77-585: Dulkadir may refer to: Dulkadir tribe; see Qizilbash Beylik of Dulkadir Dulkadir Eyalet Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Dulkadir . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Dulkadir&oldid=976709261 " Category : Disambiguation pages Hidden categories: Short description
154-511: A Qajar dynastic identity grounded in the pre-Islamic past. The word Qizilbash derives from Turkish Kızılbaş , meaning "red head". The expression is derived from their distinctive twelve- gored crimson headwear ( tāj or tark in Persian; sometimes specifically titled "Haydar's Crown" تاج حیدر / Tāj-e Ḥaydar ), indicating their adherence to the Twelve Imams and to Shaykh Haydar ,
231-572: A common lifestyle, language, faith, and animosity towards the Ottomans. In the 15th century, Ardabil was the center of an organization designed to keep the Safavi leadership in close touch with its murids in Azerbaijan, Iraq, Eastern Anatolia, and elsewhere. The organization was controlled through the office of khalīfāt al-khulafā'ī who appointed representatives ( khalīfa ) in regions where Safavi propaganda
308-607: A force of 30,000 Aq Qoyunlu under Alwand Mirzā and conquered Tabriz . This was the beginning of the Safavid state. By 1510, Ismail and his Qizilbash had conquered the whole of Iran and the Republic of Azerbaijan , southern Dagestan (with its important city of Derbent ), Mesopotamia , Armenia , Khorasan , Eastern Anatolia , and had made the Georgian kingdoms of Kartli and Kakheti his vassals. Many of these areas were priorly under
385-757: A genealogical unit, a language family. Not all speakers of these languages live in Siberia or have shamanistic religions. The largest populations, the Hungarians and Finns , live outside Siberia and are mostly Christian. Sámi people had kept shamanic practices alive for a long time. They live in Europe, but practiced shamanism until the 18th century. Most others (e.g. Hungarian , Finnic , Mari ) have only remnant elements of shamanism. The majority lives outside Siberia. Some of them used to live in Siberia, but have migrated to their present locations since then. The original location of
462-540: A symbol of shamanic rebirth, although it may symbolize also the bones of the loon (the helper animal of the shaman, joining air and underwater world, just like the shaman who travelled both to the sky and the underworld as well). The skeleton-like overlay represented shamanic rebirth also among some other Siberian cultures. Turkic peoples spread over large territories, and are far from alike. In some cases, shamanism has been widely amalgamated with Islam , in others with Buddhism , but there are surviving traditions among
539-608: Is addressing them. According to the 1992 census, there were 85,773 Shiites in Bulgaria. Between the late seventeenth century and 1822, the term "Qizilbash" was also used in Ottoman administrative documents to identify Twelver (Imami) Shiites in what is today Lebanon. The Ottomans were aware they had no link to the Anatolian or Iranian Qizilbash, employing the term only as a means to delegitimize them or justify punitive campaigns against them. In
616-871: Is also widespread. The Tale of the Nisan Shaman , a famous piece of folklore which describes the resurrection of a rich landowner's son by a female shaman, is known among various Tungusic peoples including the Manchus , Evenks , and Nanai people . Linguistically, Koryak and Chukchi are close congeners of Yup'il. Koryak shamanism is known. Yup'ik groups comprise a huge area stretching from Eastern Siberia through Alaska and Northern Canada (including Labrador Peninsula ) to Greenland . Shamanistic practice and beliefs have been recorded at several parts of this vast area crosscutting continental borders. Like Yup'ik cultures themselves, shamanistic practices reveal diversity. Some mosaic-like examples from various cultures:
693-520: Is borrowed entirely from neighboring Turkic peoples, or whether it has some ethnic features, maybe remnants of Samoyedic origin, is unresolved. Comparative considerations suggest, that Starting from the late 9th century onwards, the ancestors of the Hungarian people migrated from their Proto-Uralic homeland in Siberia to the Pannonian Basin , an area that includes present-day Hungary. Today, shamanism
770-648: Is different from Wikidata All article disambiguation pages All disambiguation pages Qizilbash Qizilbash or Kizilbash were a diverse array of mainly Turkoman Shia militant groups that flourished in Azerbaijan , Anatolia , the Armenian highlands , the Caucasus , and Kurdistan from the late 15th century onwards, and contributed to the foundation of the Safavid dynasty in early modern Iran . By
