Journal articles: 'Shah dynasty'

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Galandar Ismayilova, Khalida. "XƏTAİ İRSİ: DÖVLƏTÇİLİK İŞİNİN TARİXİ ƏSASLARI." SCIENTIFIC WORK 55, no. 06 (July 5, 2020): 42–46. http://dx.doi.org/10.36719/aem/2007-2020/55/42-46.

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Schayegh, Cyrus. "“SEEING LIKE A STATE”: AN ESSAY ON THE HISTORIOGRAPHY OF MODERN IRAN." International Journal of Middle East Studies 42, no. 1 (January 14, 2010): 37–61. http://dx.doi.org/10.1017/s0020743809990523.

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This essay is an attempt to reflect on the past and on possible futures of the historiography of Pahlavi Iran. At its root stands the observation that with the rise of the autocratic Pahlavi dynasty, the state began to cast a long shadow over the way journalists, intellectuals, and scholars saw modern Iran. Key actors—Reza Shah Pahlavi (r. 1921–41) and his bureaucratic elite, and Muhammad Reza Shah Pahlavi (r. 1941–79) and his technocratic elite—produced an image of the state as a unit completely detached from society and omnipotent enough to be the ultimate reference point for all developments be they social, cultural, or economic.

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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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Mohajer, Mohammad Baqer, Mohammad Kariem Yousef Jamali, and Naser Jadidi. "Shah Abbas’s Relationship with the Larestan Miladi Dynasty Rulers (Review of the Collapse of the Lar Dynasty, the Oldest Iranian Local State)." Journal of History Culture and Art Research 6, no. 6 (December 23, 2017): 32. http://dx.doi.org/10.7596/taksad.v6i6.1319.

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Quinn, Sholeh A. "Through the Looking Glass: Kingly Virtues in Safavid and Mughal Historiography." Journal of Persianate Studies 3, no. 2 (2010): 143–55. http://dx.doi.org/10.1163/187471610x537253.

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AbstractDuring the reigns of the Safavid Shah ‘Abbās I and the Mughal Emperor Akbar, two chroniclers, one from each dynasty, included in their texts lists of “kingly virtues.” This paper explores the possible historiographical precedents for this section in the chronicles, and places particular emphasis on the “mirrors for princes” literature. The paper concludes with a suggestion that reading the narrative portions of the chronicles in light of the mirrors for princes literature helps us understand why chroniclers may have included certain information in those sections.

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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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Shahriari, Kamyab. "Modernization Process in Iran: Historical Overview." Journal of Social Science Studies 4, no. 1 (January 31, 2017): 269. http://dx.doi.org/10.5296/jsss.v4i1.10206.

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Modernization process in Iran began in 19th century by Iranian officials like Abbas Mirza Ghaem Magham and Amir Kabir in order to change the traditional structure of government and replace it with a new and modern one. After the establishment of Pahlavi dynasty, the process of modernization continued by Reza Shah and Mohammad Reza Shah. After the victory of Islamic revolution of 1979 modernization didn’t stop and continued until now. This paper examines the process of modernization in Iran from 19th century up to the present. Research shows that although 100 years have passed since the victory of Iran’s Constitutional Revolution and in spite of 150 years passing since modern political concepts introduced by intellectuals and inclusive struggles to establish modern political system, none of these have been incarnated in a tangible way. As a result, Iranian society is still in search of the rule of law, freedom and democracy, which had been introduced for the first time more than hundred years ago.

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Hutt, Michael. "Nepal and Bhutan in 2005: Monarchy and Democracy, Can They Co-exist?" Asian Survey 46, no. 1 (January 2006): 120–24. http://dx.doi.org/10.1525/as.2006.46.1.120.

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Whether monarchy and democracy can coexist was the key question in both Bhutan and Nepal during 2005. Two developments in Nepal will be major factors in determining the survival of the Shah dynasty and, in the longer term, whether the Nepalese nation-state survives as a sovereign entity at all. These were the ““royal coup”” of February 1 and the agreement between the Communist Party of Nepal (Maoist) and seven parliamentary political parties announced on November 22. In Bhutan, a new constitution is out for consultation that would establish a two-party democracy and reduce the powers of the king.

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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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Jadhav, Kiran, and Radhika Seshan. "The Role of Royal Women in the Establishment of Adil Shahi Sultanate of Bijapur (1489-1534)." Feminist Research 4, no. 2 (November 7, 2020): 58–64. http://dx.doi.org/10.21523/gcj2.20200202.

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The role of women in politics has remained an area of interest, but there is still a dearth of research the documents of such participation. Given the dominance of patriarchal values, it has generally been accepted that there was little scope for women to participate in public/political life. However, history does throw up a few names of queens like Raziya Sultana, Nur Jahan, Chand Bibi, Jijabai, Tarabai, and Ahilyabai Holkar, who must, however, be seen as rather exceptional cases. This does not mean that there were no women in politics other than these. An attempt is made in this paper to throw light on the role of women in the establishment of the Adil Shahi dynasty of Bijapur. The establishment period (1489-1534) was the period of the first three sultans. During these 45 years the mother of the founder Sultan Yusuf Adil Shah, his foster sister Dilshad Agha and Queen Bubuji Khanum played an important role, which helped to establish the Sultanate on a firm foundation.

