Abdolhosseini, A., & Hamedi, M. H. (2020). Naqqāshi-ye Qahvehkhāneh (Gozideh-ye Maqālāt va Goftogu-hā) [Coffeehouse Painting (Selected Articles and Interviews)]. Tehran, Iran: Ketāb-e Ābān.
Afzaltousi, E., & Mohajeri, M. (2021). An Hypertextuality Analysis of Animal’s position in the Miniatures of the «Rakhsh fights the Lion» in the tenth century AH. Negarineh Islamic Art, 8(21), 36-51. https://doi.org/10.22077/nia.2021.4295.1455
Ahmed, S. (2014). The cultural politics of emotion (2nd ed.). Edinburgh University Press.
Alipour, R., & Sheikhezadeh, M. (2016). Nembādshenāsi-ye Negāh-e Rostam-e Khofteh va Nabard-e Rakhsh va Shir az Manzar-e Kherad va Ostureh [The Symbolism of the Gaze in the Sleeping Rostam and the Battle of Rakhsh and the Lion from the Perspective of Wisdom and Myth]. Peykareh, 5(10), 5–15.
Allen, M. (2017). The SAGE encyclopedia of communication research methods. SAGE.
Aydenloo, S. (2010). Introduction to Naqqâli in Iran. Research on Mystical Literature, 3(4), 35-64.
Aydenloo, S. (2012). Features of Scrolls and Tales of Naqqâli (Narration). Journal of Poetry Studies, 3(1), 1-28. doi: 10.22099/jba.2012.287
Bennett, J. (2010). Vibrant matter: A political ecology of things. Duke University Press.
Berlant, L. (2016). The commons: Infrastructures for troubling times. Environment and Planning D: Society and Space, 34(3), 393–419.
Callon, M., & Law, J. (1995). Agency and the hybrid “collectif.” South Atlantic Quarterly, 94(2), 481–507.
Caracciolo, M. (2014). The experientiality of narrative: An enactivist approach. De Gruyter.
Caracciolo, M., & Kukkonen, K. (2021). With bodies: Narrative theory and embodied cognition. Ohio State University Press.
Coleman, R. (2018). Infrastructures of feeling: The materiality of affect in digital spaces. Theory, Culture & Society, 35(4–5), 100–122.
Dabashi, H. (2015). Persophilia: Persian culture on the global scene. Harvard University Press.
Davis, D. (Trans.). (2016). Shahnameh: The Persian book of kings. Penguin.
DeLanda, M. (2006). A new philosophy of society: Assemblage theory and social complexity. Continuum.
DeLanda, M. (2016). Assemblage theory. Edinburgh University Press.
Deleuze, G., & Guattari, F. (1987). A thousand plateaus (B. Massumi, Trans.). University of Minnesota Press.
Eslami Nodushan, M. A. (1991). Nāmeh-ye Nāmvar: Gozide-ye Shāhnāmeh-ye Ferdowsi [The Book of the Famous: Selected Passages from Ferdowsi’s Shahnameh]. Tehran, Iran: Sokhan.
Ghasem, F. (2016). Barrasi-ye Sonnat-hā-ye Qessekhāni-Naqqāli va Sakhtār-e Revāei-ye Dāyere-i dar Hemāseh-hā-ye Shafāhi-ye Bonyād [An Examination of Storytelling–Naqqāli Traditions and Circular Narrative Structure in Foundational Oral Epics]. Kohan-Nāmeh-ye Adab-e Fārsi, 7(4), 101–132.
Grossberg, L. (1988). Postmodernity and affect: All dressed up with no place to go. Communications, 10(3–4), 271–293.
Haraway, D. (1991). A cyborg manifesto. In Simians, cyborgs, and women (pp. 149–181). Routledge.
Haraway, D. (2016). Staying with the trouble: Making kin in the Chthulucene. Duke University Press.
