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Добірка наукової літератури з теми "Safavidi"

Автор: Grafiati

Опубліковано: 10 березня 2023

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Статті в журналах з теми "Safavidi"

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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Анотація:

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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Matthee* Matthee, Rudi. "Was Safavid Iran an Empire?" Journal of the Economic and Social History of the Orient 53, no. 1-2 (2009): 233–65. http://dx.doi.org/10.1163/002249910x12573963244449.

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AbstractThis paper examines the organizing ideological and infrastructural principles of the Safavid state structure and questions whether the Safavid state had the capacity and universality to qualify as an empire. Until now, the Safavid state has only been given equal status to the Ottoman and Mughal state as a “gunpowder empire”. But with this approach some other aspects tip the balance towards the cohesion and coherence that enabled the Safavid Empire to function as an empire in spite of exiguous economic resources and the limitations of ideological underpinnings. When some of these aspects lost their force, this contributed to the dissolution of the glue that kept Iranian society together and to the demise of the Safavid state in the early eighteenth century.Le cadre de cette contribution est l’État safavide et elle en explore les principes de la structure étatique au niveau de l’organisation, de l’idéologie, et de l’infrastructure pour établir si cet état a été un véritable empire au niveau de ses capacités et de son caractère universel. Jusqu’à maintenant l’État safavide s’est vu attribuer le statut ‘d’empire de poudre à canon’, pareil aux États ottoman et moghul. Mais en abordant ce thème du côté structure on aperçoit quelques aspects qui font pencher la balance vers une cohérence interne. C’est qu’en dépit de ses faibles ressources économiques et tenant compte des limites du support idéologique en général, l’Empire safavide savait remplir son rôle d’empire. À mesure que la force cohésive s’affaiblissait, la société iranienne se dissolvait de façon à sonner le glas de l’État safavide au début du dix -huitième siècle.

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Atçıl, Zahit. "Warfare as a Tool of Diplomacy: Background of the First Ottoman-Safavid Treaty in 1555." Turkish Historical Review 10, no. 1 (June 7, 2019): 3–24. http://dx.doi.org/10.1163/18775462-01001006.

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The Amasya Treaty (1555) ended a half-century of Ottoman-Safavid military and ideological rivalry during the sixteenth century. My paper focuses on why the Ottoman and Safavid empires made this treaty despite a long-standing ideological and political divide. It has been widely held that the Safavids could not afford such a costly rivalry and, tired of the Ottoman military campaigns, they pleaded with the Ottomans to make peace. Based on my comparative research in Ottoman, Persian, and European sources, I find that this narrative misses many essential points and omits certain historical facts just before the treaty was signed. I argue that the Ottomans also wished for and, at once, requested peace with the Safavids. I show that, although the Ottoman army ostensibly left Istanbul to fight with the Safavids in 1553, the primary motive was to use warfare as a diplomatic tool to force the Safavids to ask for peace.

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Geevers, Liesbeth. "Safavid Cousins on the Verge of Extinction: Dynastic Centralization in Central Asia and the Bahrāmī Collateral Line (1517-1593)." Journal of the Economic and Social History of the Orient 58, no. 3 (July 6, 2015): 293–326. http://dx.doi.org/10.1163/15685209-12341376.

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The Bahrāmī Safavids, a relatively unknown collateral branch of the Safavid dynasty, active in Iran from 1517 to 1593, played a crucial role in dynastic developments in Safavid Iran. This essay examines the dynastic developments of the Safavid rulers and their contemporaries to argue that they embarked on a process of dynastic centralization, presenting themselves increasingly as the only holder of dynastic power, at the expense of their male relatives. The persistence of the Bahrāmī branch illuminates how this process took shape in Iran and how dynastic developments among neighbouring Central Asian dynasties influenced the fate of the Safavid collaterals.

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Ghereghlou, Kioumars. "On the margins of minority life: Zoroastrians and the state in Safavid Iran." Bulletin of the School of Oriental and African Studies 80, no. 1 (February 2017): 45–71. http://dx.doi.org/10.1017/s0041977x17000015.