847-803: Is no longer widely practiced by Hungarians, but elements of shamanism have been preserved in their folklore. Comparative methods reveal that some motifs used in folktales, fragments of songs and folk rhymes retain aspects of the ancient belief system. In an effort to prove that shamanistic remnants existed within Hungarian folklore ethnographer, Diószegi Vilmos , compared ethnographic records of Hungarian and neighboring peoples, and works about various shamanic traditions of some Siberian peoples. Mihály Hoppál continued Diószegi Vilmos's work comparing shamanic beliefs of speakers of Uralic languages with those of several non-Uralic Siberian peoples. Although Ugrian folklore preserves many traces of shamanism, shamanism itself
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#1732851272348924-530: Is particularly appropriate here. Shamanism in Siberia A large minority of people in North Asia , particularly in Siberia , follow the religio-cultural practices of shamanism . Some researchers regard Siberia as the heartland of shamanism. The people of Siberia comprise a variety of ethnic groups, many of whom continue to observe shamanistic practices in modern times. Many classical ethnographers recorded
1001-601: Is present in some Siberian cultures as well: overtone singing , and also shamanic songs of some cultures can be examples. Sound mimesis is not restricted to Siberian cultures and is not necessarily linked to shamanistic beliefs or practices. See, for example, Inuit throat singing , a game played by women, an example of Inuit music that employs overtone singing , and, in some cases, the imitation of natural sounds (mostly those of animals, e.g. geese). The imitation of animal sounds can also serve such practical reasons as luring game in hunt. Uralic languages are proven to form
1078-677: Is the land of Qizilbash nowadays. This strip includes a part of eastern Bulgaria. Most of the Qizilbash settled in Dobruja in large numbers, either voluntarily or by being deported there from Anatolia by the Ottoman authorities between the 15th and 17th centuries. Qizilbash communities are also present in Ludogorie (Deliorman). The Qizilbash conceal their real identity, outwardly professing to be orthodox Sunnis to their Turkish or Bulgarian neighbours, or alternatively claim to be Bektashis , depending who
1155-561: The Battle of Ghazdewan . This defeat put an end to Safavid expansion and influence in Transoxania and left the northeastern frontiers of the kingdom vulnerable to nomad invasions, until some decades later. Meanwhile, the Safavid dawah continued in Ottoman areas – with great success. Even more alarming for the Ottomans was the successful conversion of Turcoman tribes in Eastern Anatolia, and
1232-517: The Janissaries . Tahmasp's successors, and most importantly Shah Abbas I (r. 1588–1629), would significantly expand this policy when during the reign of Abbas I alone some 200,000 Georgians, 300,000 Armenians and many tens of thousands of Circassians were relocated to Iran's heartlands. By this creation of a so-called "third layer" or "third force" in Iranian society composed of ethnic Caucasians, and
1309-816: The Proto-Uralic peoples (and its extent) is debated. Combined phytogeographical and linguistic considerations (distribution of various tree species and the presence of their names in various Uralic languages) suggest that this area was somewhere between the Kama and Vyatka rivers on the western side of the Ural Mountains. Among several Samoyedic peoples shamanism was a living tradition also in modern times, especially at groups living in isolation until recent times ( Nganasans ). There were distinguished several types of shamans among Nenets , Enets , and Selkup people. (The Nganasan shaman used three different crowns, according to
1386-581: The Siberian Tatars , Tuvans , and Tofalar . The Altai Turks may be related to neighboring Ugrian , Samoyed , Ket , or Mongols . There may be also ethnographic traces of such past of these nowadays Turkic-speaking peoples of the Altai. For example, some of them have phallic-erotic fertility rites , and that can be compared to similar rites of Ugrians . Among the Tungusic peoples of Siberia, shamanism
1463-569: The Tanzimat period, as well as later, after the Young Turk Revolution . There are some doubts, though, whether this term is appropriate, due to the scarcity of sources and the diversity of the various Qizilbash-groups. It has been reported that, among the Ottoman Turks, kızılbaş has become something of a derogatory term and can be applied to groups that aren't necessarily associated with
