored and suggestions for further research in the field are made.

The prominent modern Iranian author Ṣādiq Hidāyat (1903‒51/1281‒1330 sh.) was arguably the most observant expositor of the contortions within the inner world of Iranian demonology during the first Pahlavī period (1921‒41/1299‒1320 sh.). Through an investigation of his many interbellum titles, such as “Zindah bih Gūr,” “S.G.L.L.,” and “‘Alavīyah Khanum,” the purpose of this paper is to flesh out Hidāyat’s role as a demonographer, meaning someone who inscribes the demonic in his works. It is argued that Hidāyat’s uniqueness was located in his ability to allow the demonic, “the world as it is before the human imagination begins to work on it,” to interact with man at his most nihilistic moment. As such, it is unsurprising that recognition of the demonic was often simultaneously the moment when the voice and visage of Nature itself became apparent.

“The politic” and “the religious” have had many relations with each other in Iranian history and in some cases “the religious” has been defined in a situation beyond the extent of the political power. A case in point is the right of taking sanctuary in Shi‘ite shrines. Throughout Iran’s history, subjects could take refuge in Shi‘ite shrines and some other places related to religious and non-religious authorities. Persecution was delayed or the individual was forgiven, though sometimes they were sentenced when exiting the shrine. By referring to religious texts that have reinforced that tradition, this article seeks to trace continuities between early Islam and modern Iran. It focuses on sanctuary taking and sit-ins at shrines and tombs, and on the interplay between those actions and political power, and discusses the changing mobility and dynamisms of those actions at different periods of Iranian history.

The present review essay is of a novel format: two authors working in the same field introduce each other's works, and then pose a number of questions to each other. The aim is to facilitate dialogue between scholars occupied with similar issues, theories, methods or problems, and to share their discussions with others. Here, Alam Saleh, Lecturer in Middle Eastern Politics, University of Exeter, and Rasmus Christian Elling, Assistant Professor of Iranian Studies, University of Copenhagen, introduce each other's recent books on ethnic minorities, identity and nationalism in post-revolution Iran. These introductions are then followed by questions and answers in relation to the topics covered by the books.

Urban air pollution is a major health risk in several large Iranian cities. Transportation, extensive use of fossil fuels, outdated urban fleets of gasoline and diesel vehicles, industrial sources within and close to the city boundaries and natural dust are major contributing factors. Starting with Tehran, emission inventories and mathematical air pollution models are being developed. Air quality is being monitored and reported to the public, though data availability and validity remain a challenge. While national and local air pollution mitigation plans are in place, progress remains slow, coordination is weak, and sources of funding are limited.

The extreme salinity and temperature fluctuations of the Persian Gulf waters have created unique marine and coastal ecosystems, with numerous benefits to Iran and neighboring countries. However, human activities, including rapid coastal development, land-based pollution, oil and gas extraction, and shipping, are threatening the survival of these ecosystems. With long shorelines, a large coastal population, and locally important fisheries and tourism-related jobs, Iran has a lot at stake in the degradation of its marine and coastal environments. However, it is not too late to put a stop to further degradation. This article recommends a number of targeted actions at the local, national, and regional levels to address the threats to the Persian Gulf ’s environment and protect this important renewable resource.

This essay examines certain common themes as well as conflicting voices in two extensive sets of Persian diaries, written almost a century apart, by Mohammad-Hasan Khān Eʿtemād al-Saltaneh (1843‒96), a long-time courtier and confidant of Nāser al-Din Shah Qajar (r. 1848‒86) and Asadollāh ʿAlam (1919‒78) a close associate and court minister of Mohammad-Reza Shah Pahlavi (r. 1941‒79). On the whole these diaries provide significant amounts of information about the inner workings of the court and the overall institutional setup of the Iranian state in the nineteenth and twentieth centuries. Although in writing their diaries these authors did not set out to produce a literary work, and nor did they intend to chronicle a general history, each in his own way captured his respective epoch and, within their limitations of time, scope, and insight, each reflected a broad range of private and social relationships. Also each in his own way echoed older ministerial voices, reminiscent of the voice that often resonates in the “mirror for princes” genre, of part player part intimate observer, and with a certain sense of admonition and resignation, lamenting the loss of an era which they felt was slipping away as they wrote.

Because of its diverse geological formations, climates, and soils, Iran is home to outstanding biodiversity. National conservation started in Iran over fifty years ago and today nearly 10 percent of the country is protected. However, biodiversity in Iran is threatened, with about 100 species of vertebrate fauna vulnerable or endangered. Increased population and human activity, climate change, drought, desertification, agriculture, poaching, and economic sanctions have helped create this crisis. Many of these causes can be mitigated through better planning, sustainable policies, and increased civil society and local engagement. Promoting awareness about the impacts of human practices will also be important for the long-term sustainability of Iran’s ecosystems. Iranian conservation NGOs have already taken an active role in preserving biodiversity.