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AbstractThis article looks at the treatment of the Zoroastrians by central and provincial authorities in early modern Yazd, Kirman and Isfahan, emphasizing the institutional weaknesses of the central or khāṣṣa protection they were supposed to benefit from under the Safavids (907–1135/1501–1722). It is argued that the maltreatment the Zoroastrians endured under the Safavids had little to do with religious bigotry. Rather, it arose from rivalries between the central and the provincial services of the Safavid bureaucracy, putting Zoroastrians in Yazd, Kirman, Sistan and Isfahan at risk of over-taxation, extortion, forced labour and religious persecution. The argument developed in this article pivots on the material interest of the central and the provincial agents of the Safavid bureaucracy in the revenue and labour potentials of the Zoroastrians, and the way in which the conflict of interest between these two sectors led to such acts of persecution as over-taxation, forced labour, extortion and violence.

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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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Анотація:

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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Mamedova, Nailya. "Three attempts of the creation of an anti-Ottoman’s alliance by the Sefevid state at the beginning of the 16th centure (based on French-language historiography)." OOO "Zhurnal "Voprosy Istorii" 2020, no. 12-3 (December 1, 2020): 259–70. http://dx.doi.org/10.31166/voprosyistorii202012statyi75.

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The article is devoted to the relationship of the Azerbaijan state of the Safavids with the Western European states at the beginning of the 16th century on the basis of French historiography, with the aim of creating an anti-Ottoman union. The goal of the Western European states was to keep these two powerful states of the Middle Ages in a state of war and conflict - the Ottoman Empire and the Safavid state. In turn, the Safavids tried to get firearms from the West and enlist the support of the leading Western European states. Each of the parties simultaneously pursued its trade and economic interests and goals.

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Guliyev, Ahmad. "Venice’s Knowledge of the Qizilbash – The Importance of the Role of the Venetian Baili in Intelligence-Gathering on the Safavids." Acta Orientalia Academiae Scientiarum Hungaricae 75, no. 1 (April 4, 2022): 79–97. http://dx.doi.org/10.1556/062.2022.00116.

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While the subject of the Venetian espionage in the Ottoman empire has received scholarly attention, no attempt has been made to study the baili’s intelligence-gathering activities on Safavid issues in a systematic way. Through the close scrutiny of baili dispatches and other relevant materials of the Venetian State archives, this paper examines the role of the Venetian diplomats in Istanbul in information-gathering on the Safavids. It demonstrates that the baili used various techniques, particularly gifting, bribery, and information exchange with the Ottoman officials in order to collect and transmit to Venice a wide range of information on Ottomans’ arch-rivals, the Safavids.

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Atçıl, Abdurrahman. "THE SAFAVID THREAT AND JURISTIC AUTHORITY IN THE OTTOMAN EMPIRE DURING THE 16TH CENTURY." International Journal of Middle East Studies 49, no. 2 (April 20, 2017): 295–314. http://dx.doi.org/10.1017/s002074381700006x.

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AbstractThis article investigates the opinions of three senior Ottoman jurists, Sarıgörez (d. 1522), Kemalpaşazade (d. 1534), and Ebussuud (d. 1574), on the subject of the Safavids and their supporters. Historians have treated these opinions as part of the vast polemical literature uniformly intended to justify an impending Ottoman attack against their Safavid rivals. Questioning the notion that all authors shared an undifferentiated attitude, this article underlines that, unlike most polemical literature, the opinions of these three jurists focused on the religiolegal aspects of the Safavid issue and varied and evolved in line with changing historical realities, the jurists’ divergent assessments of the Safavid threat, and their preference for different jurisprudential doctrines. Based on an analysis of the opinions, I argue that these jurists assumed a high degree of autonomy as producers and interpreters of the law and thus did not necessarily feel obliged to legitimate or excuse every imperial action.

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Trausch, Tilmann. "Representing Joint Rule as the Murshid-i Kāmil’s Will." Medieval History Journal 19, no. 2 (October 2016): 285–321. http://dx.doi.org/10.1177/0971945816665959.

