#Safavid period

[the-puffinry]

Small Dish with Stylized Rock Dove, Iran, Safavid period, c. 1675–1725.

[sunlilys]

prayer niche (mihrab), date unknown

[casper00]

Youth Holding a Pomegranate; Illustration from a Single Page Manuscript

c.1600–1650

style of Riza-yi Abbasi

(Iranian)

Iran, Isfahan, Safavid period (1501-1722)

Opaque watercolor and gold on paper

Image: 15.3 x 8 cm (6 x 3 1/8 in.); Overall: 27.7 x 16.4 cm (10 7/8 x 6 7/16 in.)

[sheltiechicago]

Kashan Traditional Bazaar

The construction of the Kashan Bazaar probably took place in the Seljuk era (circa 1000s and late 12th century), and there were some renovations during the Safavid period. The most famous part of the bazaar is the Timche-ye Amin od-Dowleh Plaza with a splendid dome. The bazaar complex comprises several mosques, tombs, caravanserais, arcades, and water reservoirs. The central row is around three kilometers long, and there are 120 shops inside the complex.

aminfadakarr

[baebeylik]

Incident in a Mosque/Divan of Hafiz.

Persian. Safavid Period. 1530.

Gifted to the Harvard University Art Museums.

[flagellant]

Okay but the bottle you posted in response to the other anon is a rose water sprinkler, as talked about in the second source I sent you

“Due to the lack of handles and tubes, it can hardly be referred to as a sprinkler. In Iranian myths, it is known as Ashkdan - a container for tears - in which saline liquids are poured into and stored. The story is that when the husbands - the Qajar kings - went on a long journey for business or pilgrimage for a long time, the wives would cry in husbands’ absence so that they could prove their love” -Corbani et al 2006

Ashkdans have had different functions in different periods: in the Safavid period, as a carafe for storing beverages or vases, in the Qajar period, as a means to show true love, and in later periods, due to the influence of superstitions, as a container to store teardrops to show loyalty to religion. Interestingly, there are no traces of the word Ashkdan in any of the encyclopedias, historical sources, and literary works up to the Qajar period. By analysing the form of Ashkdan, we can say that Ashkdan is influenced by the Venetian glass art, and now is known as the representative of the Safavid glassmaking art with a decorative role, that has obtained the symbolic title of Ashkdan (tear container) merely based on historical narrations and myths. The visual features of this form connecting with the Iranian audience led to its recognition over time as a representative of Iranian glass art in most museums around the world.

anon, with all due rapidly decreasing respect, hop off my dick and stop acting like white europeans fetishizing and appropriating the middle east somehow invalidates actual reality of middle eastern historical legacy. bye

[shewhoworshipscarlin]

Garden Carpet, 1800, Safavid Period, Iran.

[airitree]

~ Rudaba letting down her hair ~

-

Primarily based on an illustrated manuscript from Safavid Iran (museum didn’t specify a date smh just its era) The rim of the tower came from a different manuscript that is older than the Safavid period but I digress. I started with that trim and switched the year last minute

[venicepearl]

Pari Khan Khanum (1548–12 February 1578, aged 29) was a Safavid princess, the daughter of the Safavid king (shah) Tahmasp I (r.  1524 – 1576) and his Kumyk consort, Sultan-Agha Khanum. An influential figure in the Safavid state, Pari Khan Khanum was well educated and knowledgeable in traditional Islamic sciences such as jurisprudence, and was an accomplished poet.

She played a crucial role in securing the succession of her brother Ismail II (r. 1576–1577) to the Safavid throne. During Ismail's brief reign, her influence lessened, but then increased during the reign of Ismail's successor, Mohammad Khodabanda (r. 1578–1587), even becoming the de facto ruler of the Safavid state for a short period. She was strangled to death on 12 February 1578 at Qazvin because her influence and power were perceived as dangerous by the Qizilbash.

