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Journal articles on the topic 'Qajar dynasty'
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1
Aliev, Akper, Sarkhan Bashirov, Yaroslav Volkov, Ilgar Asadov, and Razzaq Rajabov. "The origin of the Qajar Shah dynasty according to their Y-DNA." Genesis: исторические исследования, no. 10 (October 2022): 100–107. http://dx.doi.org/10.25136/2409-868x.2022.10.36692.
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The subject of the study was the genealogy of the Qajar dynasty, which ruled Iran in 1795-1925. Documentary sources indicate Gara Piri bey Qajar (XV century – 1513), the first beglyarbek of Karabakh with the center in Ganja (now Azerbaijan) as the earliest ancestor of the dynasty. At the end of the XVI century, the great–grandson of Gar Piri bey was appointed Shah Abbas I beglyarbek of Astrabad (now Gorgan, Iran), from whose descendant - Agha Muhammad Khan Qajar (1741-1797), the shah dynasty began. Agha-Mohammed Khan himself traced his family back to a legendary ancestor named Qajar, the son of Sartak-noyon from the Mongolian Jalai tribe, the mentor of Genghisid Argun Khan (1284-1291). According to other sources, the Qajars are a Turkoman tribe that settled in Transcaucasia during the Mongol period. These data on the early history point to the Qajar dynasty as having originally Central Asian origin. In 2007, a study of the Y-DNA of two modern representatives of different lines of the Qajar dynasty was conducted. Tests have shown that both lines really originate from a recent common paternal ancestor and belong to haplogroup J1-M267, widespread in the Middle East. However, apart from the genetic confirmation of the common paternal origin of these two lines and the declaration of the marginality of the ancestral legend, there is virtually no analysis in the work that gives a definitive answer to the question of the origin of the dynasty itself. In the development of this work, a more in-depth study of Y-DNA by new generation sequencing methods was carried out. The paternal origin of the Qajar dynasty from the indigenous population of the northern regions of Azerbaijan has been revealed.
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Pedram, Behnam, Mahdi Hosseini, and Gholam Reza Rahmani. "The Importance of Painting in Qajar Dynasty Based on the Sociology Point of View." Journal of History Culture and Art Research 6, no. 3 (June 16, 2017): 985. http://dx.doi.org/10.7596/taksad.v6i3.967.
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<p>The paintings of Qajar dynasty are the most thriving and important artworks in Qajar dynasty. Studying Qajar painting helps importantly to identify and study the art and culture of Qajar dynasty. Existence of lots of paintings, diversity of designs, color and subject, combining tradition and modernism were factors for selecting this dynasty to investigate. As the painting is the visual history of each era, sociology studying of painting in this dynasty will make one to understand common culture and thinking of people in that society. Amount of influence of western culture especially during Naser al-Din Shah Era has been at the same time with the creation of these paintings and combination of these paintings with our past legacy schools lead us to the thinking and willing of Qajar artists. As Qajar art and different kinds of painting art were the foundation of contemporary Iran’s painting by a research around this Dynasty, the reasons of excellence, lacks and origins of contemporary painting of Iran can be understood. Research methodology at the beginning was based on library studies while there were little reading resources in books, magazines, internet, documentation, presence in places and photography and then studying of what was seen heard and read.</p>
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Partowazar, Baharak, and Fakhreddin Soltani. "Chronological Study of Iran-U.S Relations (1785-1997)." Journal of Public Administration and Governance 6, no. 4 (November 2, 2016): 38. http://dx.doi.org/10.5296/jpag.v6i4.10333.
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Relationship between Iran and the United States started with a Trade Agreement during Qajar dynasty during Amir Kabir chancellorship, though formal diplomatic relationship was not established until 1944.During Pahlavi dynasty, their relationship improved and after the Islamic revolution their relationship transformedinto the hostility.Therefore, Iran-U.S relation has experienced complex changes. This article attempts to study major shifts in Iran-U.S relationssince Qajar dynasty until the end of Rafsanjani presidency in the Islamic Republic of Iran.
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Abdullah, Shwana Rasul, and Qadir Mohammed Mohammed. "Education System Health Condition in the Time of Naser al-Din Shah Qajar(1848-1896)." Journal of University of Raparin 9, no. 2 (March 29, 2022): 140–55. http://dx.doi.org/10.26750/vol(9).no(2).paper6.
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This research paper is to portray education system and health condition during Qajar dynasty specifically in the time of Naser al-Din Shah Qajar who ruled from 1848-1896. Regarding to health condition the situation was bad; shortage of medical services, disobeying health instructions, and spread of plague and cholera caused a large number of people to catch serious diseases who eventually died. It is worth to say that if there hadn’t been Western health staff and foreign medical aids, the public health of Qajar society would have been even worse. Referring to education and teaching field during the era of Qajar dynasty was that Iranian society depended on family disciplines to raise and educate their children. Having strong religious beliefs among people was the reason to force their children to enroll at schools of the mosques so that they could receive religious education.
It can be said that with the help of some foreign agents and sincere local educators the condition of education system improved after they had introduced Western education methods and provided learning means.
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Aqiq Jafarzade, Gulnar. "Literary Chronicles of the Qajars’ Epoch." European Journal of Social Science Education and Research 5, no. 1 (April 1, 2018): 170–73. http://dx.doi.org/10.2478/ejser-2018-0019.
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Abstract Following a historical appraisal and the progress of literature and poetry during the Qajar era, this article focuses on the specific literary environment in nineteenth century. As literature has effect in all areas such as cultural, social and other affairs, it is important to remember that Qajars’ rulers Fathali Shah and Nasiraddin Shah had an influential role in the comprehensive evolution of the literary environment in this period. Literary chronicles covered the works written during Qajar dynasty can be considered the most important sources for researching literary processes. Circle of poets inside and outside of the court led the new founded literary movement “bazgasht” (“Return”), turning to the their predecessors for the inspiration in this period. The most important and wealthy genre of literature were tazkiras (biographical books of anthology), based on the original source materials in Arabian, Persian, and sometimes in Turkish, especially written about poets and poetry.
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Sharifi Nejad, Ensieh. "Study of Kashan Metalworking During Qajar Dynasty with a Religious Approach." International Journal of Multicultural and Multireligious Understanding 8, no. 4 (April 14, 2021): 454. http://dx.doi.org/10.18415/ijmmu.v8i4.2470.
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This article examines the close relationship between human and religious thoughts, ideas, and beliefs and their artistic manifestations. Since Qajar metalworking has been significantly influenced by religion and also these works are one of the most important immortal documents for studying social, political, cultural, and economic conditions in the Qajar dynasty, the present research was conducted. The main goal of this research is to clarify whether the metalworking of this period has a trend towards evolution? What are the changes of the decorative elements and motifs and symbols, and in the meantime, what effects have religious thoughts and beliefs as an important factor in human life, on the evolution of Qajar metalworking? The research method was library-documentary; however, the field research method has also been used for the works of the Central and Anthropology Museums in Mashhad along with interviews and photography of the works of several collectors in Kashan such as Mr. Moshki, Mr. Masoudi Niasar, and Mr. Sharif.