Hasanzadeh, E., & Yahaqqi, M.-J. (2024). Qodrat-e Jādūyi-ye Ashyā dar Shāhnāmeh: Tabaqehbandi va Tahlil [The Magical Power of Objects in the Shahnameh: Classification and Analysis]. Pazhūheshnāmeh-ye Adab-e Hemāsi, 20(1), 33–56.
Homayi, S. J., Youzbashi, M., & Sarmad, Z. (2024). Falsafeh-ye Jang va Zedd-e Jang dar Shāhnāmeh-ye Ferdowsi bā Negāhi Digar [The Philosophy of War and Anti-War in Ferdowsi’s Shahnameh from Another Perspective]. Sabk-Shenāsi-ye Nazm va Nasr-e Fārsi, 17(9), 197–228. http://10.0.86.18/bahareadab.2024.17.7552
Kiyani Bidegli, S., & Fatehi, A. (2019). Moqāyeseh-ye Anāsor-e Ejrāei dar Naqqāli va Taʿziyehkhāni [A Comparison of Performance Elements in Naqqāli and Taʿziyeh Recitation]. Olum-e Adabi, 15, 193–229.
Kohn, E. (2013). How forests think: Toward an anthropology beyond the human. University of California Press.
Latour, B. (1993). We have never been modern (C. Porter, Trans.). Simon & Schuster.
Latour, B. (2005). Reassembling the social: An introduction to actor-network-theory. Oxford University Press.
Patton, M. Q. (2003). Qualitative research & evaluation methods (3rd ed.). SAGE.
Rastgar Fasayi, M. (2021). Peykargardāni dar Asātir [Metamorphosis in Mythology]. Tehran, Iran: Institute for Cultural Studies and Research.
Rāvandi, M. (2003). Tārikh-e Ejtemāʿi-ye Irān [Social History of Iran] (3rd ed.). Tehran, Iran: Negāh.
Richard, F. (2013). Composite figures in the Hadīqat al-haqīqa va sharīʿat al-tarīqa of Sanāʾī. In R. Hillenbrand, A. C. S. Peacock, & F. Abdullaeva (Eds.), Ferdowsi, the Mongols and the history of Iran: Art, literature and culture from early Islam to Qajar Persia. I. B. Tauris.
Shamsi, M. (2026). Naqqāshi, Sūẑeh, Enqiyād: Dalālat-hā-ye Siyāsi-ye Naqqāshi-hā-ye Qājār [Painting, Subject, Subjection: Political Implications of Qajar Paintings] (Unpublished doctoral dissertation in Sociology). Allameh Tabataba'i University.
Sharifzadeh, R. (2018). Mozākereh bā Ashyā: Bruno Latour va Nazariyeh-ye Koneshgar–Shabakeh [Negotiating with Objects: Bruno Latour and Actor-Network Theory]. Tehran, Iran: Ney.
Star, S. L. (1999). The ethnography of infrastructure. American Behavioral Scientist, 43(3), 377–391.
Tajbakhsh, A. (2003). Tārikh-e Tamaddon va Farhang-e Īrān (Doreh-ye Qājāriyeh) [History of Iranian Civilization and Culture (The Qajar Period)]. Shiraz, Iran: Navid-e Shiraz.
Wolfe, C. (2010). What is posthumanism? University of Minnesota Press.
Zarghni, E. (2009). Rakhsh va Viẑegihā-ye u dar Shāhnāmeh-ye Ferdowsi [Rakhsh and Its Characteristics in Ferdowsi’s Shahnameh]. Fasl-Nāmeh-ye Takhassosi-ye Adabiyāt-e Fārsi-ye Dāneshgāh-e Āzād-e Eslāmi-ye Mashhad, 19, 166–186.
Zokaei, M. S., & Veisi, S. (2022). Understanding the emotional structure of Iranian society through the lens of cyberspace: towards presenting a theory. Sociological Cultural Studies, 13(1), 27-55. https://doi.org/10.30465/scs.2022.39137.2492