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Published: 9 March 2023
Last updated: 10 March 2023

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1

Badel, Flurina. Flurina Badel & Jérémie Sarbach: Our bedroom. [Basel]: Christoph Merian Verlag, 2017.

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2

Erghobekov, Qūlbek. Rukh sarbazy. Almaty: Qazaqparat, 2011.

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3

Naveed, Shameem. Sarbaz. Lahore: Ali Mian Publications, 2004.

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4

Khāṭirāt-i yak sarbāz. Sūʼid: M. Hāshimī, 2007.

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5

Rahi, Aslam. Andhairun ke sarban. Delhi: Aakif Book Depot, 1992.

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6

Cakhuñciyā sarbay: Kavitā munā. Kāṭhamāḍauṃ: Nepāla Bhāshā Parishad, 1993.

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7

Nepāka, Bhāgīrathi. Yā Debī sarba bhūteshu. Kaṭaka: Sudhāṃśu Prakāśana, 1985.

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8

Huq, Enamul. Sarba brihad tabijat khanda. Dhaka: Khoshroj, 1987.

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9

Raḥmānī, Ghulām Riz̤ā Muṣavvir. Kuhnah-i sarbāz: Khāṭirāt-i siyāsī va niẓāmī. Tihrān: Muʼassasah-ʼi Khadamāt-i Farhangī-i Rasā, 1987.

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10

Valentine, Mark. Time, a falconer: A study of Sarban. [United Kingdom]: Tartarus Press, 2010.

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11

Hronika sela severoistocne Tamnave: Sarbane, Radljevo, Kalenic, Brgule, Liso Polje. Beograd: Kulturno-prosvetna zajednica Srbije, 2005.

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12

Sarbaev, R. S. Istorii︠a︡ bashkirskogo naroda v semi tomakh / [redakt︠s︡ionnai︠a︡ kollegii︠a︡: Sarbaev R.S. ... et al.]. Moskva: Nauka, 2009.

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13

Baqāʼī, Muḥammad, 1944 or 5-, ed. Sarbāz-i Īrānī va mafhūm-i āb va khāk: Zindagīnāmah-ʼi khvudnivisht-i Sipahbud Amān Allāh Jahānbānī. Tihrān: Firdaws, 2001.

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14

Giri, Satyeswarananda. The eternal silence--: Synthesis of all Dharma paths : Sarba Dharma samanway : in the light of breath (pranayam). San Diego, CA: Sankrit Classics, 2005.

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15

Dudoignon, Stéphane A. From Tribal to Global to … Tribal? Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190655914.003.0004.

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This chapter deals with the history of the emergence, development, triumph and present-day challenges of Deobandi madrasa teaching and of the politicisation of Sunni identity in Iran’s Baluch society, against the socioeconomic backgrounds reconstructed in the volume’s previous sections. It relates, notably, the origins of the Sarbaz nexus. It explores the centrality of the Sarbaz oasis in early modern Iranian Baluchistan; its connexions with the Baluch transnational labour emigration; British and Iranian support to Deobandi teaching during the Interwar period, as a bulwark against Soviet influence and communist ideology; the decisive role played after WWII by intermediary agents in Karachi and Pakistani Baluchistan for the propagation of Deobandi teaching in Iranian territory; and the special connexion of the Sarbazi nexus of ulama with the Isma‘ilzayi tribe and its allies in Baluch society.
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16

Andhron Key Sarban. AAKIF BOOK DEPOT 3243,KUCHA TARA CHAND,DARYA GANJ NEW DELHI (INDIA), 2009.

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17

Dānishvar, Sīmīn. Sarban-e Sargardan. Khvarizmi, 2001.

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18

Dudoignon, Stéphane A. Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190655914.003.0007.

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The conclusion underlines, first, how Deobandi Sunni ulama in Easternmost Iran have promoted a staunch nationalisation of Hanafi Sunni Islam. Their adjustment to Iranian realities, the advantage they took from the eclipse of tribal might in the country, combined with the pragmatism of the Islamic Republic, permitted them to negotiate civil contracts reformulated since 1993, at every general election. At the same time, the conclusion also suggests that since the turn of the century, the Sarbaz nexus has had to confront several challenges: First came a new counter-elite of Baluch tribal background, embodied by the young guerrillas of Jund-Allah and Jaysh al-‘Adl, and by their terrorist activity. Second, the emergence of a new generation of tribal-background Deobandi religious scholars, with protections of their own among the republic’s paramilitary bodies. Competition between Sarbazi ulama and these rival networks, instrumented by Pasdaran leaders, partly explains the public violence in the region in the early 2010s. Third, the diffusion of Salafi trends in Baluch and Kurdish societies, and the first expression of Jihadi violence in Tehran further question the reality of the Sarbazi ulama’s authority, in a quickly changing geopolitical and cultural context.
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19

NA. Auditing& Assurnc Serv& Understnd Sarbane Pk. Addison Wesley Longman, 2006.

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20

NA. Acctg Info Sys & Undrstndg Sarbane Oxley Pk. Addison Wesley Longman, 2004.

