The traditional local game “Alak-Bazi” from Zavareh has been recognized as the fourth intangible cultural heritage of the city to be officially listed on the national intangible heritage register.
Mohsen Hadi Tahanzavareh, a cultural heritage advocate, announced that through the dedicated efforts of the Zavareh Historical and Cultural Heritage Association and cultural supporters, the traditional game “Alak-Bazi” has been successfully added to the country’s intangible cultural heritage list.
As reported by ISNA and stated by Mohsen Hadi Tahanzavareh, the game was presented and approved at a session of the National Intangible Cultural Heritage Policy Council. Held at Fin Garden in Kashan, the council thoroughly reviewed documentary evidence, including videos, photographs, audio recordings, and written materials describing the game’s rules and details. Consequently, “Alak-Bazi” was inscribed as the fourth intangible cultural heritage item from Zavareh. Earlier, Zavareh’s “Nakhl-Gardani” (palm-bearing procession), blacksmithing craftsmanship, and “Pamenbari” chanting had been registered as well.
He further mentioned that historians and experts date this game back over 2,500 years. Initially introduced by the Indians, the game gradually entered Iranian culture and has undergone changes over time.
The head of the Association for the Preservation of Cultural and Historical Heritage of Zavareh spoke about the history of the game: The local game “Alak-bazi Zavareh” (with a stressed “L”) differs significantly from the game “Alak-Dolak,” which is played in most parts of the country. The differences in gameplay, terminology, and the equipment used (stick, alak, and mountain) make this game unique and distinctive. These special features of this traditional-historical game paved the way for its registration on the national intangible heritage list.
Hadi-Tahan Zavareh added that, based on evidence and oral traditions passed down in Zavareh, the age of this game can be estimated to be more than 300 years.
He continued by stating that the most important characteristic of Alak-bazi Zavareh is that, unlike other games, it has no age restrictions—children, teenagers, adults, and elders all participate.
This cultural heritage activist also noted that the game is predominantly male, as it is mainly a strength-based game that helps build muscle power, especially in the hands and arms. The presence of spectators around the game is also notable and indicates the community’s deep attachment to the game, although spectators positioned behind the mountain mostly play the role of “sarshekastan” (observers who watch the game unfold), since the Alak is thrown from the middle of the field toward the target or mountain.
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Hadi Tahan Zavareh spoke about the equipment used in this traditional game: Alak-bazi involves the “alak,” a double-ended wooden stick (similar to a pencil) that is sharpened at both ends, about 15 cm long and 5 cm in diameter. In the past, carpenters and woodturners crafted alaks using woodworking axes, but nowadays they are mostly made uniformly on lathes. Thicker alaks are known as “Ghorghori.” The alak stick itself is typically a wooden piece about 5 cm in diameter and 50 cm long. Historically, those with greater strength would make thicker and longer alaks. Generally, most households owned an alak and its stick.
He added that the “kooh” (mountain) is another essential element of the game, consisting of stacked stones about 50 cm high. The game and the act of throwing the alak, called “lak-zadan,” start from beside this stone pile. The kooh serves as the target and marker for the alak throws. Competitive boasting and challenges, known as “kori-khani,” have always been a strong part of the game, both historically and today. Players with greater throwing power, accuracy, and skill tend to be more successful. The game is played with a minimum of two and up to 10 or more participants on a large field, nearly one hectare in size.
The head of the Association for the Preservation of Cultural and Historical Heritage of Zavareh also noted that the location for the game, due to the nature and risks of alak throwing, must be outside the city in a flat, spacious area. In the past, one of the main spots for Alak-bazi in Zavareh was where the city’s Welfare Office now stands, known as “Bagh-e Mazar.” Behind the Green Dome of Zavareh, groups often gathered to play, and today the game is still held in open spaces. Alak-bazi is usually played in spring and mostly autumn, when the weather is milder, as well as on Fridays.
Hadi Tahan Zavareh pointed out that the Alak game in Zavareh has no fixed time limits; sometimes players continue from morning until evening, and other times from midday until sunset. Regarding the rules, he explained that the players are divided into two equal teams. One team stands beside the target, called the “kooh” (a pile of stones), while the other team positions itself at the opposite side, in the center of the playing field. The team next to the kooh takes turns hitting the alak with a stick to strike and throw it toward the opposing team—this action is called a “gal.” Each player is allowed one gal hit.
