جستجوی مقالات مرتبط با کلیدواژه « turks » در نشریات گروه « تاریخ »

The garment is one of the cultural symbols of any ethnic group, and a scarf is the most distinctive one of them. Due to the habitat of various ethnic groups of Kurds, Turks, and Turkmen, the northern region of Khorasan has a special cultural diversity, affecting men and women’s clothing in this region. Regarding the variety of ethnic groups in the region and their importance, the present paper seeks to study, compare, and investigate the commonalities and differences in scarves of Kurd, Turk, and Turkmen women. The study uses a descriptive-analytical method and desk study and if necessary, makes observations and conducts oral interviews with informed people and specialists in the field of clothing. Investigating the references, resources, and oral interviews indicates the diversity of women’s scarves in the north of Khorasan with special local names. Every three ethnicities wear shawls and Taqiyah with different designs and cheerful colors, especially red. Some scarves, such as Diklichek (Tabarlik) are mostly used by Turkmen women, and Lichak is also worn by a tribe of Kurds. The results indicated that due to higher communications among the ethnicities and cultural relationships, their scarves have higher similarity and vary in terms of decoration and naming.

Art and literature have always been applied as a favorite way of conveying human experiences through centuries to next generations. However, sometimes they have been not used as art for art’s sake. Utilitarian literature and art have usually been abused to misrepresent facts and real human history. World War I was a catastrophic disaster for the whole world, especially for the Muslim people living in the Ottoman empire territory and neighboring regions. Since then the separated small countries have been suffering periodical catastrophes afterword. Literature and art, consequently, were affected by them. According to the attitude of the literary figures and artists toward those historical experiences and human sufferings, their productions have tried to be effective on the world’s attitude toward those events. Ararat is one of them. It is an Armenian movie that was produced in Canada and won 2003’s Canadian Film Festival first prize. The main character of this movie is an Armenian young boy who travels to the city of Van in Türkiye and remember his nation’s past experiences during World War I in the city, according to the producers’ point of view. The main episodes are the flashbacks to the war between Armenian people and Turkic troops in Van through which war crimes are depicted to arouse the audience’s hatred toward Turks in the world. The film producers have inefficiently tried to produce a show through which make the world believe that there has been a genocide by Turkic troops against Armenian people living in the region during World War I. While western world is trying to condemn all hate speeches toward other races, ethnicities and nations around the world, the production of such a film in a country which obviously declares herself as one the most democratic countries in the world does not seem so appropriate to their democratic slogans. Through this essay the researcher will try to analyze it and depict some facts that the producers have tried to misrepresent. Because it is a movie that has dealt with the relationship between the Ottoman Empire and the Armenians living in the territory before World War I.

The social and historical events of a period could be involved in the area of the literature, if it is rational. The entrances and residences of the Turks in Iran was a new phenomenon which was mentioned in the literary sources such as Hafiz’s poem.Reflections of social and historical characteristics as well as the poet’s success in using the relevant elements and the belongings in the poems are a considerable subject that attracts few attentions until now. This research with its descriptive-analytic approach tends to answers these questions. Which relative characteristics and elements to those Turks were generated in Hafiz’s poem and how has the poet known and how successful he has been in using these concepts and elements in his divan? The findings show that Hafiz’s poems was a context to improve a regeneration process of those rituals, social, historical characteristics as well as behavioral and individualistic trait along with The class of slaves and bondwomen as an emerged class which derived from the presence of Turks in Iranian society. Reference to some of the historical, social and personal customs and characteristics of the Turks, such as: looting, courage, beauty, aggression, chaotic city along with their tribe, coffin and hat, as well as the common names and letters of the Turks, slaves and maids Such as: Banafsheh, Farrokh, and creating an amazing sensory and mental atmosphere from it through the ambiguity of proportion and other literary industries, expressing Hafez''s high awareness of the attraction and companionship of this social group in Iranian society and its dragging.