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21

NA. Auditg& Assurnc Servcs& Sarbane Oxley Case Pk. Addison Wesley Longman, 2005.

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22

Zhir. Kurdayati u-dawlatyki Kurdi sarbakho (Zhir tuyzhinawa). Solforlaget, 1994.

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23

Writings of John Mensah Sarbah (Thoemmes Press - History of African Thought). Thoemmes Continuum, 2004.

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24

NA. Intro Managmt Acctg 1-14& Und Sarbane-Oxley. Addison Wesley Longman, 2004.

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25

Reinfeld. Business Law& Und Sarbane Oxley ACT 02 Pkg. Not Avail, 2006.

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26

Werner, Michael L., and Kumen H. Jones. INTRO ACCTG COMBINED and und SARBANE OXLEY ACT2. Pearson Education, Limited, 2004.

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27

NA. Intro Ito Finl Acct& Und Sarbane Oxley Act2. Addison Wesley Longman, 2005.

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28

NA. Intro Managmt Acctg 1-17& Und Sarbane-Oxley. Addison Wesley Longman, 2004.

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29

Sensibility Objectified The Sculptures Of Sarbari Roy Choudhury. Mapin Publishing Pvt, 2010.

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30

NA. Cost Acctg & Und Sarbane Oxley ACT 2002 Pkg. Addison Wesley Longman, 2005.

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31

NA. Auditg& Assur Servc& Cases& Prac& Enron& Sarban. Addison Wesley Longman, 2004.

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32

NA. Acctg Chapt 1-18& CD& 1key Webct& Sarbane Pkg. Addison Wesley Longman, 2006.

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33

Jensen, Ole. Sarbar usarlighed: Løgstrup og religionens genkomst i filosofien. Gyldendal, 1994.

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34

Becker, Barbara. Fährten Aus Leidenschaft: Mit Trainingsmethoden Von Hikmet Sarban. Independently Published, 2020.

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35

NA. Acct Chap 1-26&stu CD&1key BB&Sarbane Pkg. Addison Wesley Longman, 2005.

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36

Gambilonghi, Vito Antonio. SARBA CA TRUOVI (Salviamo la Nostra Memoria). Lulu Press, Inc., 2016.

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37

Sarbane-oxley. Sarbane-oxley: Best Practices for Private & Non-profit Health Care Entities. Atlantic Information Systems Inc, 2003.

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38

HASH: Blandingsmisbrug blandt sarbare unge : En rapport fra et seminar om forebyggelse. Sundhedsstyrelsen, 1993.

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39

Dudoignon, Stéphane A. The Baluch, Sunnism and the State in Iran. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190655914.001.0001.

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Since 2002, Sunni jihadi groups have been active in Iranian Baluchistan without managing to plunge the region into chaos. This book suggests that a reason for this, besides Tehran’s military responses, has been the quality of Khomeini and Khamenei’s relationship with a network of South-Asia-educated Sunni ulama (mawlawis) originating from the Sarbaz oasis area, in the south of Baluchistan. Educated in the religiously reformist, socially conservative South Asian Deoband School, which puts the madrasa at the centre of social life, the Sarbazi ulama had taken advantage, in Iranian territory, of the eclipse of Baluch tribal might under the Pahlavi monarchy (1925-79). They emerged then as a bulwark against Soviet influence and progressive ideologies, before rallying to Khomeini in 1979. Since the turn of the twenty-first century, they have been playing the role of a rampart against Salafi propaganda and Saudi intrigues. The book shows that, through their alliance with an Iranian Kurdish-born Muslim-Brother movement and through the promotion of a distinct ‘Sunni vote’, they have since the early 2000s contributed towards – and benefitted from – the defence by the Reformist presidents Khatami (1997-2005) and Ruhani (since 2013) of local democracy and of the minorities’ rights. They endeavoured to help, at the same time, preventing the propagation of jihadism and Sunni radicalisation to Iran – at least until the ISIS/Daesh-claimed attacks of June 2017, in Tehran, shed light on the limits of the Islamic Republic’s strategy of reliance on Deobandi ulama and Muslim-Brother preachers in the country’s Sunni-peopled peripheries.
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40

Sarban, Author. The Sarban Omnibus: Ringstones, The Sound Of His Horn, The Doll Maker. Black Mask, 2008.

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41

Kurdi, Mahabad. Hangaw-i yakam lyrawa dasti pykird: Gashtyk bo akadimya-y sarbazi Masum Qorqmaz u-bashur-i rozhawa-y Kurdistan. Weşanên Rewşen, 1992.

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42

Dudoignon, Stéphane A. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190655914.003.0001.

