Qajar Persia

During the Qajar period, Guilan occupied a central position in the Iranian economy as a leading silk producer and an important hub for the country's foreign trade across the Caspian Sea. Thanks to this importance, the region contributed significantly to the central government's revenues. However, the spread of silkworm disease in Guilan in 1277 AH /1860 AD, coupled with the Qajar government's lack of attention to the problem, led to a decline in crop production in the region. The objections of Guilan silkworm farmers and foreign businessmen based in Iran, as well as the fact that the government suffered significant financial losses due to the decline in silk production, prompted the government to take measures to increase the production of silk cocoons. This study, using a historical approach and descriptive-analytical methodology, examines the state of the silk industry in Guilan during the Qajar era from 1300-1335 AH /1882-1917 AD. It details the central government's policies and the efforts of foreign traders aimed at revitalizing this crucial industry. The research findings indicate that the government's initial step in this area was to facilitate the importation of silkworm eggs by foreign merchants from outside of Iran. The establishment of government departments dedicated to the silk industry, aimed at managing foreign trade, alongside efforts to inspire and incentivize Guilan's silkworm farmers to resume their work, were key initiatives taken to revive Guilan's silk industry.

Less than a century after the invention of printing with movable type by Johannes Gutenberg (1455), the first Qur’an was published in Venice by Paganino Paganini and Alexander Paganini (1537-1538). Although the Qur’an did not have much success among the audience, it did set the stage for the printing of the Qur’an, as it has been published in Europe over three centuries. Iran was the first country among the Muslim countries that in the middle of the nineteenth century, succeeded in publishing the Qur’an in the printing house of Mirzā Zayn al-Ābedin Tabrizi (1242). So far, ten Qur’ans have been identified among 64 Iranian printed books published with movable type in Tehran between 1827 and 1855. The first Qur’an was published in March-April 1827 in the printing house of Mirzā Zayn al-Ābedin. In the following years, four Qur’ans were published in July 1829, February 1831, February 1832, all three in the printing house of Mirzā Zayn al-Ābedin and Sarkāri Esfandiar Khān and in 1842, with the support of Motamed al-Dawla. In the latest version, the name of Mirzā Zayn al-Ābedin is not mentioned, but he is probably the printer. In addition, in November 1839, a Qur’an was published in his printing house under the supervision of the late Āghā Seyyed Mohammad Tehrāni and Āghā Rostam-Ali [Tehrāni al-Asl wa al-Maskan]. A Qur’an was identified in February 1846 in the printing house of Ali Mohammad Tehrāni and one in May 1855 in the printing house of Āghā Abd al-Karim. In addition to the mentioned Qur’ans, a Qur’an without date and printed information has been identified in the library of Āstan Quds Razavi. Also, a Qur’an was published in 1848, probably in Tehran, which, depending on the layout and font type, can be attributed to Āghā Abd al-Karim's printing house under the supervision of Bahrāmbik. In exception of the two Qur’ans dated 1839 and [1845], one typeface has been used to print the other eight Qur’ans.
The aim of this study is to visually analyze a collection of lead letters of the Qur'an in order to answer the question of: what are the characteristics of this typeface in terms of form? This research is descriptive in terms of method and applied in terms of purpose, and the collected information is evaluated and analyzed qualitatively and with logical reasoning through comparison. To collect data, library resources (articles, books, digital archives and typewritten books) were used by observation method. Due to a better and a more comprehensive access, the typography was extracted based on the 1842 edition and after extracting the letters, it was adapted to other Qur’ans. The research findings are based on the analysis of the visual structure of the extracted typography, as well as the research data, in order to identify the visual features of the typography. In the analysis of the mentioned typeface, only the form of the letters has been studied and the placement of the letters in relation to each other and in relation to the seat line or the composition of the pages has not been considered. Furthermore, an attention has been paid to their similarities. To analyze the forms, letter families are defined based on the similarity of the forms with each other. Most letters have four modes: initial, middle, final, and final, which may have one form or several forms in each of these modes, which are considered in the analysis of all cases.
The findings of this study indicate that in designing the letter form in the typography of "Zayn al-Ābedin Qur’an", some rules governing the typography design and emerging lead printing technology have been considered in order to preserve the capabilities and originality of the form in calligraphy. The designers of this typeface have used various methods to achieve this goal, including the following: Using similar letter forms to create new letters, creating formal diversity in letter accompaniment using interface subforms, using limited number of ligatures despite the variety of forms.

