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By Colin P. Mitchell

The Safavid dynasty originated as a fledgling apocalyptic mystical circulate dependent in Iranian Azarbaijan, and grew right into a huge, cosmopolitan Irano-Islamic empire stretching from Baghdad to Herat. the following, Colin P. Mitchell examines how the Safavid nation brought and molded a different and colourful political discourse, reflecting the social and non secular heterogeneity of sixteenth-century Iran. starting with the millenarian-minded Shah Isma'il and concluding with the autocrat par excellence, Shah Abbas, Mitchell explores the phenomenon of state-sponsored rhetoric. an intensive research of the Safavid nation and the importance of rhetoric, strength and faith in its functioning, The perform of Politics in Safavid Iran is fundamental for all these drawn to Iranian heritage and politics and heart East studies.

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The Practice of Politics in Safavid Iran: Power, Religion and Rhetoric (I.B. Tauris & Bips Persian Studies)

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Extra resources for The Practice of Politics in Safavid Iran: Power, Religion and Rhetoric (I.B. Tauris & Bips Persian Studies)

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44 Obviously, they realized that the Qizilbsh would plunder their city regardless, and decided they could avoid damage, terror, and misery by simply hanging up their valuables as decorative bribes. By 909/winter of 1504, dissent began to appear in peripheral areas in the northern half of the Iranian Plateau. The main perpetrator was ˘usain Kr Kiy, a Zaidı Shi`ite who had carved out a small fiefdom in Simnn and Fırüz Küh. When Ism`ıl’s forces neared the region, ˘usain Kr Kiy fled, and a number of villages and settlements like Gul-i Khandn (“Smiling Flower”) and Damvand were ransacked in Rama∂n 909/March and April 1504.

120 Moreover, the occupants of Ast showed their conceit and vanity over the indestructibility of their citadel (maghrür va masrür bi dn gashtah). ”122 Acknowledging the earlier characterization of ˘usain Kiy as that “wicked Yazıd” and the reference here to the inability of the rebels to secure a water source, we discover a second set of metaphorical images specific to the martyrological dynamic of `Alid Shi`ism. Shh Ism`ıl’s isolation of the cornered rebels and the initiatives he took to deprive them of water on the eve of battle are, on a certain cognitive level, designed to profile the Safavids as vindicators of the suffering, sun-blistered family of ˘usain at Karbal.

While previously relying on preachers and demagogues for proselytization and recruitment, the Safavid Order adopted new strategies with their new imperial setting and increasingly looked to chancellery centres as a means of “arguing the Apocalypse” or, in other words, using evocative imagery and inspiring metaphors towards a chiliastic revolution and the violent reversal of a corrupt social order. ”98 As we have seen, the regions of northwestern Iran and eastern Anatolia had long embraced a wide range of heterodox doctrines, which employed a number of religious icons and historical personalities.

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