1540-447: The "mumbling" style, which resembles magic spells. Several surprising characteristics of joiks can be explained by comparing the music ideals , as observed in joiks and contrasted to music ideals of other cultures. Some joiks intend to mimic natural sounds. This can be contrasted to bel canto , which intends to exploit human speech organs on the highest level to achieve an almost "superhuman" sound. The intention to mimic natural sounds
1617-489: The 1690s, when ethnic Georgians formed the mainstay of the Safavid military, the Qizilbash still played a significant role in the army. The Afshār and Qājār rulers of Persia who succeeded the Safavids, stemmed from a Qizilbash background. Many other Qizilbash – Turcoman and Non-Turcoman – were settled in far eastern cities such as Kabul and Kandahar during the conquests of Nader Shah , and remained there as consultants to
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#17328512723481694-472: The 18th-century, anyone involved with the Safavid state—militarily, diplomatically, or administratively—came to be broadly referred to as "Qizilbash". It was eventually applied to some inhabitants of Iran. In the early 19th-century, Shia Muslims from Iran could be referred as "Qizilbash", thus highlighting the influence of the distinctive traits of the Safavids, despite the Iranian shah (king) Fath-Ali Shah Qajar ( r. 1797–1834 ) simultaneously creating
1771-442: The 1930s yet, but by the 1960s almost no authentic shaman could be found. Ket shamanism shared features with those of Turkic and Mongolic peoples. Besides that, there were several types of shamans, differing in function (sacral rites, curing), power and associated animal (deer, bear). Also among Kets (like at several other Siberian peoples, e.g. Karagas ), there are examples of using skeleton symbolics, Hoppál interprets it as
1848-557: The Afshār, Dulghadir, or Bayāt, as mentioned by the medieval Karakhanid historian Mahmud al-Kashgari . The non-Turkic Iranian tribes among the Qizilbash were called Tājīks by the Turcomans and included: The rise of the Ottomans put a great strain on the Turkmen tribes living in the area, which eventually led them to join the Safavids, who transformed them into a militant organisation, called
1925-518: The Caucasus, and would systematically replace the Qizilbash from their functions with converted Circassians and Georgians. The new army and civil administration would be fully loyal to the king personally and not to the clan-chiefs anymore. The reorganisation of the army also ended the independent rule of Turcoman chiefs in the Safavid provinces, and instead centralized the administration of those provinces. Ghulams were appointed to high positions within
2002-463: The Governor of Herat and his former guardian and tutor, Alī Quli Khān Shāmlū (also known as Hājī Alī Qizilbāsh Mazandarānī ) the chief of all the armed forces. Later on, events of the past, including the role of the Turcomans in the succession struggles after the death of his father, and the counterbalancing influence of traditional Ithnāʻashari Shia Sayeds , made him determined to end the dominance of
2079-508: The Iranians, they were however, defeated by Tahmasp I , the son of Ismail who got rid of the Turcomans. For almost ten years after the Battle of Chaldiran, rival Qizilbash factions fought for control of the kingdom. In 1524, 10-year-old Shah Tahmasp I , the governor of Herat , succeeded his father Ismail. He was the ward of the powerful Qizilbash amir Ali Beg Rūmlū (titled " Div Soltān " ) who
2156-574: The Kazilbash of Central Asia. The Bektaşi in Turkey are often referred to as Kızılbaşi . The Qizilbash, or "Red Heads," were Turkic warriors-turned-Persian who had arrived in Afghanistan in numbers after Nadir Shah's and other Persian debacles. Some of Nadir's Qizilbash soldiers settled in Afghanistan where their descendants had successful careers in the army (until the end of Dost Muhammad's rule), government,
2233-496: The Qizilbash (meaning "red heads" in Turkish ), initially a pejorative label given to them by the Ottomans, but later adopted as a mark of pride. The religion of the Qizilbash resembled much more the heterodox beliefs of northwestern Iran and eastern Anatolia, rather than the traditional Twelver Shia Islam . The beliefs of the Qizilbash consisted of non-Islamic aspects, varying from crypto- Zoroastrian beliefs to shamanistic practises,
2310-773: The Qizilbash and other religious groups and secret societies , such as the Mazdaki movement in the Sasanian Empire , or its more radical offspring, the Khurramites , and Turkic shamanism , have been suggested. Of these, the Khurramites were, like the Qizilbash, an early ghulat group and dressed in red, for which they were termed "the red ones" (Persian: سرخ جامگان , romanized: sarkh jāmegān , Arabic: محمرة , romanized: muḥammirah ) by medieval sources. In this context, Turkish scholar Abdülbaki Gölpınarlı sees