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At first glance, early Safavid Iran may not be the ideal place to search for forms of consensual rule in the early modern Persianate world, as there where neither estates nor institutionalised procedures for consens-us-based decision-making. However, perhaps it is no less suitable for such considerations than any other non-European realm. As with most other contemporary or present-day rulers, the early Safavids claim for absolute power was rather convention than reality, a fact that is well reflected in present-day scientific literature. However, this is not the case for ‘rule by consensus’. Was consensus and consensus-based decision-making an issue in 16th-century Iran? If we look at the reports of the chronicles from the Safavids courtly sphere on their first ruler, Ismaʿil, we find passages that might well be read that way. Although it is somewhat difficult to imagine Ismaʿil thinking in terms of consensus or even mutual benefit, maybe he did just that. Obviously, ‘rule by consensus’ is a topic from Medieval Studies and is strongly based on the realms of medieval Europe, with no equivalents to many of the specific phenomena, procedures and theories elsewhere. While a ‘rule by consensus’ did not exist in early Safavid Iran, consensus-based decision-making did.

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Більше джерел

Дисертації з теми "Safavidi"

Chabrier, Aurélie. "La monarchie safavide et la modernité européenne (XVIe-XVIIe siècles)." Thesis, Toulouse 2, 2013. http://www.theses.fr/2013TOU20118/document.

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Cette thèse porte sur la formation et l’évolution de la monarchie safavide en Iran entre le XVIe et le premier quart du XVIIIe siècle. Elle étudie en particulier les rapports entretenus entre le pouvoir monarchique et les différents groupes qui composent le sommet de la hiérarchie sociale et curiale, comme les clientèles qizilbashs. L’avènement de la monarchie safavide étant contemporain de la montée en puissance des États modernes en Europe, cette recherche s’intéresse également au regard que l’« honnête homme » du XVIIe siècle porte sur ce processus de construction étatique. Cette approche est fondée sur l’analyse du cadre des échanges diplomatiques entre États, mais aussi sur la rencontre individuelle entre les Européens et les représentants de l’élite safavide, à travers une étude des récits de voyageurs (relations d’ambassade et de voyage). Elle invite à réfléchir sur la manière dont s’élabore la réflexion sur l’État moderne et sur les comportements qui s’y rapportent
This thesis is about the start and the evolution of the Safavid Monarchy in Iran between the 16th century and the first quarter of the 18th century. It studies, in particular, the links between the monarchial power and the different groups at the head of the social and parish hierarchy, such as the qizilbash followers. Given the fact that the advent of the Safavid Monarchy is contemporary with the rise of the Modern States in Europe, this research also studies the point of view of the « good man » of the 17th century about this process of state construction. This approach is based on the context analysis of the diplomatic exchanges between the States, but also of the individual meeting between the European and the Safavid elite representatives, throughout the study of stories of travelers (embassy and travel relations). This study is an invitation to think about the way the Modern State and its behavior reflection are built

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Zain, Dzul Haimi bin Md. "Safavid qur'ans : style and illumination." Thesis, University of Edinburgh, 1997. http://hdl.handle.net/1842/21628.

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This thesis aims to a achieve something that has not been done before- to identify the style of illuminated Safavid Qur'ans. The first serious attempt to look critically at a wide spectrum of Qur'an manuscripts dates from the famous World of Islam festival held in London in 1976, with its many exhibitions. Since then, hardly anything has been published specifically on Safavid Qur'äns. The major subsequent study on illuminated Qur'äns is that carried out by David James in his book entitled Qur'äns of the Mamluks (1988). Most writings on Safavid Qur'äns have been in bits and pieces. The thin and ambiguous distinction between the style of 16th-17th century Ottoman, Mughal and Safavid Qur'änic illumination adds to the tendency that scholars have evinced to skim over the problems. Many Qur'äns are without provenance; indeed, only a few have a clear provenance. Discussion thus tends to linger on secure by dated or provenanced examples of Qur'äns which possess full documentary information. The methods to be used in identifying these Qur'äns remain to be discovered by future researchers. To tackle all three schools of Qur'änic illumination-Safavid, Ottoman and Mughal-would be too big a task. Even to concentrate on Safavid Qur'äns alone is itself a task that requires time, devotion, and, incidentally, strong financial support to arrive at a sufficiently detail analysis.