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Islam, Sk Zohirul. "Six-Pointed Star Motif in Muslim Architecture of Bangladesh (Past Bengal) and Turkish Influence: An Historical Study." Bangladesh Journal of Multidisciplinary Scientific Research 2, no. 1 (May 7, 2020): 40–47. http://dx.doi.org/10.46281/bjmsr.v2i1.565.

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With the rise of Islamic states as the dominant powers of India and Indian Sub- Continent (India, Pakistan and Bangladesh) and South Asia Sultanate and Mughal period (1200-1800 A.D.), by Turkish heroic figure (horsemen), Indian art was subjected to Islamic influence, resulting in a hybrid aesthetics as well as Indo- Islamic art which flourished to varying extends across south and southeast Asia. Bangladesh is world third largest Muslim majority country and situated in South Asia. So the main and primary identity of the notion is mosque architecture and then languages via culture in Bangladesh (past Bengal). Moreover, Traditional history called Mughal and ottoman was the center of all traders and referred as the “Middle Man” due to access to water routes between Asia and Europe. The Ottoman and Mughal Empires were all founded with art and architecture by members of the same ethnically Turkic tribe and originated from Oghuz tribe. Firstly, in the early 14th century, Osman Bey established a small principality in the northeast corner of Anatolia. Despite these many similarities, there are some key difference within the approach to Islamic Art and Architecture from Miniatures Illustrations in Indian Sub-Continent to Mosque architecture in Turkey and the Levant the Mughal and Ottoman empires left their indications.Turkish Military Ikhtiyar Uddin bin Muhammad Bhaktiyer Khilji and his Turkish followers captured Bengal in 1204 A.D. and after then ruled by Turkic. Besides these many Sufis saint-like Khan Jahan Ulugh Khan, Burhan Khan, Gharib Shah, came here and spread Islam and Turkish culture with languages too. The Ilyas Shahi dynasty was the first independent Turkic Muslim ruling dynasty in late medieval Bengal, which ruled from the 14th century to the 15th century. It was founded in 1342 by Shamsuddin Iliyas Shah. As follows still presence many Turkish words which used in the Bengali language as Barood, Nishan, Chaku, Bahadur, Begum, Chadar, Surma, bavarchi, kiyma, Korma, and so on. And then showed their power through art and architecture as Mosques and Tombs follows Adina Masjid at Pandua in 1368 A.D.; Eklakhi mausoleum, Pandua; Tomb of Shah Rukn-e Alam in Multan, Sixty Domed Mosque at Bagherhat of Bangladesh, etc. Based on all evidence present, it can be found that the Turks contributed significantly to Bengali languages and culture as well as art and architecture (Mosques and Tombs). Besides many Jewish people came in here through missionary and business purposes. And also we see that there have been found many designs in mosque architecture especially six-point stars which is mentioned as a David symbol. So my focus is the Connectivity between Turkish and Bangladesh through Islamic architecture and Jewish with six point star/hexagon/seal of Solomon. It is a historical study with a journalistic approach.

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Yildirim, Riza. "In the Name of Hosayn’s Blood: The Memory of Karbala as Ideological Stimulus to the Safavid Revolution." Journal of Persianate Studies 8, no. 2 (November 26, 2015): 127–54. http://dx.doi.org/10.1163/18747167-12341289.

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Over the past century, one of the most heavily debated topics within Safavid historiography has been the ideological sources of the Qezelbash zeal that carried the Safavid dynasty to the throne of Persia. By now, a near-consensus has been formed about Shah Esmaʿil’s personality as an incarnation of the Godhead armed with a messianic mission of salvation. This article partly challenges this long-entrenched conceptualization by calling attention to a heretofore overlooked mission that the shaykhs of the revolutionary period set for themselves. This was their desire to avenge the spilling of Hosayn’s blood, a mission which was nothing but a reincarnation of the topos ofsāheb al-khorūjor the “master of the uprising,” a heroic typology cultivated via a particular corpus of Karbala-oriented epic literature. Based on the idea that the religiosity of the Turkish-speaking milieu that constituted the Safavid movement’s grassroots was primarily shaped by this Karbala-oriented epic literature, this essay argues that Shaykh Jonayd, Shaykh Haydar, and especially Shah Esmāʿil successfully reformulated the Safavid Sufi program to address the codes of popular piety, which already existed, nurtured by Sufism and some Shiʿite elements, a particular mode of Islamic piety that I call “Shiʿite-inflected popular Sufism.”

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Polchaeva, Fatimat A. "GENEALOGY OF QUBA KHANS." History, Archeology and Ethnography of the Caucasus 14, no. 3 (December 15, 2018): 20–25. http://dx.doi.org/10.32653/ch14320-25.

