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Islamizing film culture in Iran : a post-Khatami update / Hamid Naficy -- Classic tools, original goals : cinema and public policy in the Islamic Republic of Iran (1979-97) / Agnès Devictor -- The crisis in the Iranian film industry and the role of government / Hossein Ghazian -- Perspectives on recent (international acclaim for) Iranian cinema / Azadeh Farahmand -- Politics and cinema in post-revolutionary Iran : an uneasy relationship / Ali Reza Haghighi -- Dead certainties : the early Makhmalbaf / Hamid Dabashi -- A ghost in the machine : the cinema of the Iranian sacred defence / Roxanne Varzi -- Negotiating the politics of gender in Iran : an ethnography of a documentary / Ziba Mir-Hosseini -- Location (physical space) and cultural identity in Iranian films / Mehrnaz Saeed-Vafa -- Chaste dolls and unchaste dolls : women in Iranian cinema since 1979 / Shahla Lahiji -- Children in contemporary Iranian cinema : when we were children / Hamid Reza Sadr -- Marking gender an....

'Kuchi', an Afghan Persian word meaning 'those who go on migrations', is the common generic term, used by both Afghans and foreigners, for the nomads of Afghanistan, as it has been for many decades. Most if not all the nomads, and indeed many long‐settled former nomads, now acknowledge this name, yet in the 1960s and 1970s few of those so labelled used the term for themselves. This article examines the usage of both 'Kuchi' and 'nomad', and locates them in the wider contexts of ethnic labelling practices in Afghanistan, anthropological debates about pastoral nomadism, and government‐nomad relations in both Afghanistan and neighbouring Iran.Résumé« Kuchi », un mot farsi d'Afghanistan désignant « ceux qui migrent », est le nom générique donné depuis des dizaines d'années par les Afghans, aussi bien que par les étrangers, aux nomades d'Afghanistan. Alors qu'aujourd'hui, la plupart de ces nomades, sinon tous, ainsi d'ailleurs que beaucoup d'anciens nomades sédentarisés depuis longtemps, se réclament de ce nom, ils étaient peu nombreux à se désigner ainsi dans les années 1960 et 1970. L'auteur examine ici l'usage des mots « Kuchi » et « nomades » et les resitue dans le contexte plus large des pratiques de dénomination ethniques en Afghanistan, des débats anthropologiques sur le nomadisme pastoral et des relations entre gouvernement et nomades en Afghanistan et dans l'Iran voisin.

A Multi-Volume, Multi-Author Encyclopaedia Such as this is a Desktop library; but, more than any library, it represents a set of conscious editorial decisions. The basis of these decisions (if, as is common, the editors do not make it explicit to the reader) may be inferred not just from the choice of topics, but from the balance between them, and from the length and nature of entries. In every case, choice and balance must be largely determined by the availability of previous research: if someone is known to be the world expert on X, then it makes sense to invite them to give a reasonable summary of their findings, even if in the grander political and cultural scheme it might be hard to justify. Bizarre—but delightful—anomalies are bound to result: among many in this encyclopedia, I would single out Willem Floor's two-page entry on DUNG; it is shorter, more approachable, and more inviting to the casual reader than, for example, the anomalous chapter on lizards that occupies a full 70 pages of the first volume ofThe Cambridge History of Iran.

Until recently, a dominant approach in the history and anthropology of the Middle East has rested on the assumption that an "ethnic" or "tribal" group is, or approximates, a biologically self-perpetuating population, sharing elements of a common culture and identifying itself and being identified with others as a separate category. This fundamentally objectivist approach is a refinement of an older anthropological tradition in which "cultures" are treated as coterminous with "tribes", "societies", "peoples". Even if the many current adherents of this approach do not take the biological assumptions too literally, there is still a strong tendency to conceive of populations as divided into formally bounded, clear-cut, ethnic groups or tribes, with every person belonging to one: a conception that facilitates tidy maps, neat lists of the traits associated with each group, a rigorous classification of types, and cross-cultural comparison.

1.Introduction /by Richard Tapper --2.State, tribe and empire in Afghan inter-polity relations /by Rob Hager --3.Khan and khel: dialectics of Pakhtun tribalism /by Jon W. Anderson --4.Tribes and states in the Khyber, 1838-42 /by Malcolm Yapp --5.Tribes and states in Waziristan /by Akbar S. Ahmed --6.Political organisation of Pashtun nomads and the state /by Bernt Glatzer --7.Abd Al-Rahman's north-west frontier: the Pashtun colonisation of Afghan Turkistan /by Nancy Tapper --8.Why tribes have chiefs: a case form Baluchistan /by Philip Carl Salzman --9.Iran and the Qashqai Tribal Confederacy /by Lois Beck --10.Tribes, confederation and the state: an historical overview of the Bakhtiari and Iran /by Gene Garthwaite --11.On the Bakhtiari: comments on 'tribes, confederation and the state' /by Jean-Pierre Digard --12.The enemy within: limitations on leadership in the Bakhtiari /by David Brooks --13.Kurdish tribes and the state of Iran: the case of Simko's Revolt /by Martin van Bruinessen --14.Nomads and commissars in the Mughan Steppe: the Shahsevan tribes in the great game /by Richard Tapper --15.The tribal society and its enemies /by Ernest Gellner --16.Tribe and state: some concluding remarks /by Andrew Strathern.

This work addresses the history, originality, variety and sophistication of traditional science, technology and material culture in the Middle East and Central Asia, their influence on the history of the West, and the threat posed by modern Western technologies