2387-537: The Qizilbash are also Twelvers, their practices do not adhere to Ja'fari jurisprudence. Among the Qizilbash, Turcoman tribes from Eastern Anatolia and Iranian Azerbaijan who had helped Ismail I defeat the Aq Qoyunlu tribe were by far the most important in both number and influence and the name Qizilbash is usually applied exclusively to them. Some of these greater Turcoman tribes were subdivided into as many as eight or nine clans, including: Other tribes – such as
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2464-438: The Qizilbash as "spiritual descendants of the Khurramites". The Qizilbash were a coalition of many different tribes of predominantly (but not exclusively) Turkic -speaking background united in their adherence to the Safavid order . Apart from Turkomans , the Qizilbash also included Kurds , Lurs , Persians , and Talysh after Shah Abbas's military reform in the beginning of the 17th century. As murids (sworn students) of
2541-464: The Qizilbash as Muslims, though the Qizilbash did not always accept these efforts, such that they would openly decline them at times. Despite such adversarial interactions, a clear picture of how these groups perceived their relations with the Ottoman government or the Western missionaries has not yet been established. Hans-Lukas Kieser talks about an "Alevi renaissance" which, according to him, took place in
2618-637: The Qizilbash of Afghanistan also as "Persians, of Persian descent, or descendant of the Persians, wearing a red cap" . The influence of the Qizilbash in the government created resentment among the ruling Pashtun clans, especially after the Qizilbash openly allied themselves with the British during the First Anglo-Afghan War (1839–1842). During Abdur Rahman Khan 's massacre of the Shi'i minorities in Afghanistan,
2695-449: The Qizilbash of Kabul in the beginning of the 19th century as "a colony of Turks," who spoke "Persian, and among themselves Turkish." Described as learned, affluent, and influential, they appear to have abandoned their native Turkish language in favour of Persian, and became "in fact Persianized Turks" . Lady Florentia Sale (wife of Sir Robert Henry Sale ) and Vincent Eyre – both companions of Sir Mountstuart Elphinstone – described
2772-458: The Qizilbash were declared " enemies of the state " and were persecuted and hunted by the government and by the Sunni majority. The former national anthem (2006-2021) of Afghanistan mentioned Qizilbash as an ethnic group in the third line of third stanza. Following Shah Abbas's gradual replacement of the Qizilbash in the Safavid military and administrative ranks, and the persecution they faced at
2849-463: The Safavi pirs , the Qizilbash owed implicit obedience to their leader in his capacity as their murshid-e kāmil "supreme spiritual director" and, after the establishment of the kingdom, as their padishah (great king). The kingdom's establishment thus changed the purely religious pir–murid relationship into a political one. As a consequence, any act of disobedience of the Qizilbash Sufis against
2926-473: The Sayan Mountains spoke once Southern Samoyedic languages. Most of them underwent a language shift in the beginning and middle of the 19th century, borrowing the language of neighboring Turkic peoples. The Kamassian language survived longer: 14 old people spoke it yet in 1914. In the late 20th century, some old people had passive or uncertain knowledge of the language, but collecting reliable scientific data
3003-615: The Turkman, Bahārlu , Qaramānlu, Warsāk, and Bayāt – were occasionally listed among these "seven great uymaqs". Today, the remnants of the Qizilbash confederacy are found among the Afshar , the Qashqai , Turkmen , Shahsevan , and others. Some of these names consist of a place-name with the addition of the Turkish suffix -lu , such as Shāmlu or Bahārlu. Other names are those of old Oghuz tribes such as
3080-460: The beginning of the 20th century, although folklore memories could be recorded even in the 1960s. Other Southern Samoyedic languages were spoken by some peoples living in the Sayan Mountains , but language shift has taken place, making all these languages extinct. There were several types of shamans distinguishing ones contacting upper world, ones contacting underneath world, ones contacting
3157-580: The complete systematic disorganisation of the Qizilbash by his personal orders, Abbas I eventually fully succeeded in replacing the power of the Qizilbash, with that of the Caucasian ghulams. These new Caucasian elements (the so-called ghilman / غِلْمَان / "servants" ), almost always after conversion to Shi'ism depending on given function would be, unlike the Qizilbash, fully loyal only to the Shah. This system of mass usage of Caucasian subjects continued to exist until
