Comments by "PAPAZA TAKLA ATTIRAN İMAM" (@papazataklaattiranimam) on "MasterofRoflness"
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@persianguy1524 The Iranians thought the Turks coarse and uncouth, lacking any appreciation for poetry and the other fine arts. The Turks, on the other hand, looked down on the Persians as effete and unable to pacify and protect their own country. This conflict is said by one recent commen- tator to have been a major cause for the collapse of the regime. The Safavid emperors were never able to integrate the two types into a coherent, unified governing system."
Blake, S. (1991). Courtly and popular culture. In Shahjahanabad: The Sovereign City in Mughal India 1639–1739 (Cambridge South Asian Studies, pp. 122-160). Cambridge: Cambridge University Press.
The Zand dynasty, which ruled Iran from 1751 to 1794 , was the first native Iranian regime in almost six hundred years, as opposed to the Turkic and Mongolian sovereigns who until then had governed the land.
Frye, R. (2009). Zand Dynasty. In The Oxford Encyclopedia of the Islamic World. : Oxford University Press.
For nearly a thousand years, Iran has generally been ruled by non-Persian dynasties, usually Turkish.
Bosworth, C. (1968). THE POLITICAL AND DYNASTIC HISTORY OF THE IRANIAN WORLD (A.D. 1000–1217). In J. Boyle (Ed.), The Cambridge History of Iran (The Cambridge History of Iran, pp. 1-202). Cambridge: Cambridge University Press. doi:10.1017/CHOL9780521069366.002
Zands were the first dynasty of Iranian stock to rule after an interval of nearly a thousand years of Turkish rulers.“12
The Zands in Iran - Richard Nelson Frye
As a century-long westward drive pushed Turkic clan after Turkic clan into the Iranian world, they often merged with it. In the last 1,000 years, most of the dynasties that ruled Iran rose out of Turkish clans — from the Ghaznavids who invaded northern India from their capital Ghazni in the 11th century, to the Seljuks, to the Timurids, to the Safavids and, latterly, to the Qajars.
Turkey Reawakening to Its Vast Iranian Ties By Souren Melikian April 23, 2010 The New York Times.
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Here again treachery overcame one of the most gallant rulers of history, secret foes opening the gates of Kerman to Agha Mohammed, who gave the city up to massacre, and it is stated ordered twenty, and some say seventy thousand pairs of human eyes to be given to him as a ransom from the inhabitants.
The Zend prince cut his way through the Kajar troops and took refuge at Bam, where again treachery proved his undoing, for the Governor of that town delivered up his guest to the Kajar conqueror who put him to death in his twenty-sixth year.
And now Persia was ruled by an alien tribe of Turkish origin, the members of whom are said to have been unable to speak the language of Iran. Agha Mohammed, the founder of the dynasty, took Tehran for his capital in order to be in touch with the Caspian provinces, which had always declared for the Kajars, and he soon established himself firmly throughout the country. Although his military genius is undisputed, he appears to have been almost superhumanly cruel and tyrannical. His nephew Fath Ali Shah succeeded him; but as he looked upon Persia as a conquered country, and was very avaricious, it may easily be understood that he did little for the improvement of his realm. Haji Ibrahim, who had betrayed the chivalrous Zend prince, was the Vizier of this second Kajar Shah; but it is said that old Agha Mohammed had advised his nephew to get rid of a servant who had acted so treacherously to a former master. Therefore, when Fath Ali Shah became jealous of his minister's great influence, he caused him to be cruelly put to death and seized his wealth.
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Here again treachery overcame one of the most gallant rulers of history, secret foes opening the gates of Kerman to Agha Mohammed, who gave the city up to massacre, and it is stated ordered twenty, and some say seventy thousand pairs of human eyes to be given to him as a ransom from the inhabitants.
The Zend prince cut his way through the Kajar troops and took refuge at Bam, where again treachery proved his undoing, for the Governor of that town delivered up his guest to the Kajar conqueror who put him to death in his twenty-sixth year.