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Touching on the guerrilla activity of the 2000s and early 2010s on Iran’s eastern (Baluch) and western (Kurdish) borderlands, the introduction discusses early-twenty-first-century Western, (particularly U.S.) geopolitical views of the Sunni minority issue in the country, and of its possible political and military instrumentation against the Islamic Republic. The author skims through the gradual rediscoveries, by domestic and international research, of the transformation of tribes and tribal might as a political factor in Middle Eastern societies, and of the emergence and progressive politicisation of Sunni identity within a Shia-majority Islamic Republic. The author especially sheds light on the particular political pragmatism that was developed by Tehran and the Sarbazi ulama, since 1979, in their mutual relations.
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43

Wanli, Ismat Sharif. Awirdanawayak la-rabirdu u-ysta u-dahatu-y sitratizhyat-i siyasi u-sarbazi bizutinawa-y nishtimani Kurd u-witaryk sabarat ba-rypywan-i azadi. Sara Distribution, 1994.

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44

Dudoignon, Stéphane A. Modernisation vs. Secularisation. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190655914.003.0003.

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The chapter analyses the chrestomathies (tadhkiras) of Persian-language Sunni religious poets have published in Iranian Baluchistan since the late 1990s. It demonstrates how the ulama of the Sarbaz nexus, and their centralised transregional madrasa network, have managed to impose their discursive hegemony in Easternmost Iran, with the assistance of local Shia-background institutions and NGOs patronized by Guide Ali Khamenei. This triumph of the Islamic discourse of the Deoband School in Iranian territory, and the eclipse of tribal authority from Baluch memory, are explained here as effects of the anti-tribal modernisation policy implemented by the Pahlavi monarchy and its encouragement of Shia migration to the country’s Sunni-peopled peripheries – which had been exposed, already, by Iranian anticolonial discourse of the 1960s-70s.
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45

Stumpp, Stefan, Daniel Michelis, and Thomas Schildhauer, eds. Social Media Handbuch. Nomos Verlagsgesellschaft mbH & Co. KG, 2021. http://dx.doi.org/10.5771/9783748907466.

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The Social Media Handbook provides guidance on long-term developments in the ever-changing social media sector and explains fundamental interrelationships in this field. It describes a strategy model for the development of one’s own solutions, summarises the theories, methods and models of leading authors and shows their practical application, while also highlighting current developments and dealing with the topic of data processing in social media. An examination of the platform economy with its economic functions facilitates the classification of business models in social media. The book also shows how platforms and their algorithms can influence our actions and shape our opinions. With contributions by Prof. Karin Bjerregaard Schlüter, Andrea Braun, Franziska Geue, Tobias Knopf, Markus Korbien, Prof. Dr. Daniel Michelis, Stefan Pfaff, Thanh H. Pham, Tom Reichstein, Prof. Dr. Anna Riedel, Michael Sarbacher, Prof. Dr. Dr. Thomas Schildhauer, Prof. Dr. Hendrik Send, Dr. Stefan Stumpp, Prof. Dr. Sebastian Volkmann, Jan-Benedikt Weber, Julia Weißhaupt, Norman Wiebach und Prof. Dr. Christian Wissing.
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46

Dudoignon, Stéphane A. After 1979. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190655914.003.0005.

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The purpose of this chapter is to show how the Pahlavi monarchy (1925-79) has reacted to the creation of the Islamic University of Medina, in 1961, by allowing in Easternmost Iran the development of Deobandi madrasa teaching and reformed Sufism. It suggests that since then, the Hanafi School of Islamic law and jurisprudence has begun to re-emerge during those years as a specifically Persian if not Iranian, tradition that contested Shia hegemony within Iran while opposing cross-border Wahhabi influence. Reconstructing the demographic change and interethnic cum inter-confessional violence that preceded and went with the revolution of 1979 in Iranian Baluchistan, the author shows how, thanks to the region’s Deobandi Sunni religious establishment’s ultimate acceptance of Khomeini’s rule, the new regime paved the way for the Sarbaz nexus to assess their position as guarantors of social peace and intermediaries between the state and a new-brand ‘Sunni community of Iran’.
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47

Dudoignon, Stéphane A. Since 1993. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190655914.003.0006.

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In the decades after Khomeini’s death, the oases world’s middlemen class of Iran’s Baluch society has produced political figures able to wield nationwide influence. While maintaining pressure on Tehran from within, the Iranisation of Deobandi religious schools (and of the Kurdish-born Muslim-Brother militant networks) helped reinforce Iran’s national cohesion despite periods of sharp tension. This permitted Deobandi leaders and their Muslim-Brother allies to obtain, under Reformist presidents Muhammad Khatami (1997-2005) and Hasan Ruhani (since 2013), concessions in terms of local government and representation of the minorities. At the same time, the underdevelopment of Iran’s Sunni-peopled marches, the continuous degradation of their ecological situation, the confiscation of the revenues of cross-border smuggling by the Islamic Republic’s paramilitary bodies, the limited reforms implemented since 2013 by the Ruhani administration, the June 2017 ISIS/Daesh-claimed attacks in Tehran and the anti-Sunni repression that followed have fuelled new waves of ‘tribal feud’. This growing violence highlights the contrast between the ability shown by the Sarbaz nexus of Deobandi Sunni ulama to develop nationwide influence, on the first hand, and, on the other hand, the limits of these middlemen’s leadership on Baluch society.
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