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Bachtin, Piotr. "Wychowanie mężczyzn (Taʾdib al-redżāl): przekład z perskiego z komentarzem tłumacza." Studia Litteraria 16, no. 3 (2021): 169–95. http://dx.doi.org/10.4467/20843933st.21.013.14003.
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Artykuł zawiera przekład z języka perskiego utworu Taʾdib al-redżāl, czyli Wychowania mężczyzn − satyrycznego traktatu, napisanego prawdopodobnie w 1886/1887 roku przez anonimową irańską arystokratkę związaną z dynastią Kadżarów − wraz z komentarzem tłumacza, interpretującym tekst jako dowód przemian społeczno-kulturowych w okresie późnokadżarskim, a także zwiastun dyskursu nowoczesności i ruchu wyzwolenia kobiet w Iranie. The Education of Men (Ta’dib al-Rejāl): The Translator’s Commentary This paper contains a translation, from Persian into Polish, of Taʾdib al-Rejāl or The Education of Men − a satirical treatise written probably in 1886/1887 by an anonymous woman associated with the Iranian Qajar dynasty – complemented with the translator’s commentary interpreting the text as evidence of the socio-cultural changes in the late Qajar era as well as the prelude of the discourse of modernity and women’s liberation movement in Iran.
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Kiani, Mohammad Ghorban. "The Role of Ardalan’s Dynasty in Iran’s Political Structure." International Letters of Social and Humanistic Sciences 18 (December 2013): 76–83. http://dx.doi.org/10.18052/www.scipress.com/ilshs.18.76.
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This paper aims at studying the role of Ardalan’s dynasty in the political system of Iran. Going through a brief overview of the political situation of Kurdistan during Ardalan supremacy, this study is primary focused on describing Ardalan’s situation in political structure of Iran. Similar with governors in other parts of Iran, Ardalan authorities were considered as the political elites of Iran and possessed a special and unique political status among the states of Iran from Safavid to Qajar periods. Also, they were always, or at least most of the times, were among the topmost states of Iran attained the high authority and power. Ardalans had always benefited from the most prominent epithets and titles including Sultan, Khan, Baig, governer, and Biglar Baigy and they ruled their kingdom in much of the historical period covered in this study. Since Ardalans were the ruler of Kurdistan region before the Safavid dynasty, both Safavid and Qajar kings maintained them as rulers over their inherited and inborn region.
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Sohrabi, Narciss M. "MEMORIALIZATION OF WAR BETWEEN CONFLICTS OF INTEREST BEFORE AND AFTER THE ISLAMIC REVOLUTION: PUBLIC ART AND PUBLIC SPACE IN IRAN." ARTis ON, no. 7 (December 24, 2018): 161–70. http://dx.doi.org/10.37935/aion.v0i7.202.
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Since 1800s, numerous wars have impacted the cities of Iran. Regarding the urban artwork in Tehran, the capital of Iran, the following question comes to mind: What approach has the urban artwork adopted to represent the war and its related concepts? Adopting a documentary research approach and investigating the concept of war in different eras, this paper attempts to study the sculptures in urban spaces as documents. Based on the books and historical documents, a total of 192 sculptures, which were built from the Qajar dynasty to 2016 have been examined in this study. During the Qajar dynasty, the governments have used sculptures, especially the ones placed in city squares, to demonstrate their power. After the Constitutional Revolution, figures denoting concepts of justice and freedom became pervasive in the squares up until the end of the Pahlavi dynasty. After the Islamic Revolution, the Iran-Iraq war has been called Sacred Defense and the goal of creating statues has been changed to express revolutionary and ideological concepts. Figurative sculptures and busts have been made as a tribute to the martyrs of the Iran-Iraq war.
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Çırakoğlu, Ahmet, and Hüdayi Sayın. "Police Force in the Formation of the Modern State: Development and Transformation of the Police Force in Iran." Journal of Humanity and Society (insan & toplum) 11, no. 4 (December 2021): 33–66. http://dx.doi.org/10.12658/m0635.
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Public security was unable to achieve any systematic order until the start of urbanization. With the formation of modern cities, the need to ensure the security of people and their living spaces were met primarily by city administrators and then by regular internal security organizations. This article discusses Iran’s security system as it existed in the pre-modern period and the internal security strategies that transformed in line with the modern understanding of the state. The concept of internal security in Iran has gone through the following four main phases: (1) military methods that had been applied by the senior administrators of the states that had ruled the region before the Qajar Dynasty, (2) the first professionalization that saw the Nazmiyya Organization established in the Qajar Dynasty through efforts to separate policing from military service, (3) the re-militarization of internal security services and focus on intelligence activities during the Pahlavi Dynasty that had been established after the Rıza Han coup, and (4) the ideological appearance of the police organization accompanied by the theo-political orientation that emerged after the 1979 Revolution. This text discusses these four phases in detail.
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Kondo, Nobuaki. "How to Found a New Dynasty: The Early Qajars’ Quest for Legitimacy." Journal of Persianate Studies 12, no. 2 (January 2, 2020): 261–87. http://dx.doi.org/10.1163/18747167-12341336.
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Abstract This paper focuses on how early Qajars established their rule and legitimacy. At first, Āqā Mohammad Khān, the first shah, imitated other rulers since Nāder Shāh, such as Mohammad-Hasan Khān Qājār, Āzād Khān Afghān, and Karim Khān Zand, in his coins and documents. Like his predecessors, he also tried to install a Safavid prince at Tehran as a puppet ruler. However, following his official coronation and his conquest of Iran, he changed the format of his royal edicts and issued extraordinarily heavy gold coins. Nevertheless, neither Āqā Mohammad Khān nor his successors created an official genealogy to legitimize their rule, instead modifying a genealogical tree of Ottoman origin to juxtapose their names alongside those of other royal families without connecting themselves directly to Biblical or Qurʾanic ancestors. The early Qajar case reveals new methods of establishing dynastic legitimacy which differed from the approach of earlier dynasties in the Persianate world.
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Pramasto, Arafah, Wira Alvio, and Sapta Anugrah. "PERSIA DI BAWAH DINASTI QAJAR DALAM PEMERINTAHAN NASHIRUDDIN SHAH PADA TAHUN 1848-1857." RUSYDIAH: Jurnal Pemikiran Islam 3, no. 1 (June 30, 2022): 55–77. http://dx.doi.org/10.35961/rsd.v3i1.410.
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Abstrak
Nashiruddin Shah merupakan penguasa keempat dari Dinasti Qajar yang memerintah Persia (sekarang Iran) selama 48 tahun yakni dari 1848 hingga 1896. Melalui metode penelitian sejarah dengan langkah-langkahnya yakni heuristik, kritik, interpretasi, dan penyajian berbentuk historiografi, penelitian ini berusaha mengungkap peristiwa-peristiwa penting yang terjadi di Persia dalam rentang waktu kekuasaannya hingga tahun 1857. Hasil riset ini menemukan sejumlah kejadian yang tergolong krusial di masa itu yakni terbunuhnya tokoh reformis Perdana Menteri Amir Kabir karena usahanya dalam memberangus korupsi, meskipun ia sangat berperan dalam menjamin Nashiruddin naik takhta dan reformasi kemiliterannya membuat Qajar berhasil menundukkan pemberontakan Salar (1851) dan kerusuhan Babiyah (1852). Bagaimanapun, akibat intervensi Inggris, Persia juga harus menanggung kehilangan klaimnya atas wilayah Afghanistan, pendudukan Inggris atas Bushehr hingga tahun 1913, dan melepaskan Khorramshahr / Mohammerah yang lalu berdiri sebagai wilayah otonomi independen. Kurun waktu tersebut (1848-1857) relatif memengaruhi corak kebijakan Nashiruddin untuk masa-masa berikutnya yang tetap dipengaruhi isu-isu reformasi internal, gerakan perlawanan rakyat, dan intervensi asing.