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This paper attempts to reconstruct the genealogical tree of the Quba khans. The starting point of the study is the time of the appearance of the Khanate in the second half of the 17th century, when the Persian Shah segregated Quba into a separate possession. The study ends with the time of the elimination of the khanate as an independent political entity in the XIX century, which resulted into the end of the ruling dynasty. The work uses general scientific methods (analysis, synthesis, induction), as well as a comparative method applied to the historical sources to determine the degree of their reliability. Information from various sources and the conclusions of historians have been analyzed and compared with each other. Due to this, unreliable information has been revealed. As a result of the study, an integral picture of the genealogy of the Quba rulers was compiled, which included the rulers themselves, their dynastic ties, and also heirs and all other children. The collected material is presented in the form of a genealogical tree. In the course of the study, based on the received material, some conclusions were drawn on certain controversial issues of Quba history. In particular, the origin of the Quba rulers (divergent data on this issue in various sources), the transfer of power.

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Eskenderov, Bedirhan E. "THE ORIGIN OF QUBA KHANS: NEW VERSION." History, Archeology and Ethnography of the Caucasus 15, no. 2 (June 25, 2019): 132–48. http://dx.doi.org/10.32653/ch152132-148.

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The article examines the origin of the rulers of the Quba Khanate, which was located in the North-East of the modern Azerbaijan Republic. A.-K. Bakikhanov in his work "Golestan-e Eram" states that the Quba khans were direct descendants of the yangikent line of the kaitag utsmi, to which the Quba khanate was handed over to the hereditary possession of the Shah of Persia. Basing on the book by Bakikhanov, a well-known scholar-caucasiologist A.P. Berzhe deduced the ancestry of the Quba khans with indication of dates of birth and death of members of their family.The application of the comparative method of studying the sources about the Quba khans and all the peripeteias of their appearance and rule reveals significant differences both in the history of their rule and in the dates of life and death of several members of the khan family with the data given by A. K. Bakikhanov and A.P. Berzhe.As a result of the critical analysis of the sources, it was possible to find out both the controversial nature of the circumstances of the appearance in the Quba territory described in Golestan-e Eram and the failure of Bakikhanov's theory on the continuous rule of a single dynasty in Quba until the elimination of the khanate by the Russian power in the 19th century. The study revealed that the Quba khanate was ruled not by one but by two dynasties. The first dynasty was of an unknown origin, possibly presented by the people from Kaitag utsmi's line. However, it was discontinued at the very beginning of the 18th century. The new dynasty was replaced by another one, the ancestor of which, according to legends, was a certain “Lezgi Ahmed”. The second dynasty ruled until the beginning of the 19th century, after which the khans' rule in Quba was over. Unfortunately, some of the issues of interest remain unanswered, as we could not find any information that sheds light on them.

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Patel, Alka. "Architectural Histories Entwined: The Rudra-Mahalaya/Congregational Mosque of Siddhpur, Gujarat." Journal of the Society of Architectural Historians 63, no. 2 (June 1, 2004): 144–63. http://dx.doi.org/10.2307/4127950.

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The Rudra-mahalaya of Siddhpur, north Gujarat (India), was founded in the midtwelfth century ce to be the principal temple complex of the city. It was dedicated to an aspect of Siva, the dynastic deity of the Chaulukyas (ca. 950-1303/04), whose seventh ruler, Jayasimha Siddharaja (r. 1094-1144), commissioned the complex in ca. 1140. In about 1414, the complex was dismantled and reconfigured as the congregational mosque of the city by Ahmad Shah I (r. ca. 1410-44), the second sultan of the Muslim dynasty of the Muzaffarids. Due to its dual ritual function, the Rudra-mahalaya/congregational mosque has been divided into two separate scholarly discourses, namely those of the Islamic and temple architectures of South Asia. This work proposes certain methodological shifts surrounding the well documented phenomenon of architectural reuse in pre-Mughal India. The Rudra-mahalaya serves as an example of how the separate discourses of Islamic and temple architectures have privileged historical and historiographical ruptures, to the neglect of prominent continuities. Historiographically, the separation of these areas of study does not allow for the examination of the formal continuities between temples and Islamic buildings. Historically, the study of Indic and Islamic architectures as divergent cultural processes in South Asia does not bring out the modified but still palpable continuities in the social fabrics within which the buildings were embedded. By examining a complex such as the Rudramahalaya from both perspectives simultaneously, I hope to restore the historical importance of these continuities.

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Darnal, Prakash. "A Review of Simarongarh’s History on Its Nexus Areas with References of Archaeological Evidences." Dhaulagiri Journal of Sociology and Anthropology 12 (December 31, 2018): 18–26. http://dx.doi.org/10.3126/dsaj.v12i0.22176.

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After the Lichachhavi period, Nepal was bounded within the Kathmandu valley only. Sinja emerged as a powerful state in the west of Nepal. Likewise, Karnata dynasty became strong and powerful to the south of Nepal in the beginning of 10th and 11th century A. D. They were so strong and powerful that they attacked Kathmandu valley several times and plundered for the sake of wealth. So Simraongarh was once an important medieval kingdom of Nepal. It was established by Karnata dynasty Nanyadev in 1097 A. D. After capturing Mithila, Nanyadev began to rule it from Simraongarh. He has been credited in the records for the unification of Tirhut. Under the Karnatas Tirhut had developed on economic, social and cultural which was also known as golden age. They ruled over Mithila for about 227 years and after that Gayasuddin Tuglak conquered. Muslims ruled about three hundred years, and then it came under Sens of Makawanpur. Lohang Sen had extended his territories up to Vijayapur. When Prithivi Narayan Shah conquered Makawanpur in 1762 A. D. all part of eastern Terai including Tirhut or Mithila became integral part of Nepal. After the Anglo Nepal war in 1814 - 16 A.D., Nepal lost some parts of eastern Terai, it came again under its jurisdiction in Sugauli Treaty of 1816 A.D. But now people seem to forget Simarongarh which was once so rich and highly developed. Therefore, the objective of this article is not only to remind of its glorious past history but also to prove how important this area through archaeological findings.