Azarbijan or any of the territories in Iran Turkish origin was not.But thefirst origin is lands of northem china and ourkhoonvally in currentMongolia. That flocked by Iran in different periods This migration has notbeen reloate but was a massive with murder and looting as well as culturaland civilizational decline. This invasion had consequences. Althoughduring the past thousand years the Turks were ruling but it did not lead tothe dissolution of the Iranian cultural. Vice versa Horde invaders wereassimilated to the Iranian language and culture. Turkish in some areas,such as Azerbaijan expands. But Iranian identity of the people there didnot change.

The crown prince position was one of the most influential institutions in the Abbasid caliphate system. In the second period of the Abbasids (232-334 AH), unlike the first period (132-232 AH) when the heirs to the throne were largely independent, the magnitude of influence of this institution on increasing the power of caliphate was lost. Findings of the present research, which uses a descriptive-analytical method to investigate the role of crown princes in weakening the institution of caliphate in the second period of Abbasids, show that earlier significance of crown princes, who during the first period of Abbasids increased the grace and greatness of the caliphate system, was enormously declined due to the domination of the Turks over the crown princes of the second period. The Turks chose young timorous weak-kneed crown princes with the aim of domineering over them. In addition, some women of caliphs’ harem were rivals of Turks in controlling the crown princes. Especially, crown princes' mothers played a major role in installing their children as the caliphs and with their predominance over them were able to direct the sequence of events and thus, prevented the caliphs to deal with affairs. A typical example of these mothers is Sayyidah Shaghab, Al-Muqtadir’s mother, who competed with Turks in governing and ruling in Al-Muqtadir’s period. Total of the abovementioned factors led to weakening crown prince position in the second Abbasid period and consequently, the Abbasid caliphate rule.

Abbasid caliphate could gain the power thanks to the persistent effort, development of orderly system of Daeeds as well as the expansion of propagation. The power of caliphate, development of a united bureaucracy and ministerial position, division of official responsibilities, cooperation of non - Arabs towards the control of government, as well as organization of the army were the amendments made within the political and social foundation of Abbasid caliphate. However, during Abbasid era, it has changed the balance of power, the authority of caliphate towards the failure and weakness so that the army powers conquered the government. In the present writing, it has been endeavored to investigate the domination of militants over the political and official construction of Abbasid government from the beginning of Turks’ domination -218 after hijrah- till the advent of Buyids, 223-448 after hijrah, along with its consequences through the analytical –descriptive method and reliance on the historical data based on the sociological method of Max Weber. According to the findings of research, Abbasids caused the entrance of monarchism such as autocracy, monopolization, development of bureaucracy, taking advantage of militants in favor of caliphate system, subsequent the confirmation of political authority of government, the entrance of Turkish armies and strength of militants. Monarchism provided the grounds for Abbasid caliphate, the most important of which are changes in the political system, decline of caliph power, gradual dismissal of ministerial families, and the development of independent and half independent governments as well

Trade was one of the most important economic criteria of Transoxiana (Mawara al-Nahr) and merchants in this region had business relations with surrounding regions for a long time. Although domestic trade in Transoxiana was prosperous at the early Islamic centuries, its foreign trade flourished from fourth century AH, along with the consolidation of Samanids rule over this region. Using a descriptive-analytical method, the present article aims at explaining how and with the help of which factors the Samanids developed the foreign trade of Transoxiana and with which regions they had the most foreign trade. Findings show that the economic and business revival of Transoxiana at the time of Samanids is a reflection of the social and political discipline and security of this era. Samanid rulers, in addition to creating political unity, brought about the growth of foreign trade and the flow of trade caravans to this land by organizing economic affairs and creating a proper communication network and also reducing duties and taxes. The foreign trade of Transoxiana in the Samanids era was mainly with businessmen from China, Tibet, the land of Turks, Eastern Europe, Khorasan and Iraq.