Kata Kunci: Dinasti Qajar, Nashiruddin Shah, Persia
Abstract
Nashiruddin Shah was the fourth ruler of Qajar Dynasty who ruled Persia (Iran in present times) for 48 years since 1848 until 1896. Historical research method is deployed through its steps such as heuristic, critics, interpretation, and historiography, due to reveal important occurances in Persia during his reign until the year of 1857. The research proves some important events which are considered as crucial, in example was assassination of the first Nashiruddin’s Prime Minister, a reformist named Amir Kabir caused by his action to eradicate corruption problem, even though he had big role in Nashiruddin ascension to the throne, and Amir’s military reforms had an impact on the defeats of Salar Rebellion (1851) and Babis Riots (1852). However caused by British intervention, Persia had to lose her claim over Afghanistan’s region, occupation of Bushehr by British until 1913, and surrendered Khorramshahr / Mohammerah which later proclaimed as an independent autonomous region. These years (1848-1857) would relatively determine the pattern of his policies in following years that full of some issues such as internal reforms, civil resistance movements, and foreign interventions.
Keywords: Qajar Dynasty, Nashiruddin Shah, Persia
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Hosseini, Azarafrooz. "Heuristic Analysis In Architecture Of Aqa-Bozorg Mosque-School In Qajar Dynasty." Journal of Islamic Architecture 4, no. 2 (December 20, 2016): 70. http://dx.doi.org/10.18860/jia.v4i2.3539.
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<p>Architecture during Qajar dynasty has witnessed significant developments. The change which was particularly prevalent in advanced form, was the combination of two function: mosque and school. An important issue in the mosque-school typology is the spatial layout of the space, so that the two functions could maintain their independence and do not cause flaws to each other. The aim of this study is to understand how the combination of religious and educational functions in one building is. In this research Aqa-Bozorg mosque-school is analyzed by heuristic analysis method in order to recognize the different factors such as space and quality of human cognition. The result shows that this place with religious function, is not limited to religious ceremonies, vast assemblies with social or political motivation, rather it could be known as set of usual belief or hidden ones which are existed in profound layer of thinking and culture of society. So not only formal speech or sermon, rather customs, architectural features, art sights and even arrangement of main features in a religious building could convey implication to the audience who are consciously or unconsciously affected and make their ideology based on this. </p>
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Yang, Yang. "Comparative Study on the Constitution Governing Movement between the Qajar Dynasty of Iran and the Late Qing Dynasty of China." Advances in Historical Studies 04, no. 05 (2015): 403–7. http://dx.doi.org/10.4236/ahs.2015.45029.
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Cronin, Stephanie. "Importing Modernity: European Military Missions to Qajar Iran." Comparative Studies in Society and History 50, no. 1 (January 2008): 197–226. http://dx.doi.org/10.1017/s0010417508000108.
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In the first decades of the nineteenth century, when the Middle East and North Africa first began to attract the sustained attention of European imperialism and colonialism, Arab, Ottoman Turkish, and Iranian polities began a protracted experiment with army modernization. These decades saw a mania in the Middle East for the import of European methods of military organization and techniques of warfare. Everywhere, in the Ottoman Empire, North Africa, Egypt, and Iran, nizam-i jadid (new order) regiments sprang up, sometimes on the ruins of older military formations, sometimes alongside them, unleashing a process of military-led modernization that was to characterize state-building projects throughout the region until well into the twentieth century. The ruling dynasties in these regions embarked on army reform in a desperate effort to strengthen their defensive capacity, and to resist growing European hegemony and direct or indirect control by imitating European methods of military organization and warfare. Almost every indigenous ruler who succeeded in evading or warding off direct European control, from the sultans of pre-Protectorate Morocco in the west to the shahs of the Qajar dynasty in Iran in the east, invited European officers, sometimes as individuals, sometimes as formal missions, to assist with building a modern army. With the help of these officers, Middle Eastern rulers thus sought to appropriate the secrets of European power.
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Farahbod, Amirreza, and Uğur Dağli. "A Conflict in the Identity of Traditional Iranian Houses: The Case of Qajar Dynasty." Open House International 42, no. 4 (December 1, 2017): 52–59. http://dx.doi.org/10.1108/ohi-04-2017-b0007.
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From an architectonic point of view, the identity of Iranian houses has become more enriched itself throughout history. Primarily, during the Qajardynasty (1785-1925)as a consequence of the social, political, and economical changes which took place, there was a turning point from traditional architectural construction to the modernism principals of construction. In this regard, this studyaims toexplore the importance of the compatibility of the termidentity of architecture in the transformation age (a period which led tothe turning point in the history of Iranian architecture) bydescriptive (including comparative and co-relational methods) and explanative-analytical methods. By evaluating the spatial characteristics of TraditionalIranian Houses (TIH), the study has developed a method of assessingthe architectural identity of the Qajar era. It alsointroduceda Top-down and Bottom-up processing method as the two main factors in shapingthe identityofan architectural style. By comparing both the objective and subjective indicators of shapingthe identity of TIH, the study also revealed that, in transitioning from the traditional construction to modern, the physical characteristics of the houses might change considerably, whilst lifestyles will not change at the same speed.
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Hakimian, Hassan. "Wage Labor And Migration: Persian Workers in Southern Russia, 1880–1914." International Journal of Middle East Studies 17, no. 4 (November 1985): 443–62. http://dx.doi.org/10.1017/s0020743800029421.
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It is common knowledge of Iranian history that at the turn of the present century iran was undergoing important social transformations. A notable feature of this period that witnessed the rising movement for constitutional reforms was a heightening of social tensions and contradictions in a traditional society that had now become subject to potent forces of change from within and without. The disintegration of the political power of the Qajar dynasty went hand in hand with an accelerating trend of economic decline, while the social fabric of the country at large was unraveled by a growing tendency for outbursts of massive social agitation and popular unrest.
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Asadi, Hasan. "Reception Customs in Qajar Dynasty of Iran from the Point of View of European Tourists." International Journal of Multicultural and Multireligious Understanding 8, no. 9 (September 20, 2021): 371. http://dx.doi.org/10.18415/ijmmu.v8i9.3004.
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One of the first necessities of human life was nutrition and human beings from the very beginning tried to meet this need. Over time, the way food is prepared and how it is served has become a rich culture that varied among different nations. Attention has been formed to different geographical conditions and tastes. Perhaps the sensible food of one nation is not very pleasant for another nation. In this study, travel writers' perceptions of Iranian food culture have been written. Most reports indicate that Iranian food is not very diverse, but some have been introduced as very tasty, including rice. Iranian and kebab, which are very popular among Iranian dishes, have been reported from baking a variety of breads as well as very tasty and hearty Iranian syrups. Writers are located.