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Uluç, Lâle. "An Iskandarnāma of Nizami Produced for Ibrahim Sultan." Muqarnas Online 30, no. 1 (January 29, 2014): 235–53. http://dx.doi.org/10.1163/22118993-0301p0011.

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This paper introduces a copy of the Iskandarnāma of Nizami dated 1435 and dedicated to the Timurid prince Ibrahim Sultan, grandson of the eponymous founder of the Timurid dynasty. It discusses the various features of the manuscript together with comparable examples from the same period, and also focuses on Abu al-Fath Ibrahim Sultan ibn Shah Rukh and his role as both a military leader and a patron of the arts during his tenure as the governor of the provinces of Fars, Kirman, and Luristan (1414–35). Utilizing the visual data together with the historical context of the period, this essay interprets one of the illustrations of the Iskandarnāma, hoping to fulfill what David Summers called “the most basic task of art history,” which he says “is to explain why works of art look the way they look.” The addition of this Iskandarnāma manuscript to the surviving corpus of works that can be connected to Ibrahim Sultan will provide a further insight into the important patronage of this Timurid prince.

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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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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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Zulyeno, Bastian. "Kisah-Kisah dalam Kitab Taj al-Salatin dan Siyasatname: Kajian Komparatif." Tamaddun: Jurnal Kebudayaan dan Sastra Islam 20, no. 1 (June 29, 2020): 52–67. http://dx.doi.org/10.19109/tamaddun.v20i1.5743.

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As a legacy of intellectual works in Malay and Persian literature Taj al-Salatin and Siyasatname are two major works full of wisdom and courtesy reviews. Two books are equally written by the king's closest people and also presented to the King for the sake of achieving a harmonious life between the King and the people. Siyasatname was written by Nizam al Mulk (1018-109 AD) and presented to the king Alp Arselan and Malik Shah (1072-1092 AD) two kings of the Seljuq dynasty, while Taj al-Salatin was written by Bukhari al Jauhari in Aceh (1603 AD) and presented to Sultan Alauddin Riayyat Syah (1589-1603 AD). In the Persian literature the Siyasatname Book got a very important position because this book became a reference for how the King and his aides should manage and manage the kingdom. Likewise with Taj al-Salatin this book reminds the head of government in this case the king and his aides how to become the ideal official figure. This paper will compare the two books of Siyasatname and Taj al-Salatin with structuralist methods. The object of comparison in this paper is only the same story in the two works. Keywords: Taj al-Salatin, Syasatname, Persian, Malay, story. Sebagai peninggalan karya intlektual dalam kesusasteaan Melayu dan Persia Taj al-Salatin dan Siyasatname adalah dua karya besar yang penuh dengan ulasan hikmah dan adab. Dua buku yang sama-sama ditulis oleh orang terdekat raja dan dipersembahkan kepada Raja pula demi tercapainya kehidupan yang harmonis antara Raja dan rakyat. Siyasatname ditulis oleh Nizam al Mulk (1018–109 M.) dan dipersembahkan kepad raja Alp Arselan dan Malik Shah (1072-1092 M.) dua raja dari dinasti Saljuk, sedangkan Taj al-Salatin ditulis oleh Bukhari al Jauhari di Aceh (1603 M) dan dipesembahkan kepada Sultan Alauddin Riayyat Syah (1589-1603 M). Dalam kesusasteraan Persia Kitab Siyasatname mendapat posisi yang sangat penting karena buku ini banyak menjadi rujukan tentang bagaimana seharusnya Raja dan para pembantunya mengurus dan mengelola kerajaan. Begitu juga dengan Taj al-Salatin buku ini mengingatkan kepada kepala pemerintahan dalam hal ini raja dan pembantu-pembantunya bagaimana menjadi sosok pejabat yang ideal. Makalah ini akan membandingkan dua kitab Siyasatname dan Taj al-Salatin dengan metetode strukturalis. Objek perbandingan dalam makalah ini hanya pada kisah yang sama dalam dua karya tersebut. Kata kunci: Taj al-Salatin, Syasatname, Persia, Melayu, cerita.

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Bruckmayr, Philipp. "The Shi‘a in Modern South Asia." American Journal of Islam and Society 33, no. 4 (October 1, 2016): 115–19. http://dx.doi.org/10.35632/ajis.v33i4.939.