The first three articles in this issue, grouped under the heading “Politics and Cultures of Capitalism,” address various ways that Middle Eastern actors dealt with European capitalist expansion in the 19th and early 20th centuries. They all focus on cultural and political aspects of economic change and maintain a global perspective while constructing an intensely local analysis. Gad Gilbar and Jens Hanssen trace specific institutions and networks in Qajar Iran and the late Ottoman Empire, respectively, that operated within what Hanssen calls the “interstices” of state bureaucracy, local business concerns, and European expansion. The interstitial nature of the arguments made by both authors is underlined by the impressive range of sources they draw on: Persian, British, Russian, German, and French in the case of Gilbar and Turkish, Arabic, German, British, and French in the case of Hanssen. The third article, by Nancy Reynolds, takes us from late Qajar and Ottoman societies to Egypt ...

In the Qajar period, one of the pivotal elements of tiling was pictured tiling that was
carried out in a coffeehouse s tyle. Those tiles usually display religious, martial or fes tive
scenes whose s tyle was influenced by the black and white lithography. The subjects of
those pictures mos tly revolve around religious events, of which a scene displaying a
lion charging toward Ma’mun’s servant on Imam Reza’s orders is of great importance.
In 1845, this scene was portrayed on the top of Naghar - khane arch in Atigh yard of
Imam Reza’s shrine. This article examines this narration and its picture in Imam Reza’s
shrine, in comparison to the pictures printed in the lithographic books and pilgrimage
pos ters at the time of Qajars.
Keywords: Qajar Period, Imam Reza’s Shrine, Lions’ Attack, Coffeehouse Painting,
Lithographic Pictures, Pilgrimage Pos ters

نام محمدعلی فروغی همواره با دو امر در تاریخ معاصر ایران پیوند خورده است: انقلاب مشروطه و سلطنت پهلوی. نقش او در هر دو رخداد، بی‌بدیل و سرنوشت‌ساز بود. صرف توجه به همین دو تداعی تاریخی از نام فروغی می‌تواند به‌نحوی همه‌جانبه شخصیت جامع و نیز شیوه سیاست‌ورزی او را پیش چشم مخاطب بیاورد؛ او مشروطه‌خواهی بود که نه تنها باورمند بلکه از آفرینندگان آرمان‌های مشروطیت بود و همو نه تنها در انتقال مسالمت‌آمیز و قانونی قدرت از قاجار به پهلوی نقش تعیین‌کننده داشت بلکه کار فروغی در تضمین حیات و ادامه سلسله پهلوی پس از اشغال ایران توسط متفقین، از هر سویه‌ای که نگریسته شود همانا تابلوی تمام‌نُمای شخصیت اوست.

The Iranian Jewish scholar Rabbi Mullā Āqā Bābā (d. 1849), who converted to Twelver Shiʿi Islam in 1822, is known to modern scholars solely through a posthumous lithograph version of his refutation of his former religion, which was published in 1875 under the dual title Manqūl al-Riḍāʾī and Iqāmat al-shuhūd fī radd al-Yahūd (“The sayings transmitted by Riḍāʾī” and “The stand of the witnesses to refute the Jews”). This article aims to shed new light on this book and its author(s) by studying two hitherto unstudied manuscripts of the work, which predate the lithograph version. It also seeks to highlight the role of later editors in transmitting Mullā Āqā Bābā’s writings to subsequent generations under different titles and in variant forms. Through a literary comparison of the manuscripts and the lithograph version, we try to distinguish the urtext from several layers of modifications made by later scribes and editors.

The price fluctuations and reduction of production in the agricultural sector tend to double the possibility of jeopardizing food security and community health and public dissatisfaction; therefore, regulating the market of these products is one of the most important concerns of policymakers in the agricultural sector, which will be possible when the policymaker understands well the factors affecting the demand and price sensitivity of households. In this study, in order to estimate the demand, while taking into account the demographic variables, an Almost Ideal Demand System (AIDS) with the translog nonlinear price index and the Generalized Maximum Entropy (GME) approach was used. The results showed that with the increase in the size of a household, the consumption of rice and cereals, eggs, oil and milk by the household would increase. Also, non-compensatory elasticity showed that all the communities examined in the current research, due to their strategic nature, were of low-elasticity and, of course, they were essential communities; the lowest elasticity was related to the rice and cereal group and the highest elasticity was related to the red meat group. Considering the necessity of the examined group of communities, having a long-term vision for supplying communities such as rice, grains and types of meat, which are considered as the most important sources of calories and protein, should be on the policymakers' agenda, so that the producers are protected against sudden fluctuations in the market.