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Oliaiy, P., D. Agha-Aligol, F. Shokouhi, and M. Lamehi-Rachti. "Analysis of Iranian postage stamps belonging to the Qajar dynasty (18th-20th century's) by micro-PIXE." X-Ray Spectrometry 38, no. 6 (November 2009): 479–86. http://dx.doi.org/10.1002/xrs.1202.
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Akramova, Yulduz U. "CONSTITUTIONAL REVOLUTION IN IRAN." International Journal Of History And Political Sciences 03, no. 01 (January 1, 2023): 1–5. http://dx.doi.org/10.37547/ijhps/volume03issue01-01.
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The article reveals the essence of the constitutional revolution, which left a huge mark in the history of the Iranian state and lasted for a long time. The mistakes of the Qajar dynasty in domestic and foreign policy; the irreparable blow of foreign countries and capitals to Iran's economy; not only in the economic sphere, but also in management issues, there is talk of increasing dependence on foreign countries. Despite the fact that it was the first revolution in the history of Iran, it was a revolution that spread to a wide area and caused great changes in the life of the state administration. The reasons, results, achievements and shortcomings of this revolution, which achieved great positive growth and changes in the history of Iran during the years 1905-1911, are discussed below.
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Rezaeian Koochi, Mohammad Reza, Ghadir Najafzadeh Shavaki, and Sajad Moradi. "Analysis of Some Punishment Practices Based on Legal-Historical Principles of Iranian Society: Qajar Dynasty Case Study." Journal of History Culture and Art Research 6, no. 2 (April 7, 2017): 647. http://dx.doi.org/10.7596/taksad.v6i2.652.
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Agha-Aligol, D., F. Khosravi, M. Lamehi-Rachti, A. Baghizadeh, P. Oliaiy, and F. Shokouhi. "Analysis of 18th–19th century’s historical samples of Iranian ink and paper belonging to the Qajar dynasty." Applied Physics A 89, no. 3 (July 13, 2007): 799–805. http://dx.doi.org/10.1007/s00339-007-4178-3.
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Firooznia, Afsaneh, Alireza Ashrafi, and Faranak Bahrololoumi. "Identification of the materials and pigments used in the rooms of the Dormiani- home (from the Qajar dynasty)." Journal of Research on Archaeometry 6, no. 1 (June 1, 2020): 47–66. http://dx.doi.org/10.29252/jra.6.1.47.
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Morovati, Farideh, Jahanbakhsh Savagheb, Mohsen Rahmati, and Shahab Shahidani. "Studying Hamza Agha Mangour's Role ln Sheikh Ubydallah Shemdinani's Uprising against the Qajar Dynasty (1297 AH/AD 1880)." Historical Study of War 4, no. 1 (April 20, 2020): 49–77. http://dx.doi.org/10.52547/hsow.4.1.49.
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Asllian, Saba. "A General View on Developments and Changes in Kheymeh Shab Bazi from the Qajar Dynasty to the Present." Malaysian Journal of Performing and Visual Arts 2, no. 1 (December 15, 2016): 86–106. http://dx.doi.org/10.22452/mjpva.vol2no1.5.
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Nezam-Mafi, Mansoureh Ettehadieh. "The Khāliṣah of Varamin." International Journal of Middle East Studies 25, no. 1 (February 1993): 5–15. http://dx.doi.org/10.1017/s0020743800058013.
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The history and development of land tenure in Iran have been affected by many factors, including climatic conditions, scarcity of water, lack of security, widespread tribalism, and legal and administrative confusion. In addition to limitations in resources, political instability in the premodern period molded systems of land tenure in Iran. Changes of dynasty were frequent and usually followed by the confiscation and redistribution of land. The Qajar dynasty (1788–1925), which came to power after a long period of anarchy and civil war, continued that general pattern. There were three classes of land ownership in Iran in this period: waqfs (religious endowments), arbābī (land owned by large landlords), and khāliṣah (state-owned lands). This last category was composed of lands confiscated by the government as punishment for rebellion or failure to pay taxes. As land was often the only form of wealth landlords had, the threat of government confiscation was an instrument of control as well as a source of revenue for the state. The khāliṣah were usually rented out on long-term leases or were granted as ṭuyul, that is in lieu of services rendered or salaries deferred. The khāliṣah were also in some instances farmed directly by the government. These lands were cultivated by peasants under conditions similar to those of the arbābī lands. They were scattered throughout the country and were also subject to various local and regional variations in agricultural taxes.
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Шукуров, Шариф Мухаммадович. "SPECIFIC ASPECTS OF THE MEMORY OF QAJARS. SOME APPROACH TO PERCEPTION OF LATE IRANIAN ARCHITECTURE." ВОПРОСЫ ВСЕОБЩЕЙ ИСТОРИИ АРХИТЕКТУРЫ, no. 2(13) (June 5, 2020): 242–53. http://dx.doi.org/10.25995/niitiag.2020.13.2.011.
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Восприятие архитектуры и искусства иранской династии Каджаров невозможно без знания о своеобразии апроприативного метода - обращения к иранскому прошлому. Тюрки осознанно приняли ирано-арийское прошлое Ахеменидов и Сасанидов - царское одеяние и форму короны прошлого, чтение и переписывание наново иранского эпоса «Шах-наме» Фирдоуси, а также воссоздание практики древних иранцев по созданию наскальных рельефов. Апроприация прошлого прошла в весьма выгодном русле для каджарских архитекторов и художников. Конечно, ахеменидские и сасанидские наскальные рельефы стояли перед глазами каджарских шахов и их архитекторов/художников, и можно было бы подумать, что исключительно они служили образцом для них. Однако иранские архитекторы и художники словно знали о правилах апроприации: заимствуя, ты не просто повторяешь, не слепо копируешь, но создаешь новую вещь из старой. При этом идеологическая установка на ирано-арийское прошлое остается без изменений. The perception of architecture and art of the Iranian Qajar dynasty is impossible without knowledge of the appropriation method - an appeal to the Iranian past. Turkic peoples consciously accepted the Irano-Aryan past of the Akhaemenids and the Sassanians - the imperial attire and the form of the ancient crown, rereading and recopying anew the Iranian epos “Shah-name” by Firdousi. Qajarian kings also reconstructed the important practice of ancient Iranians - the creation of rock reliefs. The favorable course for the Qajarian architects and artists was the appropriation of the past. Of course, the rock reliefs of the Akhaemenids and the Sassanians stayed in the memory of Qajar shahs and their architects/artists. It would be possible to think that they were a sample for them. Let’s imagine that the Iranian architects and artists knew the rules of appropriation. Indeed, when you borrow something, you not just repeat, nor blindly copy it, but create not an old, but a new thing. At the time the ideological installation of the Irano-Aryan past remains without changes.
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Khazan, Shahrbanoo, and Vigen Ghazaryan. "Studying and Comparing Pictorial Drawings and Patterns of Chaharbagh School and Seyyed Mosque of Isfahan." Modern Applied Science 11, no. 1 (October 17, 2016): 102. http://dx.doi.org/10.5539/mas.v11n1p102.