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The volume at hand brings together recent advances in and new avenues forthe study of both Ithna ‘Ashari and Isma‘ili Shi‘ism in South Asia. As FrancisRobinson notes in his introduction, the region’s roughly 60 million Shi‘aswere grossly neglected in scholarship until the mid-1980s. Since then, andparticularly from the turn of the twenty-first century onward, the situation haschanged significantly. Indeed, some of the most interesting and promising recentstudies of various historical and contemporary aspects of Shi‘ism in generalhave focused on those very communities. Justin Jones, one of the spearheadsof this development, has acted as co-editor of this important collectionof eight thematically highly diverse essays.After Robinson’s overview of the field’s existing literature and the volume’scontents, Sajjad Rizvi tackles a major desideratum in the study of IndianShi‘i scholarly history by closely examining the life and works of Sayyid DildarAli Nasirabadi (d. 1820). A major scholar of his day, as well as the founderof a scholarly dynasty and an instrumental figure in establishing the Usuli traditionin the Shi‘i state of Awadh, his figure and works have, surprisingly, onlyreceived attention in the context of Dildar Alis’s polemics against Shah Abdal-Aziz of Delhi (d. 1823) and his critique of Shi‘ism. Reviewing Ali’s severelycontested but lastingly influential intellectual attack on Akhbarism, Sufism,Sunnism, and philosophy, all expressed in the context of rising Shi‘ipower in late eighteenth-century Awadh, Rizvi aptly highlights the importanceof seriously considering major developments in the late pre-colonial periodin order to more fully understand the actual and supposed transformations thatSouth Asian Shi‘ism underwent during and beyond colonial rule. Needless tosay, this also holds true for the study of other Muslim communities of thenineteenth and twentieth centuries ...

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Averianov, I. A. "CULTURAL INTERACTION BETWEEN SAFAVID IRAN AND OTTOMAN TURKEY IN 16TH CENTURY." Journal of the Institute of Oriental Studies RAS, no. 4 (14) (2020): 136–48. http://dx.doi.org/10.31696/2618-7302-2020-4-136-148.

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Сoming to power of the Safavids Sufi dynasty in Iran (in the person of Shah Ismail I) in 1501 caused noticeable transformations in the political, social, cultural and religious life of the Near and Middle East. This dynasty used the semi-nomadic tribes of the Oguz Turks (‘Kyzylbash’) as its main support, which it managed to unite under the auspices of military Sufi order of Safaviyya. However, the culture of the Safavid state was dominated by a high style associated with the classical era of the Persian cultural area (‘Greater Iran’) of the 10th–15th centuries. The Iranian-Turkic synthesis that emerged in previous centuries received a new form with the adoption by the Safavids of Twelver Shiism as an official religious worldview. This put the neighboring Ottoman state in a difficult position, as it had to borrow cultural codes from ‘heretics’. Nevertheless, the Ottomans could not refuse cultural interaction with the Safavids, since they did not have any other cultural landmark in that era. This phenomenon led to a number of collisions in the biographies of certain cultural figures who had to choose between commonwealth with an ‘ideological enemy’ or rivalry, for the sake of which they often had to hide their personal convictions and lead a ‘double life’. The fates of many people, from the crown princes to ordinary nomads, were broken or acquired a tragic turn during the Ottoman-Safavid conflict of ‘spiritual paths’. However, many other poets, painters, Sufis sometimes managed to transform this external opposition into the symbolism of religious and cultural synthesis. In scholarly literature, many works explore certain aspects of the culture of the Ottoman Empire and the Safavid state separately, but there are almost no works considering the synthesis of cultures of these two largest Muslim states. Meanwhile, the author argues, that understanding the interaction and synthesis of the Ottoman and Safavid cultures in the 16th century is a key moment for the cultural history of the Islamic world. The article aims to outline the main points of this cultural synthesis, to trace their dependence on the ideology of the two states and to identify the personality traits of a ‘cultured person’ that contributed to the harmonization of the culture of two ideologically irreconcilable, but culturally complementary empires. A comparative study of this kind is supported by Ottoman sources. In the future, the author will continue this research, including the sources reflecting the perception of the Ottoman cultural heritage by the Safavids.

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Lee, Pyong-Soo. "An Inner World of Literati in the Late Ming Dynasty and Early Qing Dynasty from This Point of View Jinshishuo." Historical Journal 62 (October 31, 2017): 261–93. http://dx.doi.org/10.20457/sha.62.10.

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Son, Byung-Giu. "The Military Service of Joseon Dynasty in Tributary System." Historical Journal 59 (January 31, 2017): 63–90. http://dx.doi.org/10.20457/sha.59.3.

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Bilal Çelik, Muhammed. "The Political Relations Between Safavid Shahs and Astrakhand Dynasty." History Studies International Journal Of History Volume 2 Issue 2 (2024): 511–16. http://dx.doi.org/10.9737/hist_105.

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26

Schayegh, Cyrus. "“SEEING LIKE A STATE”: AN ESSAY ON THE HISTORIOGRAPHY OF MODERN IRAN." International Journal of Middle East Studies 42, no. 1 (January 14, 2010): 61a. http://dx.doi.org/10.1017/s002074380999081x.