Hunting was one of the most common customs of a large number of past tribes which was performed with various motives. Turk and Mongol tribes went hunting as a means of livelihood and for the sake of supplying their food as well as practicing martial techniques. Genghis Khan and Timur, through practicing hunting during war intervals and different seasons made their troops get accustomed to techniques of shooting, deceiving, misleading, seizing, and hunting animals so that they would be able to employ such techniques while encountering enemies in the battlefields. In fact, hunting was done by Turk and Mongol tribes not only as a means of livelihood but also as a martial maneuver in which war techniques like horse riding, shooting, the styles of capturing, and trapping the enemies were practiced. Such martial practices were crucially important for princes and youngsters who were inexperienced in war. The present paper, through adopting a descriptive-analytic method, explores the motives of the Turk and Mongol commanders for hunting and the way it was performed during the Ilkhanids and Timurids eras. Furthermore, to elucidate the ways such martial techniques (inspired by social customs) were performed by the Turk and Mongol tribes, we would refer to methods employed by the commanders for encouraging their troops like organizing celebrations and awarding prizes.

Belief in the impact of the celestial bodies on human destiny perhaps dates as long back as man’s own age. Such an attitude towards the stars has existed among all ancient civilization, including Iran. With the advent of Islam and given the human role and status, belief in the astrological judgments was forgotten for a while. With the victory of the Ash‘arite determinist school, which was simultaneous to the Turks rising to power and after that the coming of the Mongols, who strongly believed in the impact of heaven on human destiny, once again the astrological believes and determinist ideas became widespread in Iran in the form of decision-makings and functions in various state departments and throughout the society. Using the results of the astrological judgments in military expeditions, making treaties, war and peace, coronation, hunting, travelling, answer to prayer, and treatment of illnesses are but some examples of the impact of these beliefs in the life of the Muslims in middle centuries. The present article tries to explain how the astrological attitudes were revived between the fourth/eleventh to ninth/fifteenth centuries in Iran.

Bound by Georgian troops Safavid predominantly Muslim and converted to Islam POW Georgia and the elements were out of competition at the Safavid court of traditional mode. The founder of the dynasty, the Turks and Tajik groups formed at the beginning of this series have had conflicts and competitions. Turks competition Vtajykan including court history is the most famous rivalries. This caused the Union troops were old. Heightened competition between the Georgians and the Turks and Tajik coalition was at Safi. In this section yet Ghezelbash Tajik all your strength to win Georgians were not lost. With the death of Shah Abbas I was starting to restore their power. They will have the opportunity to take advantage of the opportunity to consider fully the establishment of the Safavid Georgian forces withdraw. This has resulted in an unprecedented alliance between the Turks and the Tajiks, the coalition wide conspiracy for the overthrow of them were Georgian. The king also because Georgians were affiliated with the Shah of protection. This makes the left-wing conspiracy, Tajiks make threats to the King. The Georgian side is associated with a decisive victory over the competition.This study aims to study the competition between the Georgian and historic resources, relying on paid leave and Tajiks.

The Bulgarian group of Turks were living in Central Asia Islamic history and Islamic civilization in the land of Kipchak. In this paper, the ups and downs of this process and causes the led them to migrate to areas with good dimate in Central Asia and Russia, and the interact letween them and the Muslims and the Islamic Caliphate and the Mongol and Turk rulers are discussed, lased on geographical resources.

The rebellions of Abdul RahmanIbnAshasand HarithIbn Soryjoccurred with the aim of reacting against the irreligiousness of the Umayyads and establishment of an egalitarian society. The leaders of these two rebellions, despite their shared goals, took advantage of different stratagems to achieve their goals. IbnAshas, through using various strategies, succeeded at gaining advocacyof different groupsof people and by transferring theuprising to Iraq attempted to overthrow the Umayyad Caliphate.On the contrary, the rebellion made by HarithIbnSoryjwas not grounded on his opposition with the Umayyad Caliphate but aimed at reforming their economic and social policies. Although both of these rebellions were suppressed, they could weaken the Umayyads and pave the way for upcoming uprisings and theeventual collapse of the Umayyad Caliphate. In this research, we aim at making comparisons and contrasts between these two uprisings through investigating the driving forces underlying their emergence. Accordingly, understanding the similarities and differences between these rebellions is the main purpose of this study. These two uprisings, despite having common goals and outcomes in the Umayyad era, due to their different social contexts and structures, adopted different revolutionary approaches for achieving their goals.