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Background/Objectives:The construction of Chaharbagh School and Seyyed Mosque of Isfahan has one century difference. In these 2 places the botanical and geometrical drawings are shown significantly and separately by having spiritual simplicity available in ornaments of tiles; however, in the infrastructure of moscuqe-school there is integration of different drawings shown as pile of colors and drawings without having specific purpose that are drawn on wall with complete details.Methods/Statistical analysis :In this project, it is benefit from library and field studies by using observation and the drawings of tile of work of Chaharbagh School and Seyyed Mosque of Isfahan are evaluated and compared and the properties of drawings of each section is analyzed and finally a table is offered for their comparison.Findings:In continuation of research, it is specified that generally the ornaments and drawings available in places belonging to Safavid dynasty, are originating from beautiful nature that are differently revealed in layout of walls, cloths and other things. The space of painting is more free and in the background there is mixture of tableau and space. Moreover, these mixed drawings are inspired from nature and beauty that not only does not lead to fatigue of eye and soul, but also refresh the human soul. Most of the artists during Qajar dynasty by self-learned method and by means of picture attempted to be familiar with architecture of western culture.Application/Improvements: Therefore, maybe it is more logical that merging these 2 systems is mainly unwanted and as a result of influence of ancient tradition from one hand and lack of being familiar with scientific and academic principles of European art.
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Khazeni, Arash. "ACROSS THE BLACK SANDS AND THE RED: TRAVEL WRITING, NATURE, AND THE RECLAMATION OF THE EURASIAN STEPPE CIRCA 1850." International Journal of Middle East Studies 42, no. 4 (October 15, 2010): 591–614. http://dx.doi.org/10.1017/s0020743810000838.
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AbstractThrough a reading of 19th-century Persian travel narratives, this article locates the history of Iran and Central Eurasia within recent literature on global frontier processes and the encounter between empire and nature. It argues that Persianate travel books about Central Eurasia were part of the imperial project to order and reclaim the natural world and were forged through the material encounter with the steppes. Far from a passive act of collecting information and more than merely an extension of the observer's preconceptions, description was essential to the expansion and preservation of empire. Although there exists a vast literature on Western geographical and ethnographic representations of the Middle East, only recently have scholars begun to mine contacts that took place outside of a Western colonial framework and within an Asian setting. Based on an analysis of Riza Quli Khan Hidayat'sSifaratnama-yi Khvarazm, the record of an expedition sent from the Qajar Dynasty to the Oxus River in 1851, the article explores the 19th-century Muslim “discovery” of the Eurasian steppe world. The expedition set out to define imperial boundaries and to reclaim the desert, but along the way it found a permeable “middle ground” between empires, marked by transfrontier and cross-cultural exchanges.
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Fanaei, Zahra, Bahar Rahimzadeh, and S. Ali Mojabi. "An analytical and comparative study of male and female images in Qajar dynasty paintings during the reign of Fath-Ali Shah (1797–1834)." Middle Eastern Studies 53, no. 3 (December 9, 2016): 420–41. http://dx.doi.org/10.1080/00263206.2016.1261829.
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Sehatgholfard, Monir, Hossein Abeddoost, and Ziba Kazempoor. "Comparison of Guilan’s holy shrine painitngs and Under-glass painting (Zand and Qajar dynasty), based on Genette’s theory with an an emphasize on Equality." Journal of Islamic Crafts 5, no. 2 (December 1, 2021): 11–0. http://dx.doi.org/10.52547/jic.5.2.11.
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Alikarami, Leila. "Iranian Women. The Quest for their Legal Equality since the Constitutional Revolution." Tiempo devorado 5, no. 2 (May 29, 2019): 138–55. http://dx.doi.org/10.5565/rev/tdevorado.154.
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The active presence of Iranian women in the public arena and their efforts to obtain equal rights date back to the early twentieth century, when the Constitutional Revolution took place in Iran. The Constitutional Revolution of 1906 was a liberal movement aimed at creating a Parliament, limiting the Shah’s powers and enforcing constitutional laws. This article will explore the historical background of the women’s movement in Iran, in order to identify all the means utilized to demand equality in order to trace the process of demanding equality and the obstacles that Iranian women have encountered in their efforts to achieve it. It looks at the transformation of women’s rights movement in the context of socio-legal reforms in the country. The study will examine three distinct periods in the women’s rights movement, with particular focus on the post-1979 Revolution era. The Qajar Dynasty, 1796-1921, where women were systematically and socio-culturally deprived of their basic economic, social and political rights. The Pahlavi era, 1925-79, where there was a period of some positive changes for women. Finally, post-1979 Revolution and the rise of the Islamic Republic, where women lost the rights they had previously obtained. This study will attempt to demonstrate that though legal equality has yet to be obtained by Iranian women, they continue to actively pursue it. In this pursuit, they have successfully challenged the gender bias of the Iranian legal system, and it has lost its legitimacy. More pertinently, the social context has been primed to accommodate equal rights for women
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jahani, fereshte, and Alireza Mollaiy Tavany. "Iranians' awareness of the American agricultural economy and its modeling; From the Nasiri period to the end of the Qajar dynasty(Based on Press and Unpublished Documents)." Journal of Iran History 14, no. 1 (August 23, 2021): 101–23. http://dx.doi.org/10.52547/irhj.14.1.101.
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Vakhshiteh, A. "Women’s social movements and the classification of feminism in Iran." BULLETIN of the L.N. Gumilyov Eurasian National University.Political Science. Regional Studies. Oriental Studies. Turkology Series. 138, no. 1 (2022): 143–55. http://dx.doi.org/10.32523/2616-6887/2022-138-1-143-155.
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This article is devoted to the analysis of the development of women’s social movements in the Islamic Republic of Iran. When we talk about the women’s movement, we are talking about several identities, each of which has its own manifestation. In addition, all women and even men who, in one way or another, consider themselves participants in the women’s movement and adhere to different feminist approaches, have many other identities. The Iranian women’s movement is not exception to this principle and has been formed since the Qajar dynasty (1725-1996). During the Pahlavi era (1925-1978), the women’s movement developed within the framework of the state approach, and after the Islamic Revolution in Iran during the Islamic Republic of Iran (from 1978 to the present), “secular feminism” developed along with Islamic identity and “Islamic feminism”. Iranian society has traditionally been a male (patriarchal) society, and under the influence of religion, patriarchy has grown significantly. Therefore, the women’s social movement in Iran emerged as a movement for equal rights for men and women, primarily for the right to education and the right to vote. The second stage in the development of the women’s movement also focuses on women’s rights and women’s emancipation and actualizes such issues as the right to divorce and opposition to the forced wearing of the hijab (veil), as well as other issues related to the dignity of a woman as a free person. At the same time, a distinctive feature of the development of women’s social movements in Iran was that along with the social dimension of this phenomenon, a political one also emerged, since the Iranian government at different stages opposed the Feminist agenda.
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Bahramitash, Roksana. "The Making of the Modern Iranian Women." American Journal of Islam and Society 21, no. 4 (October 1, 2004): 116–18. http://dx.doi.org/10.35632/ajis.v21i4.1756.