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This essay argues that with the rise of the autocratic Pahlavi dynasty (1921–79), the state started to cast a long shadow over the historiography of modern Iran. Drawing on dynastic nationalism, modernization policies, and repression, the Pahlavi shahs and their bureaucratic elites produced an image of an all-powerful state completely detached from society. Scholars often reflexively replicated this top-down perspective. The resulting methodological statism, a metanarrative of state action as the inevitable ultimate reference point of all things Iranian, has reified our understanding of the modern Iranian state and, more generally, limited our vision of “the history of Pahlavi Iran.” Fixated on autocratic policymaking, we have ignored routine citizen–government interactions; equally, we lack microhistories of the complex facets of everyday life. By illuminating the politics and history of methodological statism, this essay hopes to prepare the ground for the assimilation of such alternative perspectives into the historiography of modern Iran.

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Melville, Charles. "Shah ʿAbbas’s Patronage of the Dynastic Shrine at Ardabil." Muqarnas Online 37, no. 1 (October 2, 2020): 111–38. http://dx.doi.org/10.1163/22118993-00371p05.

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Abstract The aim of this paper is to introduce information provided by Fazli Beg Khuzani Isfahani (d. after 1640) in the third volume of his chronicle, Afżal al-tavārīkh (The Best of Histories), concerning the building program and patronage of Shah ʿAbbas I (r. 1587–1629), emphasizing his activities away from the capital Isfahan. In the account of a single year, Fazli Beg documents Shah ʿAbbas’s patronage of the dynastic shrine at Ardabil, providing details on both the architectural development of the shrine and the endowment (waqf) deed drawn up to support its charitable work. In the course of his account, Fazli Beg also mentions various local officials whose existence is otherwise unknown.

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Kim, Yong-Chan. "Centralized National Ritual System in the End of Former Han Dynasty." Historical Journal 66 (October 31, 2018): 283–330. http://dx.doi.org/10.20457/sha.66.10.

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Lee, Hyunju. "The historical reality and role of the Princess “Seonwha” of Shilla Dynasty." Historical Journal 70 (October 31, 2019): 71–97. http://dx.doi.org/10.20457/sha.70.3.

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Kim, Ho. "The Management and the Features of the ZongZheng-si in Tang Dynasty." Historical Journal 70 (October 31, 2019): 249–74. http://dx.doi.org/10.20457/sha.70.9.

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31

Wu, Rui-Wen. "Development and Strata Analysis of Shan She Unrounded Cognates in Proto-Min." Bulletin of Chinese Linguistics 6, no. 1 (January 24, 2012): 177–238. http://dx.doi.org/10.1163/2405478x-90000098.

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Norman (1980) proposed a complete proto-Min final system for the collquial strata of Min Languages. Based on Norman’s system, I review the fianls about the Shan She unroubed cognates and suggest some modification. In this paper, I increase the materail of Min languages and reconstruct the proto forms of daughter languages of Min by used the comparative method strictly. I also indicate the differnent strata of the collquial strata in proto-Min fianls. Form the viewpoint of historical linguistics, Proto-Min finals of Shan She unrouded cognates include two strata: one is from Chin-Han period and the other Six Dynasity period. The obvious characteristic of Chin-Han Stratum of proto-Min is that Shan She unrouded Grade II and IV was merged and undergone a particular sound change: metathesis. The characteristic of Six Dynasity stratum is that either Shan She unrouded Garde III or IV have a medial constituent and the vowel contrast between Garde III and IV is preserved which is the phonological characteristic of Jiang Dong dialect of Six Dynasity period.

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Kim, Chang-Su. "Hong Yang-Ho' Sino-centrism and Two Level of Recognition for Qing Dynasty." Historical Journal 69 (July 31, 2019): 131–57. http://dx.doi.org/10.20457/sha.69.5.

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Lange, Mathias. "Wadi Shaw 82/52: 14C Dates from a Peridynastic Site in Northwest Sudan, Supporting the Egyptian Historical Chronology." Radiocarbon 40, no. 2 (1997): 687–92. http://dx.doi.org/10.1017/s0033822200018622.

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In the framework of the interdisciplinary project “Settlement History of the Eastern Sahara” at the Universität zu Köln, a large number of sites were excavated during the 1980s in northern Sudan, where the Laqiya-region with the Wadi Shaw and Wadi Sahal was one of the main research areas. About 150 sites have been surveyed and partly excavated. One of these sites, Wadi Shaw 82/52, yielded sherds of a Maidum bowl, which is dateable to the Egyptian IVth and Vth Dynasty. This site was dated by four radiocarbon dates. The dates are compared with the historical chronology of Egypt for the IVth and Vth Dynasty, and are shown to be in good agreement.

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Cao, Dong. "Embedding Marxist Epistemology: A Contemporary Interpretation of Shao Yong’s Thought on “Observing Things”." Scientific and Social Research 3, no. 2 (July 13, 2021): 150–53. http://dx.doi.org/10.36922/ssr.v3i2.1120.

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The cognition method of “observing things” by the famous Confucian, Shao Yong from the early Song Dynasty has an extremely broad and profound meaning. It overlaps and also has similarities with Marxist epistemology. This article attempts to examine it from the perspective of Marxist epistemology; beginning with the subject and object of knowledge, the method of knowledge, and the purpose of knowledge to interpret and reflect on Shao Yong’s thought of “observation.”

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Lee, Jung-Ran. "A Ritual of Submitting Pyomun and Demonstration of King’s Authority in Early Goryeo Dynasty." Historical Journal 68 (April 30, 2019): 63–93. http://dx.doi.org/10.20457/sha.68.3.