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Farhad, Massumeh. "Safavid single page painting, 1629-1666." [S.l. : s.n.], 1987. http://catalog.hathitrust.org/api/volumes/oclc/57466264.html.

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Birjandifar, Nazak. "Royal women and politics in Safavid Iran." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=98540.

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This thesis is a study of two major figures among the royal Safavid women in the sixteenth century, with a special focus on their political activities and style of leadership. I examine the socio-political careers of Pari Khan Khanum (955-985/1548-1578) and Mahd-i 'Ulya (d.987/1579) in connection with family and dynastic politics as well as the power struggle and factionalism among the qizilbash tribes. A detailed analysis of these powerful female political figures of the Safavid court leads one to conclude that first, royal women faced particularly complex social and personal restrictions, but nonetheless some managed - through their privileged status as upper-class women with access to education, wealth, and social and family networks - to advance their careers in politics. Second, these women were subject to the political rules and games of their time but faced additional impediments, for they competed with other women such as co-wives, sisters-in-law and others for social recognition and influence, at times leading to the ruthless elimination of female and male rivals. Third, Safavid women came to play an active role in shaping central political decisions and the succession of sovereigns. This reflects not merely gendered semi-nomadic Turcoman roles but also urban Iranian-Islamic transitional traditions which are comparable to Ottoman and 'Abbasid counterparts.

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Khoshkhoosani, Seyede Pouye. "Shi'ism and Kingship in Safavid Court Poetry." Thesis, The University of Arizona, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10982640.

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My research concerns intertwined issues of religio-political legitimacy and panegyric poetry during the Safavid dynasty (r. 1501 ? 1722). I explore ways that ideology and dominance were enacted and reproduced through the Safavid panegyrics in qa??deh and masnav? form. This research specifically examines how court poets responded to Safavid ideology for legitimizing kingship. Panegyric poetry has been one of the chief forms of political propaganda in praise of rulers and other holders of political authority from pre-Islamic times until modern days. Panegyric poems, especially qa??deh and masnav?, were the production of a court system and they were dominantly produced when a king was in power. By considering the nature of panegyric, as written for receiving a reward, the poets? portrayal of kings is traditionally ?assumed? to be the closest to the kings? self-image. The Safavid Persian panegyric, especially the qa??deh form, has heretofore received little scholarly attention. Scholars have usually investigated the literary value of this poetic genre and dismissed the role it could play in the promotion of Muslim rulers. This dissertation explores the ways in which religio-political legitimacy was produced and transmitted through the qa??deh and masnav? forms during the Safavid period and emphasizes the significance of investigating the panegyric genre of poetry not only from a literary perspective, but through a historical lens. While other cultural materials of the time emphasized the role of Safavid kings in the propagation of Twelver Shi`ism and portrayed the kings in a subservient position to the Shi`i Imams, I demonstrate that the Safavid court poetry highlighted the idea of ?sacred? in Sufi discourses and in notions that invoke pre-Islamic forms of Persian kingship to legitimize the Safavid rulership. From the time of Shah `Abb?s I (r. 1588 ? d. 1629), these two forms of representation were established more profoundly in Safavid panegyrics and stood in contrast to traditional notions of Shi`ism that were predominant in other cultural materials that issued in the name of the Safavid rulers. This dissertation, on the one hand, serves historians of the Safavid period, who investigate the Safavid courts and ideology in kingship. It demonstrates how the poets worked differently from the other sources through which the legitimization of the Safavid kingship was established. On the other hand, my study serves scholars of religion, who study Safavid religious treatises in order to shed light on the development of Shi?ism, Sufism, and other religious traditions of the time. By demonstrating the differences between the representation of a Shi`i Safavid king in cultural materials of the time and panegyrics, my research invites these scholars to examine non-religious sources more extensively to investigate Safavid ideology because these sources give a sense of how the religio-political ideology of the kings was perceived among the public and how it developed through time.

