1. Georgian sources count the deportees slightly higher than the numbers mentioned in Persian sources (Muliani 2001, 204). However, all these numbers may only include major waves of migrations and do not account for (unreported) smaller waves of, or sporadic and casual, migrations.
2. There exist many references to, and translations of, (part of) that book. However, these may not be credible and correct.
3. This book chapter—particularly the section entitled “Modern SelfRepresentation of Fereydani Georgian Identity” and the discussions of the three Fereydani Georgian peak experiences—relies heavily on, and may largely overlap with Rezvani (2009a). This text is reproduced after explicit permission from the journal Anthropology of the Middle East, and Berghahn Publishers.
4. Eskandar Beyg Monshi uses the toponym “Tianat va Erzad”, which can best be translated as “Tianeti and its vicinity, and Erzad”. Aznaur-ebi (the plural form of Aznauri) were Georgian nobility. Eskandar Beyg Monshi talks about Aznavar-an (the plural form of Aznavar) and ozama (notables). In addition to the members of petty and upper nobility, notables may have included priests. The Fereydani Georgian family name Khudsiani has its Caucasian Georgian counterpart Khutsishvili, which may be derived from Khutsesi (priest) and mean son of a priest.
5. See Rezvani (2008) for a more elaborate discussion.
6. Muliani’s (2001, 79-82) book, Jaygah-e Gorjiha dar Tarikh va Farhang va Tammaddon-e Iran [The Georgians’ Position in Iranian History, Culture and Civilization], is a well-documented, and so far the best historical work on the Iranian Georgians written by a Fereydani Georgian. Muliani mentions at least 41 Iranian Georgian statesmen aside from the members of the Safavid royal dynasty, as well as many poet s and writers who were at least partially Georgian. By comparison, that book does not discuss elaborately the Golden Age of Georgian history in the twelfth century.
7. The Persian text is available from Gorjian-e Iran dar Tarikh [Iranian Georgians in History], “Qowm-e Gorji” (The Georgian Ethnic Group), http://www.kartvelebi.blogsky.com/?PostID=120 (accessed 12 December 2007, my translation).
8. There are plenty of their depictions in many venues relating to the Fereydani Georgians and both are also depicted on the cover of Muliani’s (2001) book.
9. Owing to the shortage of space, longer discussions were not possible. More elaborate discussion of Fereydani Georgian peak experiences, in English, can be found in Rezvani’s (2009a) article entitled “The Fereydani Georgian Representation of Identity and Narration of History: A Case of Emic Coherence”.
10. For a detailed discussion of the Afghan-Safavid relationship and history, see Lockhart (1958).
11. Nearly at the same time that Fereydani Georgians fought the Afghans, many Bakhtiyari tribes also fought against the Afghans in the Bakhtiyari mountains and safeguarded Bakhtiyari mountains from further Afghan incursions (Rahimi 2001, 27).
12. More elaborate discussion of this event’s narration touching upon Shi’ite symbolism and the narration of the battle of Karbala, in English, can be found in Rezvani’s (2009a) article entitled “The Fereydani Georgian Representation of Identity and Narration of History: A Case of Emic Coherence”. Although this event’s narration displays plenty of resemblances with, and inspirations from, the Shi’ite narration of battle of Karbala, longer discussions were not possible in the current article owing to the shortage of space.