Contrary to the traditional disciple-making efforts presented by commentators of mystical works, which aim to consolidate a fanatical attitude towards mysticism and hide any epistemological defects, these works have their own disadvantages, similar to any other knowledge system. One of these disadvantages is the categorization of "women," which, due to the continuation of the patriarchal worldview and the Mithraic origin of Iranian-Islamic mysticism, has been approached with a dogmatic and gender-oriented perspective. Therefore, within the mystical tradition, despite occasional praises given to women in Sufi works, they are generally regarded as symbols of evil passion, and the love for them is seen as figurative and lustful. In these instances, the mystical texts acknowledge their own stance, and, often in contrast to the efforts of their fanatical admirers, provide an opportunity for so-called "destructive" analyses. The present article examines the contradictions within the works of two renowned mystical poets, Attar and Rumi, specifically regarding their portrayal of "woman". By adopting a deconstructive approach, often utilizing textual evidence, it aims to highlight their patriarchal attitude. Consequently, it concludes that while researchers of mystical works have often attempted to absolve the mystic poets of their patriarchal or misogynistic gender-oriented views, the mystics themselves have not done so

خیزش انقلابی و زنانه ایران در مدتی کوتاه توانست چنان تحولی در ارزش های جمعی و نگاه ما به مسائل ایجاد کند که به جرأت می توان گفت که در چهار دهه گذشته بی سابقه بوده است. این خیزش نه تنها در زمینه سیاسی، اجتماعی و اخلاقی  جامعه ایران را متحول کرد، بلکه حتی چشم انداز فلسفی و چهارچوب های فکری و تئوریک بسیاری از ما را نیز به چالش کشیده است.
امروز شاید کمتر کسی را بتوان یافت که در فرا مرزی شدن شعار "زن، زندگی، آزادی" شک داشته باشد. دیگر در ذهنیت جمعی ما حک شده که این فقط یک شعار نیست، بیانگر "روحِ" جمعی ما ست، خلاصه کنند ه خواست ها و نقشه رسیدن به آنهاست. این سه کلمه در کنارهم، پرچم نظری-ارزشی یک جنبش را نمایندگی می کند. این "روحِ" جمعی نه تنها ذهنیت ایرانی را تسخیر کرد بلکه فراتر از تخیّل و تَصَوّرِ غیر ایرانیان نیز پَر کشید. اما چگونه این هدیه مردم کردستان در دست زنان، جوانان و مردان، در ایران به ارزشی فرامرزی تبدیل شد؟ جواب آن را باید در جهانشمول بودن تک تک این مفاهیم جستجو کرد.
پیش از هر چیز باید توجه داشت، آنچه که در اینجا بدیهی بنظر می رسد، در شرایطی در عرصه جهانی مطرح می شود که سالهاست تفکر نسبیت گرایی و تئوری های آن در جوامع و بخصوص در بین دانشگاهیان رواج بسیار داشته و دارد. هر کس که تا حدی با این نحوه تفکر آشنا باشد می داند که اساس این تئوری ها بر پایه این باور کلیدی استوار است که: هیچ ارزشی، اعم از اجتماعی، سیاسی، و اخلاقی، جهانی نیست؛ بلکه همه ارزش ها به فرهنگ یک جامعه بستگی دارد. بر اساس همین پیش فرض است که بسیاری از متفکرین، فعالین سیاسی و اجتماعی ، ازجمله گروهی از فمینیست ها، سالهاست که جهانشمول بودن بسیاری از مفاهیم، ارزش ها و حتی حقوق بشر را به زیر سوال کشیده اند. عده ای نیز تا آنجا پیش رفتند که هرگونه صحبت و یا تلاش برای همبستگی را به معنی ندیدن تفاوت ها و رنگارنگی خواست ها می پنداشتند.  به همین خاطر است که جنبش اعتراضی اخیر در ایران در بُعد دیگری نیز اهمیت می یابد، چرا که باعث اختلال در روند عادی شدن برخی نظریه ها می شود و بسیاری از عادتها و روال فکری رایج را به چالش می کشد.

