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

During the Umayyad of Andalusia period (138-421), Saqaliba came to this land while the Umayyad government was very dissatisfied with the competition between the Arabs and Berbers and their continuous conflicts with each other. Hence, the Umayyads tried to attract the Saqalibas and connect them to the court to take advantage of their ability to balance power in the society and continue their monarchy. The present research after reviewing the condition of the Saqaliba slaves and eunuchs aimed to answer the question that what was the role of these slaves in changing the fate of the Umayyad government and transferring it to ʿĀmirids. The findings indicate that after “castration” these slaves were employed in the caliphs’ palaces and harems and due to their close relationship with the rulers, emirs, and government officials, they had access to the government’s secret details. Therefore, they could intervene in power relations and play an effective role in weakening the Umayyad government in Andalusia and giving power to ʿĀmirids.

This article examines cultural attitudes on race and African slavery in late Qajar chronicles prior to abolition in 1929. In contrast to previous scholarship, Qajar textual sources reveal that elite cultural attitudes were relevant in structuring the social conditions of enslavement in Iran. Visual depictions and narratives about African eunuchs and concubines naturalized the violent acquisition and use of the Other. Slave narratives also bear witness to how such views of African corporeality determined the social worth of eunuchs and concubines in the domestic sphere.

Harem had always played a social and political roles throughout the history of Iran and generally had influenced the political structure of the country. And also, in the Safavid period, the Harem interfered in the Internal and foreign policy of the country. This article wants to clear the rates of impact and interference of harem on the foreign policy of the Safavids, a problem that can be studied as one of the raised canon on the act of decision making on the foreign policy of the Safavids. The findings of our research shown that in this period the role of Harem in the foreign policy of the Safavids was in Ups and downs condition. Before Shah Abbas I the Harem had little interference in foreign policy in compared with the period before him. But because of the king's new policy on keeping and upbringing the princes in the harem, after him, a hidden center of power that was composed of women and eunuchs had been formed within the harem in which had important role in decision-making and relevant issues on the foreign policy of the Safavids.The research method in this article is based on analytical- descriptive method and the way of data collecting is Libraries method.

The role of the institution of religion in the Safavid reign - as a religious government - as well as the role of the institution of religion in the decline of this political power has always been dicussed by scholars. Paying attention to the political, religious and social conditions at the beginning of the establishment and formation of the Safavid state bureaucracy and also considering the political, social and cultural conditions of the kings and society in the late Safavid era, is important to determine the role of religion and its involvement in the destruction of Safavid power. This article seeks to answer the question whether the institution of religion and the religious description of the Safavid government has led to its decline or collapse, or this issue is defective and not defensible. The answer to this question requires a very comprehensive follow-up in various historical sources related to the Safavid era, for which this study has tried to make the maximum use of library resources in order to explain and describe this issue. Due to the historical nature of this case, the present article has a root in history then having many follow-ups on its related matters. The institution of religion played its role in the beginning and middle of the Safavid period without any damage, but at the end of this period, it was somewhat influential in the turmoil of the late period. However, the other reasons for this fall are so many, to the extent that the role of the institution of religion is extremely small and can be said to be ineffective.

The harem, or odalisque, was notable as a center for political decision-makings in the Safavid Era when court women could play effective roles in the political arena in case appropriate conditions were met. Safavid women played significant roles in the field of politics: they engaged in general politics during the governments of Shah Ismail I and Tahmasp I. During the administration of Shah Ismail II and Shah Mohammad Khodabanda, women gained so much power that they could dismiss one and throne the other. Such powerfulness of harem women caused Shah Abbas to make attempts to limit this institution in the court and confine their engagements. Despite his attempts, however, a center of power was formed in harem in which both women and eunuchs engaged. A survey of Safavid texts indicates that women and eunuchs played significant parts in appointment and dismissal of governors with regard to their roles in schooling princes. The present study, bearing a descriptive-analytical approach, indicated that Safavid harem of women played significant roles in determination of king’s successor, despite their sociopolitical limitations.