And now Persia was ruled by an alien tribe of Turkish origin, the members of whom are said to have been unable to speak the language of Iran. Agha Mohammed, the founder of the dynasty, took Tehran for his capital in order to be in touch with the Caspian provinces, which had always declared for the Kajars, and he soon established himself firmly throughout the country. Although his military genius is undisputed, he appears to have been almost superhumanly cruel and tyrannical. His nephew Fath Ali Shah succeeded him; but as he looked upon Persia as a conquered country, and was very avaricious, it may easily be understood that he did little for the improvement of his realm. Haji Ibrahim, who had betrayed the chivalrous Zend prince, was the Vizier of this second Kajar Shah; but it is said that old Agha Mohammed had advised his nephew to get rid of a servant who had acted so treacherously to a former master. Therefore, when Fath Ali Shah became jealous of his minister's great influence, he caused him to be cruelly put to death and seized his wealth.
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@persianguy1524 the Bukhara emir Muzaffar (1860–85) surrounded himself with a retinue of Iranian slaves and maintained a brigade of them
History of Civilizations of Central Asia: Towards the contemporary period : from the mid-nineteenth to the end of the twentieth century
Chahryar Adle
UNESCO, 1 Jan 2005
Throughout the 18th and much of the 19th century, the inhabitants of
Khurāsān and Gurgān were exposed to relentless persecution by slavers from
beyond the border, against whom little or no protection was to be had. The
perpetrators of these atrocious activities were members of the Türkmen tribes
living along Iran's extended, undelineated and largely defenceless northeast
frontier. The tribes most frequently involved were the Göklen, the Tekke and
the Yamūt. The raiders themselves retained very few of the Iranian slaves whom they captured, the ultimate destination of their human chattel being the flourishing slave-markets of Khiva, Bukhārā and other towns in the Uzbek country north of the Qara-Qum. The justification offered by the Sunni 'ulamā of
Bukhārā for this enslavement of fellow-Muslims was the Shĩ'i heterodoxy of the
Iranians. The number of Iranian victims of Türkmen slave-raiding, although
unrecorded, must have been very great, and included persons of all ages and
occupations, and of both sexes.
The Cambridge History of Iran, Volume 7
William Bayne Fisher, P. Avery, Ilya Gershevitch, Ehsan Yarshater, G. R. G. Hambly, C. Melville, John Andrew Boyle, Richard Nelson Frye, Peter Jackson, Laurence Lockhart
Cambridge University Press, 1968 - History - 1096 pages
Enslavement of Iranians lasted until the mid-nineteenth century, when Russian and British sources spoke of some 10,000 Iranian slaves in Khiva and over 100,000 slaves in the Khivan, Bukharan and Turkmen territories.
After Oriental Despotism: Eurasian Growth in a Global Perspective
Alessandro Stanziani
A&C Black, 31 Jul 2014 - History - 192 pages
Khwarazm (Khiva) and Bukhara, for example, each housed populations of 30,000–60,000 mostly Iranian slaves during the nineteenth century
Slavery and Bonded Labor in Asia, 1250–1900
BRILL, 11 Oct 2021 -
some Ottoman Christians or Jews owned Iranian slaves
From Slaves to Prisoners of War: The Ottoman Empire, Russia, and International Law
Will Smiley
Oxford University Press, 21 Aug 2018 - History - 240 pages
0 Reviews
slaves in Bukhara, to which we may add other 200,000 Iranian slaves
Bondage: Labor and Rights in Eurasia from the Sixteenth to the Early Twentieth Centuries
Alessandro Stanziani
Berghahn Books, 2015 - History - 268 pages
In September 1767 an Iranian (Acem) slave named Ali petitioned the court that his master Haffaf Hacı Mehmed of Ankara had threatened to sell him and his children and therefore would cause his family to be dis-united. Asking the protection of the authorities, Ali maintained that he had been serving his master for the previous thirty years.
From Slaves to Prisoners of War: The Ottoman Empire, Russia, and International Law
Will Smiley
Oxford University Press, 21 Aug 2018
Among the inhabitants of Esfahān who were massacred by Timur , and whose heads were displayed in pyramids of skulls
The Judeo-Persian Poet 'Emrānī and his “Book of Treasure”: 'Emrānī's Ganj-Nāme, a Versified Commentary on the Mishnaic Tractate Abot. Edited, Translated and Annotated together with a Critical Study
David Yeroushalmi
BRILL, 11 Oct 2021 - Religion
Timur went on to cross the Kavkaz Mountains to suppress Georgia and then conquered Persian cities one after another on the southern coast of the Caspian Sea. He massacred his enemies (Persians) and built pyramids with their heads
The Silk Road Encyclopedia
Seoul Selection , 18 Jul 2016 - Reference - 1086
Above all, with the Mongols, the general massacre of the population, or qatl-
i 'amm, became the new norm. This happened at least once every century, at
the hands of Čormaġun, Timur, Jahān-Šāh Qara-qoyunlu and Ismāſīl Safawi.