He added that if the alak hits the kooh, the player who made the gal must sit down. If the following gals also hit the target, the teams switch places, and it becomes the other team’s turn to hit. If the alak misses the kooh, the player who made the gal can perform up to three “lak” hits, where they strike one end of the alak with the stick to lift it off the ground. Then, they may hit the raised alak twice more with the stick to throw it toward the opposing team.
The head of the Zavareh Cultural Heritage Association explained that these lak hits are called “alak,” “dolak,” and “se-lak” for the first, second, and third hits, respectively. If after these three hits the opposing team fails to return the alak to the target, the first stage of victory for the initial team is recorded, known as “rah aval” (first stage). Missing the next lak results in the second victory stage, called “rah dovom” (second stage), and if the opposing team fails again during the third stage, called “rah sevom,” it is referred to as “doppel.” If the doppel is not broken, the player is rewarded by restarting the game twice.
Hadi Tahan Zavareh stated that in the subsequent rounds, the remaining members of the first team also take turns performing the “gal” and follow the same procedure. The opposing team then plays similarly, completing all the stages like the first group. The team that causes the other to receive more “dopol” wins the game. This game has numerous rules and terms that are strictly applied, showcasing the precision and seriousness of this 300-year-old traditional team game from Zavareh.
He mentioned several common terms used in Alak, including gal, lak, suzundan (burning), dopol, ser, chob gozastan (placing the stick), nasukht dopol (unburned dopol ), rah yek (first stage), rah do (second stage), rah se (third stage), doppel ziri khak (dopol under the ground), kat kesh, alak-dolak, selak, pouch kardan (resetting), marz bandi (boundary marking), to hava gereftan (catching mid-air), tah raftan, baloo umadan, among others.
He further clarified some of these terms and rules: “Suzundan” or “burning” describes the alak hitting the target known as the “kooh”—meaning the alak is considered burned when it strikes the kooh by the opposing team.
Regarding “pouch kardan” (resetting), he explained that if the alak misses the kooh and lands behind it, the player picks up the alak and places it on the ground about two meters in front of the kooh. This move counts as one lak and can only be used as a replacement for the first lak.
Mohsen Hadi Tahan Zavareh explained the term “Kor Kardan” (blinding) as follows: if, while a player is about to strike the alak, an opponent picks up the alak, moves it from its spot, or accidentally touches the player’s foot causing the alak to lose its position, this action is called “Kor Kardan.” In such cases, the alak must be “blinded,” meaning it is held in front of the player’s eyes and then dropped so it lands back in its original place.
He further described “Halat-e Pol” (bridge position) as a situation where the tip of the alak is ideally positioned facing the opposing team, allowing the player to easily lift the alak off the ground with a light strike and follow up with a second hit.
Regarding “catching the alak mid-air,” he explained that if during a throw (either a gal or lak strike) the opposing player catches the alak before it touches the ground, the alak is considered “burned,” which is the same as hitting the target (kooh) and results in the same outcome.
Terms such as “Doppel Ziri Khak” (double under the ground) and “Seppel Ziri Khak” (triple under the ground) refer to reserved double prizes.
Lastly, “Serro” is another term for doppel and comes from “Se Rah” (three ways), indicating that the player failed to hit the target in the first, second, and third attempts.
Mohsen Hadi Tahan Zavareh also pointed out several rules of Zawareh’s Alak game, explaining: If during a lak strike the alak stick touches the alak but the alak does not lift off the ground, it still counts as one lak—any slight contact between the stick and the alak is considered a lak. If a player’s body touches the alak while striking, it is also counted as a lak. If a player drops the alak stick during the game and an opponent picks it up, the player loses, and the next player must continue the game. The tasks of hitting a gal or scoring bonus daks (doppel) can be assigned to other team members.
He added that in Zavareh, especially within the city, many ancient religious ceremonies and traditional food remain preserved, each possessing unique features. These traditions are distinctive to the region and qualify for inclusion in Iran’s intangible cultural heritage list. He expressed hope that, through collaboration with the Ardistan cultural heritage department and other enthusiasts, they will be able to compile historical documentation and register these customs as intangible heritage in the near future.