[molkolsdal]

Carpet with Palm Trees, Ibexes, and Birds

Probably made in present-day Pakistan, Lahore, late 16th–early 17th century

Cotton (warp and weft), wool (pile); asymmetrically knotted pile

This carpet, with its pictorial depiction of trees, birds, and animals, is conceived like a textile with a repeat design in which each unit reverses the direction of the preceding one. The ibexes, Chinese mythological beasts called qilins, and animals in combat, are derived from Safavid Persian art, as is the border design of cartouches and star-shaped medallions with cloud bands. The palm tree, however, is a very Indian feature, as is the generally naturalistic drawing of the flora and fauna and the bright red color of the field. The relationship to Persian carpet design dates this example to the early Mughal period, soon after the first carpet workshops were established by the emperor Akbar in Lahore, Agra, and Fatehpur Sikri.

Although the advent of carpet weaving in India predates his reign, it was the Mughal emperor Akbar (r. 1556–1605) who established imperial workshops for carpets, as well as a pattern of royal patronage. Carpet workshops were set up first at Fatehpur Sikri, the imperial capital only from 1571 to 1585, then at Lahore and Agra, and then, before 1640, at Kashmir.[1] Not all Indian carpets surviving from these early times necessarily suggest imperial manufacture, so commercial workshops must also have been in full production. Masters and workmen, many undoubtedly Iranian, are known to have come to India to help establish the workshops, and Persian carpets also clearly continued to be imported despite the high quality of local production.[2]

It should not be surprising, then, that this large carpet, representing production dating from late in the reign of Akbar, displays strong Persian influence. The most popular Persian convention was the symmetrical arrangement of scrolling vines with blossoms and leaves, but another approach was the use of pictorial patterns similar to those produced for paintings in royal manuscripts (the two conventions are combined in some examples). The field pattern here combines animals, birds, and vegetation in a pictorial way, that is, they are meant to be seen from one direction and without the matrix of a vine-scroll pattern to connect everything. Pictorial designs can be found in Persian carpets in a few examples of the small "Kashan" rugs and even more in a couple of pieces of the "Sanguszko" group; direct contact of some sort is also implied by the use of certain colors. Counterparts of several animals represented here may be seen in one of the Museum’s Persian rugs (no. 14.40.721), notably the leaping ibex, the combat between lion and ibex, and the leaping lion. Flames at the shoulders, indicating supernatural qualities, betray the ultimate Chinese origin of some of these figures, as transmitted to Iran in preceding centuries.

In many respects, however, this carpet is unmistakably Indian. In terms of structure, the cotton warps are eight-ply instead of the four-ply typically found in Persian carpets. As for color, the palette has a brightness, especially in the red, lacking in most Persian pieces, and there is a heavy use of ton-sur-ton coloring, juxtaposing similar colors such as red and pink, light and dark blue, and ocher and beige or off-white. The interlocking compartment design of the main border is related to borders found in Persian carpets (see MMA no. 1978.550), but here it takes a particularly Indian form in its geometricized compartments and the particular silhouette effect of the un-outlined red palmettes and vines set against the white ground. And the palm trees strike an Indian chord. As large as this carpet is, far larger ones are known to have come from Indian looms, including a pair of mid-seventeenth-century audience carpets, each about sixty-three feet long (approximately 19 meters).[3]

Daniel Walker in [Ekhtiar, Soucek, Canby, and Haidar 2011]

Footnotes:

1. Walker, Daniel. Flowers Underfoot: Indian Carpets of the Mughal Era. Exhibition catalogue, Metropolitan Museum, New York, 1997, pp. 7, 12.

2. Abu’l Fazl ‘Allami. The A’in-i Akbari by Abu’l Fazl ‘Allami. Translated by H[enry F.] Blochmann and H[enry] S. Jarrett; edited by D[ouglas] C[raven] Phillott. 3rd ed. 3 vols. 1927–49. Calcutta, 1977, vol. 1, p. 57.

3. Walker 1997 (see note 1), p. 120, fig. 118.

[nancydrewwouldnever]

Persian [Created in Tabriz, Iran], The Shahnameh of Shah Tahmasp [The 'Houghton Shahnameh']: fol. 23v, Tahmuras Defeats the Divs, ca. 1525, Safavid period, illumination (The Metropolitan Museum of Art, New York)

Happy Nowruz to all those celebrating today!

[ghelgheli]

agree with everything you said but iran is not imperialist. ethnonationalist theocracy sure but where are you getting imperialism from. empire =\ imperialist, would you call russia imperialist?