Turkologentag 2023 – Fourth European Convention of Turkic, Ottoman and Turkish Studies. 21-23 September 2023 – Universität Wien, Austria

Technological and diplomatic factors during the 19th century extensively increased the possibilities for Iranians to travel, trade, study, and live beyond the borders of the Qajar empire. The crucial role of Iranian communities in different parts of the Ottoman empire, especially in Istanbul, in transmitting news about the ongoing tanzimat process and in paving the ground for the Iranian Constitutional Revolution has already received some scholarly attention. Conversely, less research has been devoted to the activism of these communities during the revolution. To do so, this paper will be based on understudied documents held at the Italian Historical-Diplomatic Archives of the Ministry of Foreign Affairs and at the Haus-, Hof- und Staatsarchiv of the Austrian State Archives. Unexpectedly, these archives include a variety of letters, telegrams, reports, and newspaper articles that allow exploring the role of Iranian communities in the Ottoman empire in supporting the existence of a constitutional form of government in Iran after the bombardment of the Majlis. In particular, it will investigate the activism of Iranian anjomans, that emerged in different cities of the Ottoman empire such as Istanbul and Trebizond, and including a women’s one, in establishing a network that channeled news about the revolution from Iran to the Ottoman empire and beyond, by reaching out to other Asian and European people and creating “diplomatic” contacts with foreign representatives to get some support for their cause.

یادداشتی در شماره اخیر مجله «جُنگ هنر مس» درباره‌ی اندیشه‌های حاج علی اکبر صنعتی، بنیانگذار دارالایتام صنعتی و از مشروطه‌خواهان کرمان. در این یادداشت به دو دست‌نویس باقی‌مانده از ایشان نظر انداخته‌ام و بخش‌هایی از دست‌نویسی از ایشان (مربوط به حوالی بهمن هزار و سیصد و نه) را که به لطف محسن صنعتی، نوه ایشان، در اختیارم قرار گرفته، ضبط و تصحیح کرده‌ام. در این بریده راوی از دیدار خود با سید جمال‌الدین اسدآبادی و میرزا آقاخان در استانبول می‌نویسد؛ هم سویه کمتر دانسته‌ای از فکر اسدآبادی را نشان می‌دهد و هم اشاراتی دارد که نشان می‌دهد حاج علی اکبر، که همزمان با میرزا رضای کرمانی در استانبول حاضر بوده، شراکت رأی بین میرزاآقاخان و اقدام میرزا رضای کرمانی در ترور ناصرالدین‌شاه را تایید می‌کند

In this work we have access to weather map for the area of Iraq, this work is of great importance, especially in the field of future planning and management of projects and resources as well as agriculture in Iraq. The climate assessment of the area of Iraq has been done in multiple ways to reach a clear conception of the nature of the climate in Iraq. We used the data of the last 15 years to achieve stable results. The Information was put in the form of grid points and has been processed by MATLAB program. Keywords: agriculture, atmospheric sciences, climate classification, drought, precipitation.

ECIS 10 - Tenth European Conference of Iranian Studies. 21-25 August 2023, Leiden University

During the Constitutional Revolution, the anjomans played a crucial role in promoting the constitutional cause across Iran. Some of them also emerged among the Iranian communities outside the borders of the empire and represented a channel in connecting the constitutional developments inside Iran with neighboring territories. While this theme has recently received some scholarly attention, much remains to be studied. In particular, an in-depth analysis of Italian diplomatic documents held at the archives of the Ministry of Foreign Affairs reveals a peculiar zeal of Italian diplomats in Iran and in the Ottoman Empire for reporting the ‘diplomatic’ activities of the Iranian anjomans and the connections of Iranian constitutionalists with other Asian populations. Therefore, using these almost untapped archival sources, this paper explores the activism of Iranian anjomans in spreading news and looking for foreign support during the Constitutional Revolution. It examines how Iranian anjomans, including women’s ones, got in touch with diplomats and foreign governments, raising grievances, proposing solutions and stressing the necessity of a constitutional government, and how Italian diplomats perceived and reacted to them. Furthermore, it shows that Italian diplomats also devoted attention to the transborder network that Iranians had managed to establish with other Asian populations and the entanglements between the Iranian and other contemporary constitutional developments.