The history of interaction between the Iranian and Turkish elements in Iraq dates back to the age of Abbasid Caliphate. The Abbasid caliphs employed Turkish slaves, as a counterpart for Iranian bureaucrats, to create proportionate political atmosphere in their caliphate court. Despite the passing of many centuries, Iraq turned out to be a land where Iranian and Turkish policies went through phases of encounter, rivalry and occasionally cooperation.Nowadays, with the sweeping change in Iraqi political system and the collapse of Baghdad, those old relations has started to resurface once again. The article seeks to study the closest historical period in the light of archived documents and prepare a report on the current status of relations.

Nearly 75 years after the foundation of Baghdad as the Abbasid's capital by the Caliph Mansur,the policy of the transition of the capital was adopted by one of his successors namely Mutasim.He transferred the political center of his caliphate to the new founded city of Samarra and left Baghdad which was achieved the highest cultural and political position in the Islamic world. This study tries to examine the background of above-mentioned policy and analyse its wanted and unwanted aftermaths in order to clarify the success and unsuccess of the Caliph Mutasim.

Dobruja, a region in the southeastern Romania, was under Ottoman control, and had a Muslim majority, from early 15th century until Romanian independence war (1877-78). After this war which led to Ottomans defeat, this region departed from Ottoman Empire and became a part of Romania. Then part of its Muslim population migrated to Ottoman territory, accompanying Ottoman army, and the other part remained in newly independent Romania, as a religious and ethnic minority. In this article, different aspects of this minority’s life in Romania from independence till now, are considered.

Baghdad shurta was one of the most important governmental institutions in Iraq region during Abbasid caliphate. Alluding to the story of the formation of this institution and some of its special features, this article is to consider different political motivations for being in control of Baghdad Police; influence of different authorities and politicians and their politics on it; backgrounds and ways through them political changes and competitions affected the prevalent procedures of its management, such as choosing its chief; and its fields of activity and duties.

Iranians national identity is rooted deeply to Iranian culture and civilization; such a culture and civilization which by virtue of numerous archeological evidences, its great achievements date back to at least 5th millennium B.C. Taking advances, of this rich heritage and millennial achievements of civilizations of Mesopotamia, Egypt, etc., Arians who entered Iran about first millennium B.C., laid the foundation of a noble and strong civilization and culture that though showing flexibility in confrontation with Arab and Turk nations, did not lost its nobility. By the entrance of Islam into Iram and as a result of the efforts of various groups, gradually the “Itanian-Islamic Identity”was formed. But this newly formed identity was just growing when the Turkish invasion unbalanced the situation and exposed this nowly-established identity to serious challenges.

The establishment of the Ottoman Empire by migrant Turks in Asia Minor is an interesting and prominent event in the Muslim World. The wise policy of the Ottomans in confronting the powers around and the blending of various ethnicities with different races and languages looked astonishing at the first glance though it weakened their empire in the long run. After the 10th century A.H., 16th AD, the empire fell on a path of decline; however, the final fall came very late. The writer of the paper intends to prove that although the period of Suleyman the Lawgiver looked magnificent, it carried with it factors of decline and disintegration. From the viewoint of the researcher, Suleyman wanted to overcome the world that had begun its transformation through internal ways and means. He adopted improper policies in a decisive period of the world; policies which in long term caused the fall of the Ottoman Empire.

The turk‘s emigrants were influenced by the religions and cultures of other peoples when they left their mother lands and passed of many areas. Shamanism was the foremost belief of turksthat remaind among them for hundreds years. However turksgradually could rule on Islamic world after accepting of Islam, butone can pursue their past beliefs in Islamic times. In this essay, the past religious beliefs of turks before Islam and the ways of Islam spreading was considered.