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The book, a detailed historical examination of an important era of contemporaryIran’s history, documents a variety of late-nineteenth-centuryviews on “the women’s question.” Amin’s attempt to review its historicalbackground is an excellent gender-perspective analysis of the politicalatmosphere existing before Iran’s constitutional revolution of 1906-08.The intellectual debate ranged enormously during this period. For example,the atheist Akhundzadeh blamed Islamic and Turkmen rule (CentralAsians tribal rulers who had invaded Iran throughout Iranian history) fortheir situation. Meanwhile, the Babist Kermani, who called Iranian women“the living dead,” saw their enslavement as the result of the corrupted Arabculture transmitted through Islam. The example of such “progressives” asTaghizadeh, who followed western ideas and used the most racist and sexistarguments against women’s equality, presents an interesting aspect ofwesternization, which is brought up in the book.Alongside these different views, Amin documents a different andequally valuable late-nineteenth-century response that sought equality forwomen within Islam. This trend, similar to that of Qasim Amin of Egypt,includes as its most notable example Jamal al-Din Asadabdi, who supporteda modern interpretation of Islam that included gender equality.Mirza Malkam Khan, publisher of Ghanon (The Law), a newspaper printedin exile, was the first person to transform the “women’s question” froman elite discussion to a matter of Iranian public discourse through the press.He argued that women must be treated as human beings with the same dignitythat was accorded to men.Amin delineates two responses to the women’s question: a misogynistview that is best illustrated by Ta’dib al Nesvan (Disciplining Women),published during 1882-89, and a reaction to it written by Bibi KhanomAstarabadi, authoress of Ma’ayb al Rejal (The Vice of Men). Astarabadi (insome ways she can be called the first Muslim feminist) condemned suchmisogynous practices as infidelity and temporary marriage, as well as thedrinking, gambling, and pedophilia practiced by some men.The most interesting part of the book is the author’s discussion ofReza Shah and his break with the Qajar dynasty. Reza Shah imposed his ...
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Khromov, Kostiantyn. "One of the ‘New City’ (Shahr Al-Jadid) Copper Coin Types: Reading the Obverse Legend." Ukraina Lithuanica. Studìï z ìstorìï Velikogo knâzìvstva Litovsʹkogo 2021, no. 6 (October 12, 2021): 101–20. http://dx.doi.org/10.15407/ul2021.06.101.
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The article deals with two particular topics of Juchid numismatics. The author examines the legend written in Arabic letters on the obverse of copper coins struck at Shahr al-Jadid, a town once located on the site of nowadays’ Old Orhei settlement (Moldova). Researchers use to attribute the coinage of this type to the final stage of Juchid presence in the region (second half of the 1360s). Silver coins of that period, save for the latest issues (AH 769–770), bear the name of Khan ʿAbd Allah (1363–1370). As for copper coins, all belonging to the same undated type, those were long considered anonymous. Early in the 2000s the Romanian numismatist Eugen Nicolae suggested to see on them the Turkic name ﻗﺘﻠﻐﺒﻮﻏﺎ Kutluğboğa, implying certain graphic errors in the coin inscriptions. On the basis of written sources researchers use to associate this name with one of the Juchid Khan’s regional governors, a dignitary who took part in negotiations with Venice in the middle of 1340–1350 and later also in the battle against the Lithuanian prince Olgerd’s army at Sinie Vody (‘Blue Waters’) in 1362. Two completely different reading versions of the same coin inscription have induced the author to carry out a study aimed at clarifying the real spelling and translation of the obverse legend. In the course of joint work with colleagues (Vladimir Nastich), the author has come to the conclusion that Eugen Nicolae’s reading of the obverse legend on the copper coins in question is critically erroneous and the proposed reading of the legend as the name Kutluğboğa is impossible, which is confirmed by a detailed analysis of the arabographic legend, accompanying with high quality photos of clearer samples. The author has succeeded to reaffirm the reading of the legend proposed by Svetlana Yanina in 1977. Vladimir Nastich offered a refined translation of the cited expression as “glorious [is] who is moderate”. Other types of Juchid copper coins of the late 14th century containing the same legend were also found. A similar dictum was detected as part of a more complete saying on a copper coin of the Qajar dynasty (Rasht, AH 1229 / 1813–1814 [Zeno numismatic database, #9077]). All this has led the author to transferring his search from numismatics to Islamic texts. As a result, the cited saying has been found among the Hadith ascribed to Prophet Muhammad. Spelling, transcription and translation of the expression look like this: ﻋﺰ ﻣﻦ ﻗﻨﻊ ﻭذل ﻣﻦ طمع ʿazza man qanaʿa wa-d̠alla man ṭamaʿa “glorious [is] who is moderate, and despicable [is] who is greedy”. The result of the described work can be outlined in several paragraphs: The legend on the ‘New City’ copper coin obverse is not Turkic as per Eugen Nicolae, just Arabic. Instead of whatever name, it contains the first part of the saying ﻋﺰ ﻣﻦ ﻗﻨﻊ ʿazza man qanaʿa “glorious [is] who is moderate”. The cited saying is present within the set of Hadith allegedly uttered by Prophet Muhammad. Thus, the question of correctness of its reading and translation can be considered settled and closed. The text of Hadith has been fixed on a Juchid coin for the first time. The use of part of the Hadith in the design of a mass coin issued in Eastern Europe before the withdrawal of the Juchids requires special attention and further study. The article should be interesting to historians and numismatists studying the history of Juchi Ulus, the Grand Duchy of Lithuania, the earliest history of the Moldavian principality, Islamic numismatics, and also to all those who are curious about the given topic.
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Khidhir Mohammed, Salih. "Activities of British Consuls in Qatar During the Reign of AL-THany Dynasty 1868-1914Assistant professor." مجلة دراسات إقلیمیة 7, no. 21 (January 1, 2011): 181–218. http://dx.doi.org/10.33899/regs.2011.6436.
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McDuffee, Allen. "All in the Family." American Journal of Islam and Society 17, no. 3 (October 1, 2000): 122–26. http://dx.doi.org/10.35632/ajis.v17i3.2053.
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Despite the instability usually attributed to the Middle East, today one finds anunusual level of stability in eight of its monarchies. When mosl countries of theworld are converting to some form of "democracy," what has led this type ofstate system to such stability? In his book, All in the Family, Michael Herb,Assistant Professor of Political Science at Georgia State University, providesthe most thought-provoking work on Middle Eastern monarchies since rentierstate theory became fashionable. Herb determines that "there are two distinctforms of monarchism in the Middle East. One is resilient and the other is not''(p. 235). His basic thesis is that the key to the survival, persistence, andresilience of monarchies in the Middle East is the willingness and ability of theruling families to saturate the most important positions in the state apparatus.He terms this "dynastic monarchism"-the idea that "the ruling family formsitself into a ruling institution, monopolizing the key offices of the state" (p.235). In the unsuccessful type of monarchy, the king "maneuvers among variousforces-the army, the parliament, and the parties-and when he loses balancethe monarchy falls" (p. 235). Case studies are used to illustrate bothmonarchical models: dynastic (Kuwait, Saudi Arabia, Qatar, United ArabEmirates, Bahrain, and Oman) and nondynastic (Libya, Egypt, Iraq, Iran.Morocco, Jordan, and Afghanistan - usually excluded from studies on theMiddle East). This book relies on comparative analysis and is based not onlyon archival research, but also on interviews and secondary sources.In the second and third chapters, "The Emergence of Dynastic Monarchy andthe Causes of Its Persistence" and "Arabian Society and the Emergence of thePetro-State," respectively, the reader gets a sense of the rise of the petro-stateand how it enabled dynastic monarchies to emerge. He asserts that theyemerged because the ruler's relatives "had powerful bargaining resourceswhich they could use to help rulers stay in power, to aid aspiring rulers inachieving power, or to attack and depose sitting rulers" (p. 22). Tims, the emergenceof the petro-state added another dimension in intrafamily negotiations.Dynasties consolidate power by limiting the status of any individual or clique.Coalitions are built by the rulers through distribution of government positionsto relatives as a means of assuring their cooperation. Dynasties are strengthenedby forming consensus on the issue of succession rather than depending onprimogeniture. As a result, a ruler is held accountable to his family who ...
