The epic folk story of Köroğlu, popular among various Turkic peoples, was also widespread among the Tajiks of the upper Oxus valleys of southern Tajikistan and adjoining Badakhshān of northern Afghanistan. The Tajik versions of the story, known as Gurughli or Gurghuli, while sharing parts of the plot and outline with Köroğlu, are distinctly shaped by Tajik culture and Iranian national traditions in both form and content. This study explores various aspects of this oral tradition, including bards and their performances, the structure, plot, and themes of their repertoires, and the documentation history. This study also assesses scholarly views on the origins and development of Tajik Gurughli. The article is supplemented by five sample texts, selected to represent major cycles of the genre.1

This paper provides a sociolinguistic and grammatical synopsis of Bavadi Bakhtiari, spoken in Chahar Mahal va Bakhtiari Province, Iran. The results presented here are based on the collection of linguistic and cultural data through field research, including ethnographic research, recording of oral texts, elicitation of a language data questionnaire, and follow-up interviews with speakers of the language. In addition to providing a linguistic snapshot of the Bavadi variety of Bakhtiari in its social context, this study offers a novel contribution to the documentation of Iran’s linguistic heritage through the presentation and analysis of culturally important oral texts of various genres. While one text belongs to the controlled and formulaic genre of the folktale, two other texts are based on free conversation among groups of speakers.

The word-final /-a/ and the diphthong /ay/ of earlier New Persian shift respectively to /-e/ and /ey/ in modern Persian. Isfahani Persian follows suit, e.g. dande “rib” and meydun “plaza.” However, the earlier phonemes survive only in a finite set of words: Arabic loanwords in which the /a/ succeeds pharyngeal consonants, e.g. ǰomʾa (< ǰumʿa) “Friday,” fâtaː (< fātiḥa) “funeral,” ayd (< ʿayd) “feast.” Isfahani Persian shows other vocalic anomalies adjacent to original pharyngeals, including syllable-final iʿ > aː in qânaː (< qāniʿ) “content,” maːmâr (< miʿmār) “architect.” This article investigates these phonological irregularities and their geographic distribution and historical periodization.

This study concerns the native language of Shirazi Jews, most of whom live in diasporic communities outside Iran. The language Judeo-Shirazi belongs to the Southwest Iranian group, as do most other native languages spoken in southern Iran. As such, Judeo-Shirazi shows general agreements with native rural varieties spoken in inland Fārs. There are, however, phonological features suggesting that Judeo-Shirazi is an insular survivor of the Medieval Shirazi language, from which a sizable literature has survived dating back to the fifteenth century.

Khargi is spoken on the island of Kharg in the Persian Gulf. A member of the Southwest branch of the Iranian languages, Khargi is related to the languages spoken in the province of Fārs and along the coastal line down to the Strait of Hormuz, suggesting extensive maritime contact, yet does not lend itself to any of the known subgroups of the family. As Khargi remains largely obscure, this article offers a morphosyntax and lexical analysis based on published texts and those collected by the author. It investigates the linguistic position of Khargi based on comparative-historical phonology as well as areal features, with a look at cross-linguistic influence in the situation of language contact. By contrasting linguistic findings with details of history and economy, an attempt is made to date the original and later human settlements on the island.1

Located in the Caspian forest south of the capital city of Sāri in Mazandaran, the rural district of Kalijān Rostāq is home to a number of close-knit villages which share a local Mazandarani dialect. The vernacular offers some authentic features in phonology, morphology, and lexis that are otherwise lost in the urban variety spoken in Sāri due to contact with Persian. In an attempt to elucidate on the loosely-known aspects of the Mazandarani language, this study offers a sketch grammar of the dialect of Kalijān Rostāq with a view to typological features. The glossary that follows includes many Caspian cultural items that are already moribund in the language.

South-central Alborz is a language transition zone bounded by Persian, Māzandarāni, Central Caspian and Tatic language groups. In the lofty valleys of this area, separated from Tehran by a mountain chain, rest villages with vanishing dialects that show various degrees of affinity with the neighbouring languages. The two dialects studied here, namely Velātruyi and Gachsari, belong to two different language groups, despite their geographical proximity on the upper Karaj valley. This study is founded on the texts collected by the late Ann Lambton in 1936, and conducts an areal, historical, and synchronic study of these dialects and attempts to provide an accurate translation of the texts, which are reproduced here together with glossaries.

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.

This article transcribes and glosses a nineteenth-century Mazandarani document on Babi-state conflict at Shaikh Tabarsi. Collected in 1860 in the town of Barfurush, it was published five years later by Boris Andreevich Dorn in Perso-Arabic characters. The text is the first known prose document based on natural speech in the modern Mazandarani language. The language of the text is fundamentally the same as that spoken today in the Persian province of Mazandaran, located south of the Caspian Sea. As one expects, however, there are certain extinct traits in the text, which could be identified only by comparison with other surviving Mazandarani documents of the same period. The text will contribute to the study of the largely understudied language of Mazandaran, particularly to its development since the composition of the text. It may also serve as a supplementary historical document for the historic incident it narrates.