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3234-552: The control of the Ak Koyunlu . The rivalry between the Turkic clans and the Persian nobles was a major problem in the Safavid kingdom. As V. Minorsky put it, friction between these two groups was inevitable, because the Turcomans "were no party to the national Persian tradition" . Shah Ismail tried to solve the problem by appointing Persian wakil s as commanders of Qizilbash tribes. The Turcomans considered this an insult and brought about
3311-517: The country during the Durrani rule , Zaman Shah Durrani had a cavalry of over 100.000 men, consisting mostly of Qizilbash Afghanistan's Qizilbash held important posts in government offices in the past, and today engage in trade or are craftsmen. Since the creation of Afghanistan , they constitute an important and politically influential element of society. Estimates of their population vary from 30,000 to 200,000. Sir Mountstuart Elphinstone described
3388-400: The dead. The isolated location of Nganasan people enabled that shamanism was a living phenomenon among them even in the beginning of the 20th century, the last notable Nganasan shaman's seances could be recorded on film in the 1970s. One of the occasions in which the shaman partook was the clean tent rite , held after the polar night , which included sacrifices . Some peoples of
3465-589: The death of 3 of the 5 Persians appointed to this office – an act that later inspired the deprivation of the Turcomans by Shah Abbas I. In 1510 Shah Ismail sent a large force of the Qizilbash to Transoxiania to fight the Uzbeks . The Qizilbash defeated the Uzbeks and secured Samarkand at the Battle of Marv . However, in 1512, an entire Qizilbash army was annihilated by the Uzbeks after Turcoman Qizilbash had mutinied against their Persian wakil and commander Najm-e Thani at
3542-460: The early eighteenth century, a part of northern Lebanon is even described as the "Kızılbaş mukataa" tax district. In Turkey, there is a community of so-called Alevis , which were formed out of Qizilbash groups in Anatolia in the 16 th century. Historically, however, it wouldn't be appropriate to use the term Alevi to describe these groups, seeing as it was originally used for descendants of Ali,
3619-544: The fall of the Qajar dynasty . The inter-tribal rivalry of the Turcomans, the attempt of Persian nobles to end the Turcoman dominance, and constant succession conflicts went on for another 10 years after Tahmasp's death. This heavily weakened the Safavid state and made the kingdom vulnerable to external enemies: the Ottomans attacked in the west, whereas the Uzbeks attacked the east. In 1588, Shah Abbas I came to power. He appointed
3696-558: The fourth Rashidun Caliph. In the 19 th century, the term was also used in Turkey to refer to the Qizilbash, who were seen as heretics by the Sunni majority. Alevism in Turkey is present among the Turkish, Kurdish, as well as the Zaza population. Yet, despite speaking Kurdish and Zaza natively, many of the Alevi tribes still use Turkish as a liturgical language. The Kurdish Alevis are known locally by
3773-514: The hands of his and Shah Safi 's policies, the Qizilbash started to turn and rebel against the Safavids. This then led to the empire adopting more classical Twelver beliefs and cooperating with Shi'i scholars in combatting Qizilbash doctrines, eventually causing their decline in favour of a more orthodox interpretation of Twelver Shi'ism. A strip of land from Babadag in Romania until Dimetoka in Greece
3850-514: The latter which had been practised by their Central Asian ancestors. However, a common aspect that all these heterodox beliefs shared was a form of messianism , devoid of the restrictions of the Islam practiced in urban areas . Concepts of divine inspiration and reincarnation were common, with the Qizilbash viewing their Safavid leader (whom they called morshed-e kamel , "the Perfect Guide") as
3927-718: The local Turcoman tribes of Asia Minor (Anatolia), Syria , and the Caucasus – collectively called "Qizilbash" by their enemies – rallied to his support in Erzincan . Leading his troops on a punitive campaign against the Shīrvanshāh (ruler of Shirvan ), he sought revenge for the death of his father and his grandfather in Shīrvan. After defeating the Shīrvanshāh Farrukh Yassar and incorporating his kingdom, he moved south into Azarbaijan, where his 7,000 Qizilbash warriors defeated