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Sami, Ziba, and Azita belali oskoyi. "Study of perceptual geometry of the body of house (Case study: houses of Qajar era in Tabriz)." Journal of Engineering Research, November 10, 2021. http://dx.doi.org/10.36909/jer.12891.
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This study is not only covers the historical aspects, but also analyzes the socio-cultural characteristics and seeks to find the factors which affect the perceptual geometry of houses. Hence the question is that how the perceptual geometry is in the houses in Tabriz and which factors cause differences in the perceptual geometry of houses. 30 houses built during Qajar era in Tabriz are investigated and analyzed as case studies. Then, they are categorized according to their similarities and differences. Given the nature of subject, the present study is based on logical reasoning and adopts an interpretive-historical methodology with an approach to content analysis. So in this study, the information is collected through library research and field investigations. A lot of valuable historical houses have survived in Tabriz, because the crown prince lived there in the Qajar dynasty and on the other hand, the city enjoyed economic prosperity due to the Silk Road. Differences are found based on the interpretation and analysis of perceptual geometry of Qajar houses in Tabriz and it is eventually concluded that perceptual geometry of the houses is not the same, so the discussions about Qajar houses in Tabriz should not be generalized to the same category.
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Cecolin, Alessandra. "The power of silence: rethinking Iranian Jews’ power relations during the Qajar dynasty." British Journal of Middle Eastern Studies, June 24, 2022, 1–18. http://dx.doi.org/10.1080/13530194.2022.2092838.
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Shavand, Kazem, Seyed Ali Asghar Mir Fattah, and Mohammad Bahramzadeh. "The Development trend of castles in Andimeshk Zone during historical and Islamic periods." Bulletin de la Société Royale des Sciences de Liège, 2017, 281–93. http://dx.doi.org/10.25518/0037-9565.6716.
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Andimeshk is one of the cities with several archeological buildings and monuments and it represents quantitatively and qualitatively a type of local and regional architecture belonging to historical and Islamic period. The castles are some of these monuments so that it has been tried in this essay to define the position of their architectural structure with study on the castle during historic and Islamic periods. According to objectives in this investigation, initially some issues have been examined and studied including geographic and historic position, typology, and their architectural importance and features and the buildings in terms of architectural structure and porcelains and materials and eventually it has been concluded that there are 9 castles in Andimeshk geographic zone. Construction of Lour, Gasem, Chalat, and Mongareh castles belongs to Sassanid (historic) period. Two Chalat and Mongareh castles have been employed as two very important security citadels in Islamic periods during Seljuk Dynasty and repeatedly during Ilkhanate Era. But two zones of Lour and Gasem castles have been inhabited again during Ilkhanate Dynasty while Sarqala or Amir Seif castle, which its building was formed primarily during Ilkhanate period, would be probably concurrent with aforesaid castles. Early formation of Hosseini, Chehar Borji (four towers), Bardel, and Couran (Kooru) castles belongs to Safavid period, which has been built by Luristan rulers and repaired during Qajar Dynasty.
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Richard, Francis. "Persiphilia Standard Philatelic Catalogue. Iran Qajar Dynasty. First Edition, Tehran, Mehrdad Sadri, 2002, 197 p., ill." Abstracta Iranica, Volume 25 (May 15, 2004). http://dx.doi.org/10.4000/abstractairanica.4644.
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"A Glance at Persian, European, and Russian Historical Sources on the Manghit Dynasty in the 19th Century." Review of Middle East Studies 44, no. 1 (2010): 33–47. http://dx.doi.org/10.1017/s2151348100001026.
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Historians confront numerous difficulties while doing research on Central Asia, particularly concerning the contemporary period. Historical developments in the relations between Iran and Central Asia, especially following the rise of the Soviet Union, have led to the creation of high walls separating Iran from those countries, and have made research and information exchange impossible. Historical sources for this period are scarce and inaccessible, and researchers cannot easily access the little that exists in the form of manuscripts kept in the archives of Iranian libraries. Moreover, the writers of the Qajar period have dealt with only a very small sample of the events that took place in that part of the world, and then mostly with those occurring along the Iranian borders. Thus, they reveal little about developments inside Transoxiana.
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Zahrani, Zahra Kazemi, and Seyedeh Marziah Tabaeian. "The Comparative Study of Privacy in Designing Qajar Dynasty Isfahan`s Houses and Malaysia`s Traditional Houses." Journal of Design and Built Environment, October 31, 2016, 53–63. http://dx.doi.org/10.22452/jdbe.sp2016no1.6.
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Khatami, Seyed Mahdi, and Pouria Boujari. "Analyzing the heritage of Tehran’s urban façades in the recent century." City, Territory and Architecture 9, no. 1 (June 15, 2022). http://dx.doi.org/10.1186/s40410-022-00166-1.
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AbstractUrban façades have been one of the most crucial issues in Iranian urban development and the disorder that has been around in this field reflects the unstable situation of the society. In spite of the clarity of the concept of façade in scientific circles as well as the fact that it has turned into a major concern among urban managers over the last decade, urban façades are still suffering from a severe lack of organization. The reason may be our narrow view of façade which confines it to its physical aspects. To this end, the present study seeks to analyze the architectural heritage of the city of Tehran over the recent century in terms of urban façades in order to develop a map of the way for the future. Thus, by drawing upon grounded theory and in-depth interview with experts, the factors affecting the evolution of urban façades in Tehran during the late Qajar period, Pahlavi dynasty, and the Islamic Republic of Iran were identified and the dominant styles of each period based on the identified factors were publicly evaluated in terms of identity, beauty and showy by means of a questionnaire.
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Koochakzaei, Alireza, Samane Alizadeh Gharetapeh, and Behrooz Jelodarian Bidgoli. "Identification of pigments used in a Qajar manuscript from Iran by using atomic and molecular spectroscopy and technical photography methods." Heritage Science 10, no. 1 (March 3, 2022). http://dx.doi.org/10.1186/s40494-022-00665-x.