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36

Cheong Min-Kyung. "A Study on the Quan-Shan-Shu in Early Ming Dynasty." Journal of the research of chinese novels ll, no. 58 (August 2019): 123–49. http://dx.doi.org/10.17004/jrcn.2019..58.006.

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37

Wuyun, Gaowa. "A Study on the Political Intermarriage and Cultural Exchange of the Korea and the Yuan Dynasty." Historical Journal 58 (October 31, 2016): 205–31. http://dx.doi.org/10.20457/sha.58.7.

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38

Hong, Sung-Hwa. "The War and the Delegates — Changes in a Foreign Policy of Tamao Battle during Ming Dynasty —." Historical Journal 61 (July 31, 2017): 337–73. http://dx.doi.org/10.20457/sha.61.12.

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Hwang, Hee-Soon. "Changes in Recognition of Yuan Dynasty and Sino-Barbarianism(華夷論) in Early Joseon Period." Historical Journal 66 (October 31, 2018): 191–223. http://dx.doi.org/10.20457/sha.66.7.

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40

Hong, Sung-Hwa. "Between State and a Social Organization — The Overseas Research Trends on The Qing Dynasty Baxian Archives —." Historical Journal 72 (April 30, 2020): 347–91. http://dx.doi.org/10.20457/sha.72.12.

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41

Jia (賈洪波), Hongbo, and Carl Gene Fordham. "An Alternative Chronology for the Xia Dynasty and Discussion on Issues Related to Xia Culture." Journal of Chinese Humanities 5, no. 1 (November 28, 2019): 55–77. http://dx.doi.org/10.1163/23521341-12340072.

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Abstract This paper proposes an alternative chronology for the Xia dynasty [ca. 2100-1600 BCE] based on the respective year counts and generation numbers of the Xia, Shang [ca. 1600-1046 BCE], and Zhou [1046-256 BCE] dynasties. It argues that Qi 啟 founded the Xia dynasty midway through the twentieth century BCE and further discusses questions relating to the capital cities and culture of the Xia. By integrating archeological material, it further contends that the ancient city of Wangchenggang 王城崗 located in Dengfeng 登封 was Yangcheng 陽城, the capital established by Yu 禹. It also argues that the Wadian 瓦店 site in Yuzhou 禹州 may have been inhabited by Yu and Qi, that the ancient city of Xinzhai 新砦 was an early capital of the Xia dynasty from the reigns of Qi to Shao Kang 少康, and that the Erlitou 二里頭 site was the capital of the Xia dynasty during its middle and late periods after the reign of Di Huai 帝槐. Xia culture should be approached as a concept that blends the disciplines of archeology and history and defined as the Xia people and the Xia dynasty within its region of governance or a culture whose creators mostly consisted of the Xia people. Furthermore, the ruins of the Xinzhai period represent Xia culture during its formative period, while Erlitou culture represents Xia culture during its maturity.

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42

Lee, Hyun-Ju. "A Study on the Royal Ancestral Shrine System and the Role of Empress Dowager in Shilla Dynasty." Historical Journal 66 (October 31, 2018): 165–90. http://dx.doi.org/10.20457/sha.66.6.

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43

Akhundova, N. F. "The Safavid fraternity: shiism or sufism? Historiographical review of the Western European researchers' works." Orientalistica 3, no. 3 (October 3, 2020): 765–80. http://dx.doi.org/10.31696/2618-7043-2020-3-3-765-780.

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This article offers a detailed analysis of the religious and ideological foundations of the Safavid dynasty. It is based upon the modern predominantly Western European historiography. The methodological basis is the comparative analysis. Along with the works of British, French, German, Turkish, Russian and other scholars the author also uses medieval texts written in original (Oriental) languages. These are court chroniclers from the 16th-17th cent. by Fazl al-lah Ruzbikhan Khundji (Tarih-e alamara-ye Amini) and Iskender bek Turkman Munshi (Tarih-e alamara-ye Abbasi) and others. The Safavid dynasty was at the same time a dynasty of sheikhs and shahs. Therefore, the concepts of Sunnite teachings, Shi'ism and Sufism constitute an integral part of its culture and history. The article supplies a reader with the information necessary for establishing the religious views of each of the representatives of the Sufi House of Safaviye, starting from the founder of the Sufi Order and ending with his heirs, the rulers of the Safavid state. The author elaborates the topic regarding the original denomination of Islam the Safavids embraced - Sunni or Shi'a. Subsequently she deals with the exact period of the Safavid transition from one Islamic denomination to another. Special attention is also paid to some aspects of the development of Sufi traditions and ideology at various stages of the history of the Safavid dynasty.

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44

Lee, Hyo-Eun. "The register pattern of station village and station workers of Kyeongsangdo in family register during late Choseon dynasty." Historical Journal 64 (April 30, 2018): 59–85. http://dx.doi.org/10.20457/sha.64.3.

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45

Bilushchak, Тetiana N. "Functional Analysis of Privileges in Document-Communication System of Royal Chancellery of the Jagiellonian Dynasty Lviv Defense Policy During Its Pre-Source Existence (Information Potential of Archival Funds Tsdial of Ukraine)." SUMY HISTORICAL AND ARCHIVAL JOURNAL, no. 33 (2019): 24–32. http://dx.doi.org/10.21272/shaj.2019.i33.p.24.