The Iranian state is not even half a century removed from being a formal empire: Pahlavi Iran was "The Imperial State of Iran" and recalled imperial possessions lost to Tsarist Russia another century prior. But setting aside nomenclature, which is fickle and floats—It's exactly that ethnonationalism which forms the logic of what I have been calling imperialism, even if there are not formal imperial possessions involved.

The consolidation of "irani" national identity through the 19th century went together with heightening of the core's exploitative and even colonial relationship to its periphery. This relationship can be traced back centuries to the earliest period of "reclaimed" Iranian rule of the region in the case of e.g. the forced displacement of Kurds to Khorāsān under early 16th century Safavid shahs. With the latest, industrial stage of Iranian statecraft and nation-building, the economic nature of this exploitation has been accelerated and what autonomy the peripheries previously had is restrained by the growing military apparatus the IRI commands.

The country's oil reserves are heavily concentrated in the province of Khuzestan, home to the city of Ahwaz/Ahvaz and most of the nearly two million or so Iranian Arabs. This is a region that is obviously of great economic significance. Strikes in 1978 played a major role in precipitating the fall of the Pahlavi dynasty, and in a pattern that will be familiar to the people who know, many of the communists and worker's parties responsible were put down by the subsequent IRI that owed its existence to them. Labour rights in the region remain suppressed; little of the wealth extracted from factories there is seen by the ethnic minorities that compose much of the working population, making its way instead to the private monopolies of the core; Ahwaz itself is sickeningly and dangerously polluted as reward for the riches it yields. What is this exploitation but imperialism?

And what of the constant harassment and material extortion of Kurdish kolbars carrying goods across the mountains in Kurdistan? The pāsdārān/IRGC often "confiscate" the possessions of people working to move essential wares within their families and communities, if they don't kill them outright, citing border violations if they make any excuses at all. This only exacerbates the ongoing economic deprivation of both Rojhilat/Iranian Kurdistan and Kurds in nearby parts of greater Kurdistan, whose economies and societies are disrupted by the border. Seems pretty imperialist to me.

Meanwhile, the national hero Qassem Soleimani is in fact reviled by many of the people who actually lived in those regions of Syria and Iraq that were his remit. He was known not only for his opposition to US imperialism and campaigns against Da'esh, but also for overseeing violence against protesters in the region and serving as the figurehead of Iranian intervention in local people's movements. Exertion of military force on other nations beyond the boundaries of the state, in the interest of developing its political and economic sphere—what would you call this?

Don't misunderstand me: the solution is not reactionary intervention in Iran, and anyone who tries to leverage these facts to advocate for US-collaborationist separatism is just a would-be comprador. But the political economy of Iran relies on an ongoing imperialism that is only the latest stage of an imperial legacy.

[nevzatboyraz44]

This building is a house that dates back to the Safavid, Zandi and Qajar eras and has significant architectural value.

It is one of Isfahan's most stunning and fascinating old houses.

It is a true wealth of Iranian art and culture.

It was held by Malabashi during the Qajar era, the jurist, scholar, and astronomer Nasser al-Din Shah, who came to Isfahan to moderate and calm the atmosphere following the conflict between the governing of Isfahan, Zele Sultan, and the clergy during the constitutional period.

Dr. Ahmad Motamedi currently owns this home, which he purchased in 2001 and attempted to renovate in order to turn it into a tourist attraction that also functions as a boutique hotel and a private museum.

.......

Bu bina Safevi, Zendi ve Kaçar dönemlerine ait, önemli mimari değere sahip bir evdir.

İsfahan'ın en çarpıcı ve büyüleyici eski evlerinden biridir.

İran sanat ve kültürünün gerçek bir zenginliğidir.

Kaçar döneminde İsfahan yönetimi, Zele Sultan ve din adamları arasında çıkan çatışmanın ardından ortamı yumuşatmak ve sakinleştirmek için İsfahan'a gelen hukukçu, alim ve astronom Nasıreddin Şah Malabaşı tarafından düzenlendi. anayasal dönem.

Dr. Ahmad Motamedi, 2001 yılında satın aldığı ve butik otel ve özel müze olarak da işlev gören turistik bir mekana dönüştürmek için yenilemeye çalıştığı bu evin şu anda sahibidir.