Iranians have paid special attention to bath and bathing for a long time. Although they paid a lot of attention to bathing and observing hygiene and cleanliness during the Qajar period, as in previous periods, this study aims to find out the social distinctions that existed among the upper and lower classes of Iranian society in the Qajar era regarding the construction of a bath and the matter of bathing. is, show in this research, by using historical sources and descriptive-analytical method, an attempt was made to answer these questions by applying Bourdieu's theory of social differentiation: What was the view of the upper classes of Iranian society during the Qajar era on the construction of baths and the purpose of bathing; Did they have objective beyond maintaining health and cleanliness of the body? How did the lower classes of society perceive and engage with concept of bath and bathing? The premise of the research is based on the fact that although the purpose of the lower classes of society to go to the bathroom and take a bath was based on necessities such as cleaning the body in order to perform ablution and maintain cleanliness, hygiene and health, the purpose of the noble classes was to build a bathroom and The purpose of bathing, in addition to meeting the needs such as maintaining cleanliness, hygiene and health of the body, was that through the use of decorations in the construction of the bathroom or through entertainment, beautification and self-decoration during bathing, one's distinctive and distinctive features were also show reflect their distinctive and discriminating aspects to other strata and classes.

Reflexe pozdně qádžárovské éry v díle Síjáhat-náme-je Ebráhím Beg. Bakalářská práce se zabývá dílem Síjáhat-náme-je Ebráhím Beg perského autora Zajnol'ábedína Marágheího. Próza, napsaná formou fiktivního cestopisu a vyznačující se ostrou kritikou sociálních, politických a kulturních poměrů perské společnosti pozdě qádžárovského období, vzbudila v Persii na přelomu 19. a 20. století široký ohlas a svým silně reformistickým nábojem představovala významný příspěvek v argumentačním boji mezi modernitou a tradicí v předvečer ústavní revoluce z let 1905-1911. Předkládané práce je pokusem podchytit na základě kritické analýzy literárního textu formální i obsahový význam Marágheího díla, považovaného za jednu z prvních fikcí se satiricko-kritickými prvky v perské literatuře. Práce je rozdělena na dvě části. První, teoretická část pojednává o historicko-literárním vývoji Íránu v 19. století. Druhá, praktická část, následně po stručné charakterizaci díla, se zaměřuje na rozbor obsahové, sociálně-kritické roviny Síjáhat-náme a na vybraných příkladech, doprovázených ukázkami překladu z originálního jazyka do jazyka českého, demonstruje kritické postoje autora ke konkrétním společenským jevům zkoumaného období. V závěrečné syntéze se pokusím shrnout výsledky své analýzy.

Reflexe pozdně qádžárovské éry v díle Síjáhat-náme-je Ebráhím Beg. Bakalářská práce se zabývá dílem Síjáhat-náme-je Ebráhím Beg perského autora Zajnol'ábedína Marágheího. Próza, napsaná formou fiktivního cestopisu a vyznačující se ostrou kritikou sociálních, politických a kulturních poměrů perské společnosti pozdě qádžárovského období, vzbudila v Persii na přelomu 19. a 20. století široký ohlas a svým silně reformistickým nábojem představovala významný příspěvek v argumentačním boji mezi modernitou a tradicí v předvečer ústavní revoluce z let 1905-1911. Předkládané práce je pokusem podchytit na základě kritické analýzy literárního textu formální i obsahový význam Marágheího díla, považovaného za jednu z prvních fikcí se satiricko-kritickými prvky v perské literatuře. Práce je rozdělena na dvě části. První, teoretická část pojednává o historicko-literárním vývoji Íránu v 19. století. Druhá, praktická část, následně po stručné charakterizaci díla, se zaměřuje na rozbor obsahové, sociálně-kritické roviny Síjáhat-náme a na vybraných příkladech, doprovázených ukázkami překladu z originálního jazyka do jazyka českého, demonstruje kritické postoje autora ke konkrétním společenským jevům zkoumaného období. V závěrečné syntéze se pokusím shrnout výsledky své analýzy.

This paper aims to scrutinize the identity layers in artworks of the Qajar era. Identity in art has different layers and each layer depends on different aspects. the Qajar Era is one of the culturally productive periods in Iran. It also had widespread relations with the West in different matters. Thus several identity layers in the culture and artworks can be seen in this period. The research tries to answer this question: what are the identity layers and their priorities found in the Lithographed Manuscripts with religious themes in the Qajar Era? The analysis of 10 manuscripts with various dates shows that there are four identity layers: archaism, Persian-Islamic, Western-style and Islamic-Shi? tendency in artworks of the Qajar Era and each type of artwork, some layers have more importance.