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Ghoochani, Ghazaleh. "Le bleu dans la miniature safavide avant Shah Abbas." Thesis, Paris 4, 2014. http://www.theses.fr/2014PA040021.

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Ces travaux portent sur plusieurs facettes de l’emploi du bleu dans les miniatures persanes. Ils se fondent sur un corpus constitué de 56 manuscrits à peintures, appartenant à la période qui va de l’accession au trône des Safavides jusqu’au règne de Shah Abbâs (soit de 1501 à 1588), et conservés à la Bibliothèque Nationale de France et à la British Library. Ce travail s’articule autour de deux grands axes. Le premier aborde les questions préliminaires relatives aux matériaux et techniques utilisés pour fabriquer la couleur bleue qui se rencontrent dans la peinture persane du XVIe siècle. Cette étude exigeait aussi une définition exacte des noms des nuances de la couleur bleue. Deux catégories de sources textuelles fournissent des informations sur la nature des pigments et le chromatisme employés dans la miniature persane, à savoir les traités techniques et les œuvres scientifiques. L’autre partie de cette thèse présente dans un premier temps une étude picturale détaillée en vue de définir les divers emplacements de la couleur bleue sur les peintures du corpus ; dans un second temps, il est procédé à une analyse textuelle des ouvrages dudit corpus, permettant de confirmer la corrélation des textes avec leurs illustrations quant aux indications liées au choix de la couleur bleue. Ces deux analyses nous mènent vers une synthèse qui aide à comprendre l’aspect symbolique et métaphorique de cette couleur dans l’ensemble de ses représentations picturales. Certaines sources telles que les récits de voyages et les recueils de biographies ou les textes littéraires et mystiques comportent des renseignements précieux sur l’emploi de la couleur bleue dans la société et son contexte culturel
This research deals with several aspects of the use of blue in Persian miniatures. It is based on a corpus of 56 illustrated manuscripts, dating from the beginning of rule of the Safavids until the reign of Shah Abbas (i.e. from 1501 to 1588 A.D.), preserved in the Bibliothèque nationale de France and the British Library. This work contains two major developments. At first, come the preliminary questions about the materials and techniques used to make the colour blue met in the paintings of the XVIth century. This study also required an exact definition of the names of shades of blue. Two categories of textual sources provide information about the nature of the pigments and the chromatics used in the Persian miniature; they are technical treaties and scientific works. The other part of this thesis is made up of pictorial studies which allow us to determine the location of the colour blue in painting. This approach is coupled with an analysis of the illustrated texts in order to confirm the correlation between pictures and texts when dealing with the colour blue. Both analyses lead to a synthesis that helps us understand the symbolic and metaphorical aspects of this colour in all its pictorial uses. Some sources such as travelogues and biographies or literary and mystical texts contain information on the use of blue in society and its cultural context

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Haneda, Masashi. "Le Châh et les Qizilbās̆ : le système militaire safavide /." Berlin : K. Schwarz, 1987. http://catalogue.bnf.fr/ark:/12148/cb35466719s.

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KALHOR, MOJTABA. "Charbagh city : il progetto della città ideale nella Persia safavide." Doctoral thesis, Università IUAV di Venezia, 2015. http://hdl.handle.net/11578/278666.

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Imbert, Isabelle. "La peinture de fleurs persane et indienne de la période moderne (XVIe-XVIIIe siècles)." Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040170.