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AbstractThe present study aimed to identify pigments used in writing and decorating a Qur'an manuscript related to the early years of the Qajar era, a royal dynasty ruling over Iran from 1789 to 1925. The pigments were analysed using µ-XRF, SEM–EDS, Raman, and FTIR spectroscopy. Also, various technical photography methods were used to study the pigments including visible-reflected (VIS), infrared photography (IR), ultraviolet-reflected (UVR), and ultraviolet-induced visible luminescence (UVL) along with infrared false color (IRFC) and ultraviolet false color (UVFC) methods. Carbon black, red lead, and indigo were identified as black ink, orange, and blue pigments, respectively. A mixture of red lead and vermilion was also detected in the red/orange ink. White lead and calcite were also used as additives in blue color. A cochineal-based pigment was also used as red ink in some parts of the manuscript. However, the evaluation of golden color showed two types pigments of gold and brass alloys in different parts of the manuscript. Copper carboxylate was identified as the product of the destruction of this pigment. According to the results of the study, technical photography methods along with spectroscopic methods are a good tool to examine manuscripts and identify included pigments and reduce the amount of possible error and the need for destructive sampling.
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Mohammadhasani, Mohammad, Ali Beitollahi, Mohammed Jameel, and Mahdi Bameri. "Investigating the possible structural damage scenarios of Niavaran Cultural / Historic Complex." Proceedings of the Institution of Civil Engineers - Forensic Engineering, February 16, 2022, 1–12. http://dx.doi.org/10.1680/jfoen.21.00023.
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Niavaran Complex features a mix of architectural styles with the elements from modernism and traditional Iranian architecture and is situated in the northern part of Tehran. The Sahebqaraniyeh Heritage Palace from the time of Naser al-Din Shah of the Qajar dynasty is located in this complex (1846-1896). Based on the initial investigation done by Iran’s Cultural Heritage Handicrafts and Tourism Organization (ICHHTO), significant damages and cracking were observed in structural elements of the palace (walls and roofs). To this end, since early 2014, the monument is closed to the public and in-depth assessment has been carried out. The study includes seismicity of the Niavaran fault, soil liquefaction, landslides, land subsidence, and historical aspects, such as the removal of stabilizing walls about half a century ago and the reduction in underground water level. The detailed field investigation and experimental testing were performed by the Building and Housing Research Center (BHRC) of Iran. One of the main investigations has been the influence of deep excavations downstream in the south part of the palace. The outcome of structural, geotechnical, geophysical, and other related investigations indicated that the Niavaran Cultural/Historic Complex has been damaged significantly in the last decades and is in urgent need of retrofitting/strengthening.
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AZAP, Eralp Yaşar. "Analysis of a Deep Crisis in the Ottoman-Iran Relationship in the 19th Century: The Issue of Merchant Goods and Debt." İran Çalışmaları Dergisi, June 30, 2022. http://dx.doi.org/10.33201/iranian.1061191.
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Struggles that had occurred between dynasties who dominated Iran and the Ottoman Empire since 16th century were generally the products of policies, which were built upon who would have called the tune in the East. Safavids, Afshar, Zands and finally Qajars fought against the Ottoman Empire over the problems based upon borders and sects for centuries. While sometimes Dynasties in Iran and from time to time the Ottoman Empire were the winners of these wars, the problems having caused the struggles between both states had been in no period resolved thoroughly. The 19th Century was a century, when two states were besieged not only from the East, but also from the West and the North. Iran, who entered the end stage of this century with a dynasty change, came under the rule of Qajars and were having big disputes with the Ottoman Empire over the issues such as border, tribes, sect and having the ownership of sacred places. The problems of Iranian merchants and the independent behaviors of the Ottoman Pashas who were serving in the East of the Empire were added to the existing problems between the Ottoman Empire and Iran until 1820, when the military struggle between Feth Ali Shah and Sultan Mahmoud II would have begun. These paved the way for deeper crises to arise between both States. Seizure of property in Erzurum, where Iranian merchants had a big guild, and financial relationship of one of the significant pashas of the region, Abdulhamid Pasha with the Serdar (Commander-in-chief) of Revan Hussein Khan, turned into a very serious problem. How these two issues that were carried both into the 1st Treaty of Erzurum and beyond became a crisis, their course and solution are the subjects of this essay. This study has been composed by utilizing Persian, English and Turkish resources.
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Мохтари, С. Р. С. Р., and Б. М. Т. Мохтари. "The Cultural Transformation of Divorce in Pre-Islamic and Islamic Iran." Nasledie Vekov, no. 3(23) (September 30, 2020). http://dx.doi.org/10.36343/sb.2020.23.3.009.
Full textAbstract:
Целью исследования является сравнительный анализ культурных диахронных изменений института развода в конкретные исторические эпохи развития иранского общества. Материалами послужили исторические источники, работы иранских культурологов, философов, историков и социологов. Исследовано влияние зороастризма на практику разводов в древнем Иране. Рассмотрены изменения в культуре развода, произошедшие с принятием ислама. Определено, что культурную трансформацию развода, наряду с религиозной догматикой, определяли распространение арабской и тюркской культур, а также западной культуры. Парадигмы шиитской религии и дискурс революции влияли на культуру иранской семьи и институт развода после 1979 г. Сделан вывод, что отношение различных поколений иранцев к разводу всегда было негативным, но в разные исторические периоды имело свою специфику. Иранская семья до конца не утратила своих традиций, что не позволяет расценивать процессы трансформации развода как детрадиционализацию. The aim of this article is a comparative analysis of cultural diachronic changes in the phenomenon of divorce in specific historical periods of the development of Iranian society. The study employs historical-genetic and historical-comparative methods, and the method of empirical observations. The materials are historical sources, works of Iranian cultural scientists, philosophers, historians, and sociologists. The culture of divorce in ancient Iran is investigated, the rarity of this phenomenon in the Achaemenid era is noted, its causes are indicated, and the social reaction to incest and polygamy is revealed. The influence of Zoroastrianism on the practice of marriage and divorce in the Sassanid Empire is studied. In this era, consanguine marriages (xwedodah) and chakar zani (divorce of a woman from a man with the subsequent adoption by him of children born by a woman in the next marriage), as well as the prevalence of polygamy in aristocratic circles, are noted. The changes in the culture of divorce that took place in Iran with the adoption of Islam (650) are considered, the established mechanism of Islamic divorce is described. The peculiarities of divorce are noted during the seizure of Iran by the Turks, the rise to power of the Khorezmshahs, the Mongol conquest, and the rule of the Timurids. Various aspects of divorce in the Safavid era are analyzed, the significance of mahr (the remuneration that a wife received upon marriage) for financial support of a woman in case of divorce is determined. An increase in the number of divorces during the reign of the Afsharids and their decrease in the era of the Qajars, who were adherents of Islamic fundamentalism, are noted. The influence on marriage and divorce of the modernization processes that took place during the reign of the Pahlavi dynasty is considered. It has been found that as these processes deepened, the number of divorces increased. The procedures for divorce and the possible consequences of divorce for a woman at that time are described. The cultural changes that affected the institution of divorce after the Islamic revolution are examined. It is determined that the attitude of society towards divorce has been progressively changing from rejection and condemnation to a widespread “divorce by mutual consent” in recent years. It is concluded that the attitude of different generations of Iranians to divorce has always been negative, but in different historical periods this attitude had its own specifics. At the same time, the Iranian family has not completely lost its traditions, which does not allow regarding the processes of transformation of divorce as detraditionalization.