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The funds of the Central State Historical Archive of Ukraine in Lviv have been analyzed. It is turned out that the most significant information potential regarding the Jagiellonian dynasties Lviv defense policy is fund: 52, 131. One of the types of documents created by the Royal Chancellery, namely privileges as a result of the activity of the document-communication system of the defense policy of Lviv of the Jagiellonian dynasty, was researched. During the document processing, privileges in the content have been systematized as those issued for the restoration of the city’s defense capability, for protection against attacks by Turkish-Tatar troops and for natural disasters elimination. On the basis of them, the analysis of the functions they performed during their pre-source existence was made. The analysis of documents in the period of its pre-source existence makes it possible to consider it as a real phenomenon, and as a fact of the historical process. Another benefit of this research is that, depending on the role that privileges have played in the past, its significance in the source base is largely determined. The more significant the primary social function of the source (the impact on subsequent historical events, processes, phenomena, breadth of scope, etc.), the more important the value of the source as the information bearer. Thus, the following functions were clarified as informational, social, communicative, administrative, legal, and historical functions, which acquired privileges after their operational acting role and were sent to Central State Historical Archive of Ukraine in Lviv for preservation. The paper gives examples of the Jagiellonian dynasty privileges and the dynamics of their issuance during the defense capabilities and fortifications construction enhancement in Lviv for natural disasters or enemy attack protection. The study found that the urban privileges granted by monarchs at different times were the main research source into the kings’ policy to strengthen Lviv’s defense capabilities. The informative value of the sources consists of the possibility to trace the emergence of Lviv as an important defense and strategic center by analyzing the document content. The city fortifications are first mentioned in the privileges of Vladislav II Jagiello. During the reign of the successors of Vladislav II Jagiello – Casimir IV and Jan Olbracht, a large-scale construction of new fortifications, walls and towers was completed. The privileges of the successor kings Jagiel are typologically similar and granted for the same purpose as Vladislav II Jagiel himself. Keywords: document-communication system, Jagiellonian dynasty, medieval Lviv, defense fortifications, archival sources, privileges, functional analysis.

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46

Liu, Zhongyu. "The Image of the Joseon Dynasty Formed under the Marine Network System of East Asia in the 15th Century." Historical Journal 58 (October 31, 2016): 233–50. http://dx.doi.org/10.20457/sha.58.8.

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47

Baek, In-Hwan. "The Absence of Military Ruler and the Power Division in the Second Half-year of Myeongjong of Koryeo Dynasty." Historical Journal 72 (April 30, 2020): 97–133. http://dx.doi.org/10.20457/sha.72.4.

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48

Song, WoongSup. "A Review of Periodization of the Mid-Joseon Dynasty — Focusing on the problem of forming of a sajok community —." Historical Journal 73 (July 31, 2020): 129–53. http://dx.doi.org/10.20457/sha.73.5.

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Bian, Xiang Yang, and Aijuan Cao. "A Study on the Origin and Evolution of Shape and Structure of ‘Gui-Yi’ in Ancient China." Asian Social Science 14, no. 8 (July 27, 2018): 145. http://dx.doi.org/10.5539/ass.v14n8p145.

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Most of the existing studies on Gui-Yi, which is a kind of ancient women’s dress of China, are barely about the interpretation of Xian (ie. a long ribbon made of silk) and Shao (ie. a hanging fabric of cloth, shaped like a swallow tail, tied to the waist) of Gui-Yi, on whose origin, development and evolution of the shape and structure there are few discussions. Based upon summarizing the literature, this paper points out that Gui-Yi in Han Dynasty was originated from a relic of San-di (ie. three kinds of ceremonial dress worn by queens in The Rites of Zhou Dynasty-a classical book in ancient China on the bureaucratic establishment system of Zhou Dynasty and the system of states in Warring States Period). In the paper, Gui-Yi is divided into two kinds according to images in archaeological studies, namely, the ‘Gui-Yi in one-piece system’ (‘one-piece system’ is Chinese robe) and ‘Gui-Yi in separate system’ (‘separate system’ is a kind of suit that consists of blouses and skirts). The former was popular in Han Dynasty, and the latter was popular in Wei &Jin Southern and Northern Dynasties. The change of the shape and structure of Gui-Yi conforms to the historical trend that the ‘Gui-Yi in one-piece system’ entered a recession in the late Eastern Han Dynasty and the ‘Gui-Yi in separate system’ became a popular mainstream in Wei &Jin Southern and Northern Dynasties. In addition, the paper points out female images wearing Gui-Yi in Gu Kaizhi's paintings influenced the expression of Gui-Yi image of Wei & Jin Southern and Northern Dynasties, and Gui-Yi were gradually brought into immortal statues during painters’ artistic processing of that time.

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Ku, Ja-Won. "The Transition of Diplomatic Policy of Joseon Dynasty toward Japan through Treaties during the First Half of the 16th Century." Historical Journal 68 (April 30, 2019): 197–223. http://dx.doi.org/10.20457/sha.68.7.

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Journal articles on the topic 'Shah dynasty'

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