Emigration of Iranian Elites to India during the 16-18th centuries

It is a well-known fact that among the various ethnic groups composing the Mughal nobility, Iranian people, that is, Persian-speaking people from the Iranian region, had considerable influence on the politics, economy and society of the Mughal empire. An accurate and detailed knowledge of these Iranian elements is indispensable for historians interested in any field of Mughal history. At the same time, the question of Iranian emigration certainly cannot be overlooked even by those whose main ..

« Shāh Tahmāsp-no tai-kurudo seisaku » (Politique de Shāh Tahmāsp à l’égard des tribus kurdes). Jochi Ajia-gaku (The Journal of Sophia Asian Studies), 25, 2007, pp. 81-123.

Par l’analyse de chroniques et documents safavides et ottomans, Šaraf-nāme de Šaraf Ḫān Bidlīsī en particulier, l’A. montre des aspects nouveaux de la politique de deux premiers chahs safavides, Esmā‘īl Ier et Tahmāsp vis-à-vis des émirs et des tribus kurdes. Contrairement à ce qu’on croit souvent, ces souverains n’ont pas adopté la politique arbitraire de discrimination et d’exclusion. Non seulement Tahmāsp a accordé aux émirs kurdes la succession héréditaire de poste de gouverneur, mais il ..

« Shāh Tahmāsp-no tai-kurudo seisaku » (Politique de Shāh Tahmāsp à l’égard des tribus kurdes). Jochi Ajia-gaku (The Journal of Sophia Asian Studies), 25, 2007, pp. 81-123.

Par l’analyse de chroniques et documents safavides et ottomans, Šaraf-nāme de Šaraf Ḫān Bidlīsī en particulier, l’A. montre des aspects nouveaux de la politique de deux premiers chahs safavides, Esmā‘īl Ier et Tahmāsp vis-à-vis des émirs et des tribus kurdes. Contrairement à ce qu’on croit souvent, ces souverains n’ont pas adopté la politique arbitraire de discrimination et d’exclusion. Non seulement Tahmāsp a accordé aux émirs kurdes la succession héréditaire de poste de gouverneur, mais il ..

A Study on the Topography of Isfahan in 1676

This is an essay for the reconstruction of the topography and the society of a historic city, Isfahan in the later half of 17th century.Main sources of this study are the description of Isfahan by Chardin, famous French traveller, two useful studies on the architecture, the topography and the epigraphy of Isfahan by Iranian scholors (Honarfar and Mehrabadi), a precious researches on the bazar of Isfahan by Wirth and Gaube, and three kinds of maps (Coste, Seyyed Redaxan, Gaube).After fixing the place of city wall, each quarter of inner city and suburb, we analysed the character of urbanism of the Safavid monarchs.Main arguments are the following: 1. There were two cores of commerce and trade, that is the Old Meydan and the Meydan-e Sah.The existence of the Maydan-e Sah depended wholly on the Safavid king and his court, while the Old Meydan was always the center of various activities of the city.2. Most of the houses of high-rank officers were in the south-western part of the city, that is, the new developing parts. These quarters were full of beautiful gardens.3. The roads of these newly developped quarters (‘Abbasabad, for example) were made up not windingly but straightly. This will becertainly the counter-evidence of the city plan of so-called Islamic City.4. A careful study on the builder and the time of construction of religious architecture shows that, even if during the period of the prosperity of the new quarters, Dardast, oldest quarter and its neighborhoods, were also in full activities. Almost all houses of native notable families in Isfahan were there. That is why the traditional quarters of Isfahan would survive after the fall of the Safavids, while the newly developped parts of the city declined rapidly.5. Almost all the religious buildings were built by either eunuchs, ladies of the court, or merchants, artisans. Turkish tribal elites didn\u27t invest their property in the construction of the religious institution. This is far different from the example of the Timurid amirs, shown by T. Allen

The East India Company’sFarmān, 1622‒1747

The East India Company’s presence and ongoing trade in Persia was reliant on the privileges outlined in the Farmān, granted after the capture of Hormuz in 1622. The relationship between these two powers was cemented in the rights enshrined in the Farmān, which was used by both to regulate their varying needs and expectations over the course of 125 years. This article explores the Company’s records of the Farmān and how changes to its terms were viewed from both sides. As a Persian document, the Farmān gives a clear view of the attitudes of native officials and rulers to the Company and how these terms were used as a means of control

Sugiyama Masaaki, Sekaisi-o henbosaseta mongoru (Les Mongols qui ont fait changer le cours de l’histoire du monde). Kadokawa-shoten, Tokyo 2000

Haneda Masashi. Sugiyama Masaaki, Sekaisi-o henbosaseta mongoru (Les Mongols qui ont fait changer le cours de l’histoire du monde). Kadokawa-shoten, Tokyo 2000. In: Bulletin critique des annales islamologiques, n°17, 2001. pp. 142-143

Garcin Jean-Claude (sous la direction de), Grandes villes méditerranéennes du monde musulman médiéval. École française de Rome, 2000 (Collection de l’École française de Rome, 269)

Haneda Masashi. Garcin Jean-Claude (sous la direction de), Grandes villes méditerranéennes du monde musulman médiéval. École française de Rome, 2000 (Collection de l’École française de Rome, 269). In: Bulletin critique des annales islamologiques, n°19, 2003. pp. 60-61

Le châh et les qizilbāš : le systeme militaire safavide

Zugl.: Paris, Univ. III, Diss., 1983Masashi Haned

アタラシイ セカイシ ト ヨーロッパシ

シリーズ特集　歴史学の「国境