We are "lucky" to have a very precise, first-hand account of the massacre or-
dered by Timur in 790/1388, for fully understanding of what a qatl-i 'amm really
meant: Ḥāfiz-i Abrū, who was with the Timurids, counted between 1,000 to
2,000 skulls in each of the 28 skull minarets on Eastern side of Isfahan.
Cities of Medieval Iran
BRILL
The triumph of the Ghaznavids over the Samanids was sometimes viewed as a victory of the Turkic people over the Iranians.
In a poem glorifying Mahmud of Ghazni, Badi' al-Zaman al-Hamadani (d.1007) wrote:
“Bahram's sons are now
slaves to Khagan's son”
Besides these displaced and enslaved populations, others have also considered Persian-born women as captive sex slaves, not due to their legal status as such, but due to their restricted social as well as living conditions and because they were believed to have had primarily served for reproduction purposes
Chardin, John. 1993. Chardin’s Travels in Persia. Translated by Eghbal Yaghmayi. Tehran: Toos Publication.
I am a weak old Persian. If I were to go on the market (as a slave), no one would pay a florin to buy me. But you are a youthful Turk. If you were to go on.
Part 2, by Ebū Bekr b. Behrām ed-Dimaşḳī
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@persianguy1524 Nāder tried to redefine religious and political legitimacy in Persia at symbolic and substantive levels. One of his first acts as shah was to introduce a four-peaked hat (implicitly honoring the first four “rightly-guided” Sunni caliphs), which became known as the kolāh-e Nāderi (EIr. X, p. 797, pl. CXIII), to replace the Qezelbāš turban cap (Qezelbāš tāj; EIr. X, p. 788, pl. C), which was pieced with twelve gores (evocative of the twelve Shiʿite Imams) Soon after his coronation, he sent an embassy to the Ottomans (Maḥmud I, r. 1730-54) carrying letters in which he explained his concept of the “Jaʿfari maḏhab” and recalled the common Turkmen origins of himself and the Ottomans as a basis for developing closer ties.
Nāder departed substantially from Safavid precedent by redefining Shiʿism as the Jaʿfari maḏhab of Sunni Islam and promoting the common Turkmen descent of the contemporary Muslim rulers as a basis for international relations.
Nāder’s focus on common Turkmen descent likewise was designed to establish a broad political framework that could tie him, more closely than his Safavid predecessors, to both Ottomans and Mughals. When describing Nāder’s coronation, Astarābādi called the assembly on the Moḡān steppe a quriltāy, evoking the practice of Mughal and Timurid conclaves that periodically met to select new khans. In various official documents, Nāder recalled how he, Ottomans, Uzbeks, and Mughals shared a common Turkmen heritage. This concept for him resembled, in broad terms, the origin myths of 15th century Anatolian Turkmen dynasties. However, since he also addressed the Mughal emperor as a “Turkmen” ruler, Nāder implicitly extended the word “Turkmen” to refer, not only to progeny of the twenty-four Ḡozz tribes, but to Timur’s descendants as well.
Nāder’s novel concepts regarding the Jaʿfari maḏhab and common “Turkmen” descent were directed primarily at the Ottomans and Mughals. He may have perceived a need to unite disparate components of the omma against the expanding power of Europe at that time, however different his view of Muslim unity was from later concepts of it.
The peace treaty restored control of India to Moḥammad Šāh under Nāder’s distant suzerainty; it proclaimed M oḥammad Šāh’s legitimacy, citing the Turkmen lineage that he shared with Nāder (Astarābādi, p. 327).
The agreement recognized the shared Turkmen lineage and ostensibly proclaimed the conversion of Iran to Sunnism. Yet the necessity to guarantee the safety of pilgrims to the Shiʿite shrines (ʿatabāt-e ʿāliya) in Iraq reveals the formal character of this concession. The treaty was signed in September 1746 in Kordān, northwest of Tehran. It made possible the official Ottoman recognition of Nāder’s rule, and the sultan dispatched an embassy with a huge assortment of gifts in the spring of 1747, although the shah did not live to receive it.
