Results 51 to 60 of about 6,033,492 (207)
Journal of fine arts, 2018 One of the brightest artistic periods of architecture in Iran is Safavid era, in 1502 AD. Shah Isma'il (I) established the Safavid Dynasty. At the beginning of this dynasty, Tabriz was the capital. In the late 10th century, in the time of Shah Abbas, the
A. Khajegir, M. Afroogh, A. Fahim
semanticscholar +1 more source
Landscape Architecture and Regional Planning, 2020 The present study aimed to study the evolution of urban spaces in the Timurids and Safavids. In present study, first, Samarkand city built in the Timurid era and Isfahan city built in the Safavid era were compared in terms of urban spaces and then, the ...
Shahin Mirhosseini Vakili
semanticscholar +1 more source
A Harem in Disorder: Narrating Elite Female Seclusion in Late Mughal Delhi
Gender &History, Volume 37, Issue 3, Page 817-827, October 2025.ABSTRACT This article examines the late Mughal period, a time of dramatic political reconfiguration, to trace the relevance of practices of elite female seclusion, and particularly of the complex space of the imperial harem, to narrations of an empire under strain.
Emma Kalb
wiley +1 more source
More Than a Game: Football and Ethnic Contestation in Contemporary Iran
Digest of Middle East Studies, Volume 34, Issue 4, Fall 2025.ABSTRACT This study examines a particular form of ethnic resentment, namely the use of sport as a medium for expressing repressed ethnic feelings. It focuses on how a sports club, going beyond mere entertainment and athletics, becomes a center for disseminating ethnic sentiments. Specifically, it explores the role of Tractor, a football club founded in
Ehsan Kashfi
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Comparative Study of the Form of Kings’ Cap in the Safavid and Qajar Eras [PDF]
Jilvah-i hunar, 2019 The crown in Iran has always been a symbol of the power and glory of the kingdom. The crown has historically been one of the most prominent symbols of the greatness and power of kings, which are authentic documents of the historical facts of any period ...
A. Sheikhi, A. Mirsane
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History and Theory, Volume 64, Issue 2, Page 201-228, June 2025.ABSTRACT The eighteenth‐century origins of colonial orientalism in India spurred not just the translation of Indian texts but the production of interstitial histories, works that were forged in the intellectual culture of the Mughal Empire and created by individuals who explicitly sought to inform and influence their new colonial patrons.
Abhishek Kaicker
wiley +1 more source
The Position of a King in Safavid Period [PDF]
International Letters of Social and Humanistic Sciences, 2015 This article studies the position of the kings in the period of Safvid of Iranian Islamic History. The king in this period was considered as a holy figure. Indeed the king was considered and deemed as a great person encouraging a lot of respects. He was considered as the surrogate of prophet.
openaire +2 more sources
Afterlives of the Persian Gifts to Versailles
Journal for Eighteenth-Century Studies, Volume 47, Issue 3, Page 279-295, September 2024.Abstract The fate of diplomatic gifts after their presentation can reveal patterns of instability and shifting narratives on the items themselves and how they were perceived and received at the time. Often, these important pieces of material evidence disappear or are decontextualised from their exchange.
Samantha Happe
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International Journal of Osteoarchaeology, Volume 34, Issue 3, May/June 2024.Abstract The urban planning work carried out in the old seminary district of Lleida, over an area of more than 6,000 m2, uncovered important remains of the old Cuirassa quarter. This quarter was inhabited by the Jewish aljama between the 12th century and the end of the 15th century CE.
Ariadna Nieto‐Espinet +4 more
wiley +1 more source
Zainab's traffic: spatial lives of an Islamic ritual across Southwest Asia
Journal of the Royal Anthropological Institute, Volume 30, Issue 1, Page 168-186, March 2024.Abstract Since the 1979 Revolution, Iranian pilgrims have engaged in saint visitation (ziyarat) to sites in Syria. By travelling via Turkey on buses, and venerating Sayyida Zainab at their destination, these pilgrims disrupt conventional conceptions of not only Islamic ritual, but also Iranian mobility under sanctions.
Emrah Yıldız
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