[baebeylik]

“School Scene” from the Safavid period. Iran. Created by Sayyid Ali. 1540 CE.

Housed at the Smithsonian National Museum of Asian Art.

[nakibistan]

People often say that LGBTQIA+ people doesn't exists in Muslim/Islamic World. Nowdays many muslims argued that LGBTQI+ rights are contrary to their traditional beliefs, homosexuality shouldn't be decriminalized in their native countries,because it goes against their moral values,cultural norms & social mores,[...].

But previous Islamic history & muslim traditions had wide range of acceptance of sexual & gender diversity.In those days Muslim communities weren't so bigotted, heterosexist,homophobic/transphobic, heteropatriarchal.Colonialism,communism,dictatorship,islamist regime justified the prejudices against queer folks in Muslim world, not Islam itself.

In 1854, Ottoman empire legalised consensual homosexuality in parts of Middle East,North Africa,Eastern Europe & West Asia.Notably Mughal,Mamluk,Khilji,Sayyid, Pathan,Lodi,Abbasid,Safavid,Qajar,Ottoman empire gave privileges to gender variants and eunuchs.Even it is also said that Aghawas (a designation for trans feminine, effeminate,agender/eunuch & intersex) were served as guardian of Prophet Muhammad (PBUH)'s mosque & tomb.There had been numerous homoerotic paintings & same sex romantic poetries in medieval islamic era.In pre-modern muslim societies ghazals (sufi spiritual song) has direct references with queerness.In some sufi traditions cross-dressing, gender fluidity was considered as sacred.

Since 18th & 19th century almost all muslim countries were colonized or being influenced by European Orthodox Christians.Europeans pushed their moral codes,heteropatriarchal system & gender roles upon muslim communities.But western colonialism was unable to erase queerness & love from asia.In Pakistan,Bangladesh,India & some parts of Afghanistan, Hijras (designation term for trans feminine,trans woman,gender diverse,intersex) are still exists.Hijras has recognition of third gender in Pakistan,India & Bangladesh.They have some civil rights in those countries mentioned.But Transgender people's livelihood in Afghanistan is very worst.Some Afghan trans people's lifestyles are very similar to Hijra/Khawaja Sara subculture. In central-asian muslim cultures gender vice-versa or variance are not uncommon.Bacha bazi or Bacha-bozi is practice where adult men get sexual services from young crossdressers and effeminates.

Waria, another transgender muslim community can be found in Indonesia.Waria transgenders has very limited rights comparing to Hijras.In South Sulawesi, Indonesia Bugis (a muslim tribe) recognized 5 genders: Oroané(masculine men), makkunrai (feminine women), Calalai (trans-masculine or masculine women), Calabai (trans-feminine or feminine male), Bissu (androgynous or non-binary).The classification of the calabai,calalai, & bissu as third genders is disputed.These roles can also be seen as fundamental occupational and spiritual callings, which are not as directly involved in designations such as male and female.In pre-Islamic culture, Bissu were seen as intermediaries between the people and the gods.The Bissu are closely associated with the female yet androgynous moon goddess, as her spiritual offspring.Up until the 1940s, the Bissu were still central to keeping ancient palace rites alive, including coronations of kings & queens. Historically, Bissu have played an important role in other ceremonies as well,particularly in weddings and childbirth events.However today Bissu & Waria faces marginalization in their homeland due to rise of Political Islamism & Islamic Extremism .

Here is a list of Muslim/Islamic nations where homosexuality is not a criminal offense (technically):

Albania - Legal since Ottoman period.

Bosnia & Herzegovina - Legal since Ottoman period.

Kosovo - Legal since Ottoman period.

Azerbaijan - Legal since 1918 or 2000 (not sure).But state often arrests LGBTQ community members.

Northern Cyprus - Legal since Ottoman period,legal in modern northern cyprus since 2015.

Turkey - Legal since Ottoman period, legal in modern turkey since 1923.

Jordan - Legal since Ottoman period,legal in hashemite kingdom of jordan since 1951.

Bahrain - Legal since Ottoman period.

