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The article dwells on the study of Zulaikha’s image in the “Tafsir Tabari” translation and its reflection in Persian-Tajik poetry from the 10th to the 12th centuries. It is noted that the studied subject has a great importance in the literature; it is devoted to a person who is the embodiment of chastity, love and knowledge. In Quranic legends and commentaries Zulaikha’s image as a wife of the Egypt ruler is also depicted in various guises. At first, she appears in the image of a lustful and frivolous woman, then, especially at the end of the Persian-Tajik literature narratives, Zulaikha admits her sins and becomes a pious and virtuous woman.

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The studying of Persian-Tajik literature influence on Uighur poetry and prose reveals amazing facts and interesting materials that testify to the Tajik and Dari power, and the significance of literature in this language. The Uighurs were able, through their alphabet, to give a second life not only to the Buddhist, but also to the ancient Christian written heritage. Moreover, together with the Tibetans, they translated Indian and Buddhist works from Sanskrit into their language. Their other merit is the translation of works from Chinese and Tocharian languages. Obviously, that cultures and civilizations developed in parallel. For example, thanks to the Great Silk Road, not only the influence of Sogdians culture along this road was felt, but also a dialogue of cultures took place. In particular, the study of the northern and north-western parts of China reveals their connection with Iranian civilization and Turkic culture. The Silk Road was also under the control of Sogdians ensuring in the 7th and 8th centuries the residence of the Persian-speaking and Turkic-speaking population in the regions of China. This circumstance subsequently caused the appearance of the Persians in China. For hundreds of years the Uyghur people, living in Western China, made a huge contribution to the penetration of Persian culture and literature into ancient China.

In the history of friendship between the Uzbek and Tajik peoples, a special place is occupied by friendly relations, literary cooperation and spiritual affinity between Abdurrahman Jami and Alisher Navoi. These two great figures of Oriental literature lived and worked in the 15th century, in the capital of the Khorasan Timurid state, in Herat, and all their lives they have collaborated in the works and public affairs. They were great writers and thinkers of the time, and it was they who initiated the Uzbek-Tajik friendship that flourishes today.

The article discusses the Soviet concept of "great friendship" ("velikaia druzhba") in Tajik literature in the 1940s and 1950s. It comments on the work of several authors, including the stories and poetry of Sadriddin Aini, Foteh Niyozi, and Mirzo Tursunzoda. The author also analyzes the writings of Iranian émigré and Soviet Tajik poet Abulqasim Lahuti and Iranian scholar Sa'id Nafisi. Themes explored include Soviet nationalist policies, Soviet-Iranian relations, and World War Two rhetoric.

This article offers an overview of Soviet Tajik Fiction under Stalinism (1920s–1950s) and during de-Stalinization (1950s–1970s) by contemplating the move from Bukhara to Dushanbe as a setting for Tajik stories and novels. In particular, it details the two main literary genres of the period, namely historical and psychological fiction. It argues that when tracing the main stages of evolution of Soviet Tajik fiction from the point of view of the setting one should mainly consider the works by Sadriddin Ayni, Jalol Ikromi and Fazliddin Muhammadiev. [ABSTRACT FROM PUBLISHER]

This is the first Italian translation of some selections from the Ëddoštho *"Remjniscences" of Sadriddin Ajni (Bukhara 1878-Dushanbe 1954), the author commonly regarded as the leading representative of modern Tajik literature. Ajni's Reminiscences, divided into four parts and published between 1948 and 1954, are a collection of lively short-stories where the author described his childhood spent in two villages near Bukhara, as well as his youth and schooldays at the madrasa in the last two decades of the 19th arid the beginning of the 20th century. Parts I and II were more often translated into many languages, both in the Republics of the former Soviet Union and in other countries. Translations in Russian (parts I-IV), German and French (parts I-II) have appeared in the 1950S. In English, separate chapters from the work have been published in academic journals from the 1950S onward; the most recent English translation (part I) is The sands of Oxus. Boyhood reminiscences of Sadriddin Aini, tr. by J.R. Perry and R. Lehr (Costa Mesa, Mazda Publishers, 1998). [ABSTRACT FROM AUTHOR]

Focuses on the myth and nonmyth of violence in Tajik culture. Traditional concepts of Tajik demons; Representation of the Tajik demons; Description of the Tajik culture.