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Le présent travail porte sur les peintures de fleurs produites en Iran et en Inde entre le XVIe et le XVIIIe siècles et destinées à être montées dans des albums alliant peintures et calligraphies. Cette étude s'organise autour de trois axes de recherche. En premier lieu, l'étude de l'évolution des pratiques picturales au sein des ateliers de peinture, ainsi que la mise en évidence des différences formelles entre les centres de production. La taxonomie des peintures de fleurs a permis de mettre en évidence certains régionalismes, mais également des modes de représentation partagés entre l'Iran safavide (1501-1722), afshar (1736-1749) et zānd (1750-1794) d'un côté, et l'Inde moghole (1526-1857) et les cours provinciales de l'autre. Le second axe de recherche est consacré aux échanges entre l'Orient et l'Occident. Plusieurs peintures de fleurs persanes et indiennes sont issues d'herbiers et florilèges, imprimés en Europe à partir du XVe siècle. L'étude de l'apport européen dans ces productions de peintures permet de mettre en évidence les pratiques d'assimilation des formes exogènes par les artistes. Enfin, le troisième axe interroge le rôle tenu par les peintures de fleurs au sein des albums, ou muraqqaʻ. La compilation d'albums est attestée en Iran dès le XVe siècle, et passe vraisemblablement en Inde durant la première moitié du XVIe siècle. Les fleurs s'y déploient progressivement jusqu'à devenir omniprésentes, autant au centre des pages que dans les marges et sur les reliures. Les représentations florales revêtent des symboliques diverses qui sont à mettre en relation avec un abondant corpus poétique, mais également avec les patrons persans, indiens ou européens qui commandent ces précieux volumes. Parmi les conclusions, notons les attributions de dessins anonymes au peintre persan Shafīʻ ʻAbbāsī et une discussion sur les notions de copie et d'interprétation
This dissertation focuses on flower paintings produced in Persia and India between the 16th and the 18th centuries to be mounted in albums, also called muraqqa'. This study is centered on three research axis. First, pictorial practices are analyzed, as well as the general evolution of floral forms on album pages. The taxonomic approach on flower paintings led to highlight regionalisms, but also depiction modes shared between Safavid (1501-1722), Afsharid (1736-1749) and Zand (1750-1794) Persia on one hand, and Mughal India (1526-1857) and Indian provincial courts on the other. The second line of research focuses on cultural and artistic exchanges between the East and the West. Many Persian and Indian flower paintings are copied from European printed herbaria and florilegia from the 15th century. The study of European input on these productions highlights assimilation practices of foreign forms. The third axis questions the role held by flower paintings in albums, or muraqqa'. From the 15th century, flowers gradually spread to become omnipresent in the center of the pages, in the margins and on the bindings. Floral representations take various symbolic values linked to an abundant poetic corpus, but also to Persian, Indian or European patrons who order these precious volumes. Among the conclusions, this thesis suggests new attributions of anonymous drawings to the Persian painter Shafīʻ ʻAbbāsī, and holds a discussion about concepts of copy and assimilation

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Maktabi, Hadi. "In the Safavid shadow : the forgotten age of Persian carpets (1722-1872)." Thesis, University of Oxford, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.439797.

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Книги з теми "Safavidi"

Bernardini, Michele. Il mondo iranico e turco dall'avvento dell'Islam all'affermazione dei Safavidi. Torino: Einaudi, 2003.

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Motivi persiani, e azerì: Persia, Safavidi e Ottomani nell'intreccio politico e narrativo di Venezia (secoli XV-XVIII). Roma: Istituto per l'Oriente C. A. Nallino, 2015.

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Guliyev, Ahmad. Safavids in Venetian and European Sources. Venice: Fondazione Università Ca’ Foscari, 2022. http://dx.doi.org/10.30687/978-88-6969-592-6.

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The emergence of the Safavid Empire in the early sixteenth century marked a significant change in the geopolitics of the Middle East. This momentous change coincided with the widening of Ottoman expansion eastward and the exploration by European powers, especially by Venice, of the possibilities of forming alliances against the Ottomans with the involvement of the Safavids. Thus, Ottoman threat and commercial interests contributed to the emergence and development of diplomatic, cultural, and trade relations between the Republic of Venice and the Safavid Empire, which lasted until the end of the seventeenth century. Drawing on the documents from the Venetian State Archives and other contemporary sources, this book focuses mainly on some aspects of Safavid diplomacy, including the language of the Safavid polity, the role of European subjects as interpreters for the shahs, material and visual characteristics of Safavid diplomatic letters to Venice, the attitude of the Safavids towards resident diplomacy, the reception of the European envoys in the Safavid court and Europeans’ perception of Safavid diplomatic practices, as well as the characteristics of the Safavid embassies to Venice. We have tried to explain the role of Turkish as a language of diplomacy and communication in Safavid-Venetian encounters. We have also attempted to explore briefly how the Venetians distinguished Safavid subjects according to their ethno-linguistic affiliations. Finally, we examine the Ottoman factor in Safavid-Venetian relations in order to establish to what extent, if any, the Ottomans had an impact on the overall character of Safavid-Venetian relations.