From Iranica online
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Letnistonwandif
Although the Turks often comprised the bulk of the Mongol army as well as the bulk of armies opposed to the Mongols, throughout the domains of the Mongol Empire there was a diffusion of military technology, which has already bee and also ethnic groups. In addition to the Mongols and Turks, other ethnicities served in the Mongol military machine and found themselves distant from home.
May, T.M., 2012. The Mongol conquests in world history, London: Reaktion Books. p.222
The earliest reference to the Mongols classifies them as a Tang dynasty tribe of Shiwei during the eighth century. It was only after the fall of the Liao dynasty in 1125 that they became an important tribe on the Central Asian steppe, but tribal wars weakened their power over the ensuing century. During the thirteenth century, the term Mongol was used to refer to the Mongolic and Turkic tribes who fell under the control of Genghis Khan. The Mongols are primarily a shamanist society; their central deity is the sky god Tenger.
Native Peoples of the World: An Encyclopedia of Groups, Cultures and Contemporary Issues By Steven L. Danver, p.225
When Temüjin was a boy, the center of the steppe world was the Orkhon Valley, the old imperial site of the Türks. The valley was dominated by the Kereit. To the west, on the upper Irtysh River, lay Naiman territory. The Kereit and Naiman, not the Mongols, were masters of the steppe. The Kereit and Naiman elites spoke Turkic and had partially converted to Christianity under the influence of the Nestorian Church. In an effort to out do each other, To'oril of the Kereit and Tayang Qan of the Naiman accumulated men, weapons, alliances, and prestige. Yesügei Ba'atur sided with the Kereit. Later Chinggis Khan would subdue the Kereit and the Naiman in the course of a protracted effort to defeat all challengers among the steppe peoples.
The Horde How the Mongols Changed the World
Marie Favereau, p.32-33
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Similarly, many Turkish-speaking Ottoman soldiers, most notably the Janissaries, were not Turks by birth but natives of the Balkans.
Winter, M. (1998). Ottoman Egypt, 1525–1609. In M. Daly (Ed.), The Cambridge History of Egypt (The Cambridge History of Egypt, pp. 1-33). Cambridge: Cambridge University Press.
One specific aspect of the Ottoman army that developed in the era of imperial expansion, and that came to be seen as a source of structural weakness in the decline narrative, was the incorporation of mamluks. The practice of taking boys or young men as military slaves, or mamluks, was a widespread strategy for building armed forces in the region before Ottoman expansion, and it became a central component of the Empire's military structures in both Istanbul and the outer provinces. James Waterson (2007) provides an overview of Ottoman Mamluk policy beginning in the late fourteenth century with the recruitment of Christian boys taken prisoner during wars of expansion in the Caucuses. Some were directed into the Janissaries, an elite and highly unified force. Their training involved conversion to Islam and learning Turkish-thus contributing to the establishment of an Islamic and Turkish-speaking core of Ottoman culture and they were provided with generous salaries and pensions. The result was a new class of elite subjects culled from a Christian minority and devoted to the Ottoman sultan. As time went on, the Janissaries gained political power, which they used to oppose military reforms that might threaten their position: they remained a dominant force in the military until Sultan Mahmud II managed to put down a Janissary uprising (with enormous amounts of bloodshed) and abolish the corps in 1826.
2020. ROUTLEDGE HISTORY OF GLOBAL WAR AND SOCIETY. [S.l.]: ROUTLEDGE.
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@azarshadakumuktir4551
Then, on 3 September 1260, the Mongol forces met the army of the Egyptian Mamluks at the Spring of Goliath ('Ayn Jaliit) north of Jerusalem. The Mongol army contained a large admixture of Turks. The ethnic composition of the Mamluk army was very similar, in that it was mostly recruited from Turkish and Caucasian slaves, who had been purchased, trained and emancipated, whence the name: mamluk, 'possessed'.
Spuler, B. (1977). The disintegration of the caliphate in the east. In P. Holt, A. Lambton, & B. Lewis (Eds.), The Cambridge History of Islam (The Cambridge History of Islam, pp. 141-174). Cambridge: Cambridge University Press.
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