West Bank (Palestine) - Female homosexuality always been legal,male homosexuality is legal since 1951.

Gaza (Palestine) -Female homosexuality always been legal.

Lebanon - Legal since Ottoman period, legal in modern lebanon since 2018 (however the legal status of homosexuality is vogue)

Kazakhstan - Legal since 1997 (de facto),nationwide legal since 1998 (de jure).

Kyrgyzstan - Legal since 1998.

Egypt - Legal since Ottoman period.Although private consensual homosexuality is not criminalized by domestic laws.Commercial & adult consensual homosexuality is de-facto illegal since 1961.

Kuwait -Female homosexuality always been legal.

UAE - There's no explicit federal law against homosexuality.But commercial & non-commercial homosexuality is de-facto illegal.

Burkina Faso - always legal

Djibouti - always legal

Mali - legal since 1961

Mayotte - always legal

Niger - always legal

Guinea Bissau - legal since 1993.

Sierra Leone -Female homosexuality always been legal.

Uzbekistan - Female homosexuality always been legal in federal law.

Turkmenistan - Female homosexuality always been legal in federal law.

Tajikistan - legal since 1998.

Indonesia - Homosexuality never been a criminal offense until 2022.LGBTQI+ people often faced persecution by state & harassment.In 2022, Indonesian parliament passed a bill that outlaws all types of sexual relationships outside the traditional marriage.

Here is a list of Muslim/Islamic nations,where transgender & gender diverse people has rights:

Iran - Transgender individuals were officially recognized by the government, under condition of undergoing sex reassignment surgery, with some financial assistance being provided by the govt. for the costs of surgery, and with a change of sex marker on birth certificates available post-surgery since early 1980s. However, substantial legal and societal barriers still exist in Iran. Trans individuals who do not undergo surgery have no legal recognition and those that do are first submitted to a long and invasive process (including virginity tests, parental approval, psychological counseling that reinforces feelings of shame & inspection by the Family Court).

Bosnia and Herzegovina - Trans people may change their legal gender in Bosnia & Herzegovina after a sex reassignment surgery & other medical treatments.

Pakistan - Pakistan recognized Hijras as third gender in 2009. In 2018 Pakistan's parliament passed “The Transgender Persons (Protection of Rights) Act” which provides fundamental rights in health, education, government and security.

Lebanon - In late 1990s Lebanon allow sex reassignment surgery.In 2016 Lebanon court legally recognized a trans man as man.

Turkey - Transgender individuals were allowed to change their gender since 1988.However later Turkey adopted harsh policies for transgenders,required many pre–requisutes in order to be able to receive gender-affirming surgery. Transgender persons had to ask & be granted permission for the surgery,be at least 18 years of age,unmarried, & sterilized in order to receive gender-affirming surgery.

Jordan - Since 2014 jordan allow trans people to change their gender after a sex change operation.

Bahrain -Since 2008 Bahrain allow trans people to change their gender after a sex change operation.

Bangladesh - since 2013 Bangladesh recognized hijras & eunuchs as third gender.In 1975 Dr. Hosne Ara Begum became the first transsexual woman to be recognised as woman in Bangladesh.

Indonesia - Indonesia allows sex change operation for Warias & give limited rights for transgenders.

Kazakhstan - Since 2003, trans people allowed to change legal gender following sex change surgery,medical examinations, & sterilisation.

Kyrgyzstan -Transgender people allowed to change legal gender following sex reassigment surgery, medical treatments,sterilisation since 2014.

Tajikistan -Under Tajik law, trans people may change their legal gender on their passport if they provide a medical statement that they have undergone sex reassignment surgery. There has been 2 sex-change operations performed – the first one in 2001 and the second one in 2014.

UAE- allows intersex persons to undergoes a sex change surgery & change their gender.

Egypt - In 1988, a sunni Islamic Fatwa by Muhammad Sayyid Tantawy grants legal permission to perform gender affirming surgery.In Egypt, those who want to undergo the surgery must seek an approval from a gender reassignment review committee at the Medical Syndicate of Al-Azhar. But the committee has not convened since 2013, when Al-Azhar withdrew its member from the ccommission.

[shewhoworshipscarlin]

Book cover, 1600s, Safavid period, Iran.