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Matthee, Rudi. The Safavid World. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003170822.

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Simnānī, Muḥammad Aḥmad Panāhī. Shāh Ismāʻīl Ṣafavī: Murshid-i surkh kulāhān. Tihrān: Kitāb-i Numūnah, 1992.

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M, Floor Willem, ed. Titles & emoluments in Safavid Iran: A third manual of Safavid administration. Washington, DC: Mage Publishers, 2008.

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Masrūr, Ḥusayn. Dah nafar qizilbāsh. Tihrān: Naqsh-i Qalam, 2000.

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Zayn al-ʻĀbidīn ʻAlī ʻAbdi Bayg Shīrāzī. Takmilat al-akhbār: Tārīkh-i Ṣafavīyah az āghāz tā 978 Hijrī Qamarī. Tihrān: Nashr-i Nay, 1990.

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Khvāndʹmīr, Amīr Maḥmūd Ibn. Īrān dar rūzgār-i Shāh Ismāʻīl va Shāh-i Ṭahmāsb Ṣafavī. Tihrān: Bunyād-i Mawqūfāt-i Duktur Maḥmūd Afshār Yazdī, 1991.

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al-Ḥusayn, Navāʼī ʻAbd, ред. Aḥsan al-tavārīkh. Tihrān: Asāṭīr, 2005.

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Частини книг з теми "Safavidi"

Babaie, Sussan. "Safavid architecture." In The Safavid World, 507–36. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003170822-31.

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Quinn, Sholeh A. "Safavid historiography." In The Safavid World, 164–81. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003170822-11.

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Floor, Willem. "The Safavid army." In The Safavid World, 224–43. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003170822-15.

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Ahmadi, Nozhat. "Vaqf in the Safavid period." In The Safavid World, 374–86. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003170822-23.

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Yildirim, Riza. "The rise of the Safavids as a political dynasty." In The Safavid World, 56–76. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003170822-5.

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Melvin-Koushki, Matthew. "The occult sciences in Safavid Iran and Safavid occult scientists abroad." In The Safavid World, 403–27. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003170822-26.

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Baltacıoğlu-Brammer, Ayşe. "The emergence of the Safavids as a mystical order and their subsequent rise to power in the fourteenth and fifteenth centuries." In The Safavid World, 15–36. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003170822-3.

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Abisaab, Rula Jurdi. "Sufi habitus and shari‘a practitioners in late Safavid Iran." In The Safavid World, 327–48. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003170822-21.

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Rota, Giorgio. "Diplomatic relations between Safavid Iran and Europe." In The Safavid World, 588–609. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003170822-36.

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Akopyan, Alexander V. "Coinage and the monetary system." In The Safavid World, 285–309. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003170822-18.

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Тези доповідей конференцій з теми "Safavidi"

Dafrina, Armelia, Deassy Siska, and Maulana Hakiki. "Identifikasi Pengaruh Arsitektur Timur Tengah pada Desain Masjid Raya Pase Panton Labu." In Temu Ilmiah IPLBI 2021. Ikatan Peneliti Lingkungan Binaan Indonesia, 2021. http://dx.doi.org/10.32315/ti.9.i023.

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Perkembangan zaman memberikan pengaruh pada seni arsitektur, salah satunya perkembangan seni arsitektur pada masjid. berdasarkan dari bentuk sebuah masjid mengacu pada sejarah kejayaan dinasti Islam pada masa lampau yang meninggalkan bangunan masjid dengan karakteristik atau ciri-ciri bentuk masjid berdasarkan peninggalan beberapa masa yang berbeda yakni Abbasiyah (Mesir/Mesopotamia), Ummayah (Andalusia/Spanyol), Safavid (Iran), Mughal (India), Utsmaniyah (Turki).Timur Tengah merupakan istilah oleh bangsa Inggris untuk wilayah yang mayoritas umat Islam. Wilayah tersebut disebutkan berdasarkan Menteri Luar Negeri RI adalah Aljazair (Algeria), Arab Saudi, Emiran Arab, Irak, Bahrain, Lebanon, Kuwait, Libya, Mesir, Oman, Maroko, Qatar, Sudan, Palestina, Tunisia, dan Suriah. Masjid Raya Pase diidentifikasikan mendapat pengaruh bentuk dari Arsitektur Timur Tengah, berdasarkan elemen-elemen arsitektur Islam yang terdapat pada Masjid Raya Pase Panton Labu yaitu lengkungan, kubah, minaret, mimbar, mihrab dan ornamen (muqarnas). Wilayah Timur Tengah merupakan periode masjid pada dinasti masa kejayaan Abbasiyah dan Safavid maka karakteristik Masjid Raya Pase mendapat pengaruh masa Abbasiyah dan Safavid yang berkembang di wilayah Timur Tengah. Kata-kunci : identifikasi, elemen arsitektur islam, arsitektur Timur Tengah, masjid raya Pase

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Ahmadi, Maliheh. "The effect of the scale of mosques and the relationship with passenger access in Islamic cities in the Safavid age." In THE SUSTAINABLE CITY 2013. Southampton, UK: WIT Press, 2013. http://dx.doi.org/10.2495/sc130842.

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Karchava, Tea, Tea Tsitlanadze, Murman Papashvili, Nikoloz Silagadze, and Andro Gogoladze. "COMMERCIAL AND ECONOMIC GOALS OF THE BRITISH IN THE SAFAVID PERSIA AND THE COUNTRIES OF SOUTH CAUCASUS IN THE 16TH CENTURY." In 43rd International Academic Conference, Lisbon. International Institute of Social and Economic Sciences, 2018. http://dx.doi.org/10.20472/iac.2018.043.020.

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Borji, Amir. "Safieddin (Ali) Safavi-Naeini – Innovative and Pioneering Contributions in Antennas and Computational Electromagnetics." In 2022 IEEE International Symposium on Antennas and Propagation and USNC-URSI Radio Science Meeting (AP-S/USNC-URSI). IEEE, 2022. http://dx.doi.org/10.1109/ap-s/usnc-ursi47032.2022.9887062.

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Majedi, A. Hamed. "Applied Superconductivity and Graphene THz Photonics: S. (Ali) Safavi-Naeini’s Contributions and Perspectives." In 2022 IEEE International Symposium on Antennas and Propagation and USNC-URSI Radio Science Meeting (AP-S/USNC-URSI). IEEE, 2022. http://dx.doi.org/10.1109/ap-s/usnc-ursi47032.2022.9886852.

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Neshat, Mohammad, and Daryoosh Saeedkia. "Safieddin (Ali) Safavi-Naeini—Advancing Fundamental Research and Industrial Impacts of Terahertz Technology." In 2022 IEEE International Symposium on Antennas and Propagation and USNC-URSI Radio Science Meeting (AP-S/USNC-URSI). IEEE, 2022. http://dx.doi.org/10.1109/ap-s/usnc-ursi47032.2022.9887272.

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Motedayen, H., M. Ahangari, and K. Chenari. "Rethinking the quality of the connection between school and city according to a sociability analysis of schools of the Timurid, Safavid and Ghajar eras in Iran." In ISLAMIC HERITAGE ARCHITECTURE AND ART 2016. Southampton UK: WIT Press, 2016. http://dx.doi.org/10.2495/iha160121.

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Eldin Omer, Ala, and George Shaker. "Non-Invasive Blood Glucose Monitoring Using Electromagnetic Sensors – A Tribute to the memory of Professor Safieddin Safavi-Naeini." In 2022 IEEE International Symposium on Antennas and Propagation and USNC-URSI Radio Science Meeting (AP-S/USNC-URSI). IEEE, 2022. http://dx.doi.org/10.1109/ap-s/usnc-ursi47032.2022.9886395.

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