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#17328512723484004-601: The new Afghan crown after the Shah's death. Others joined the Mughal emperors of India and became one of the most influential groups of the Mughal court until the British conquest of India . Qizilbash in Afghanistan primarily live in urban areas, such as Kabul , Kandahar or Herat . Some of them are descendants of the troops left behind by Nadir Shah . Others however were brought to
4081-705: The new ruler, decided to invade with a force of 200,000 Ottomans. In addition, he ordered the persecution of Alevis and massacred its adherents in the Ottoman Empire. On 20 August 1514 (1st Rajab 920 A.H.), the two armies met at Chaldiran in northwestern Iran. The Ottomans, who were equipped with both firearms and cannon, were reported to outnumber the Qizilbash as much as three to one. The Qizilbash were badly defeated; casualties included many high-ranking Qizilbash amirs as well as three influential ulamā . This defeat destroyed Shah Ismail's belief in his own invincibility and divine status. It also fundamentally altered
4158-401: The office of a Sipahsālār ( Persian : سپهسالار , lit. 'master of the army'), commander-in-chief of all armed forces – Turcoman and Non-Turcoman – and usually held by a Persian ( Tādjik ) noble. The Turcoman Qizilbash nevertheless remained an important part of the Safavid executive apparatus, even though ethnic Caucasians came to largely replace them. For example, even in
4235-552: The order of the spiritual grandmaster (Persian: nāsufigari "conduct unbecoming of a Sufi") became "an act of treason against the king and a crime against the state", as was the case in 1614 when Abbas the Great put some followers to death. The Qizilbash adhered to heterodox Shi’i doctrines encouraged by the early Safavi sheikhs Haydar and his son Ismail I . They regarded their rulers as divine figures, and so were classified as ghulat "extremists" by orthodox Twelvers . When Tabriz
4312-405: The origins and political orientations of the Qizilbash sparked, resulting in them becoming the target of Western missionaries, who believed that they held Christian views about Jesus. The Qizilbash weren't hostile towards these missionaries and, according to missionary reports, some were willing to listen to their message. In turn, the Ottoman authorities responded by making more efforts to classify
4389-493: The practices of the noaidi among Sami groups. Although the Sami people live outside of Siberia, many of their shamanistic beliefs and practice shared important features with those of some Siberian cultures. The joiks of the Sami were sung on shamanistic rites. Recently, joiks are sung in two different styles: one of these is sung only by young people; the traditional one may be the other,
4466-492: The recruitment of these well-experienced and feared fighters into the growing Safavid army. To stop Safavid propaganda, Sultan Bayezid II deported large numbers of the Shi'i population of Asia Minor to Morea . However, in 1507, Shah Ismail and the Qizilbash overran large areas of Kurdistan , defeating regional Ottoman forces. Two years later, the Qizilbash defeated the Uzbeks at Merv in Central Asia, killing their leader Muhammad Shaybani and destroying his dynasty. His head
4543-512: The reincarnation of Ali and a manifestation of the divine in human form. There were a total of seven major Qizilbash "tribes", each named after an area they identified themselves with; the Rumlu presumably came from Rum (Anatolia); the Shamlu from Sham ( Syria ); the Takkalu from the Takkeh in southeastern Anatolia; the Ostajlu from Ostaj in the southern Caucasus . It is uncertain if the Afshar and Qajar were named after an area in Azerbaijan, or after their ancestors. All these tribes shared
4620-426: The relationship between the murshid-e kāmil and his murids (followers). Ismail I tried to reduce the power of the Turcomans by appointing Iranians to the vakil office. However, the Turcomans did not like having an Iranian to the most powerful office of the Safavid Empire and kept murdering many Iranians who were appointed to that office. After the death of Ismail, the Turkomans managed to seize power from
4697-428: The royal harems, royal guards, and several other specific posts of the Empire, Tahmasp believed he could eventually reduce the power of the Qizilbash, by creating and fully integrating a new layer in Iranian society with these Caucasian elements and who would question the power and hegemony of the tribal Qizilbash. This included the formation of a military slave system, similar to that of the neighboring Ottoman Empire –
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#17328512723484774-472: The royal household, and by the end of Shah Abbas' reign, one-fifth of the high-ranking amirs were ghulams. By 1598 already an ethnic Georgian from Safavid-ruled Georgia, well known by his adopted Muslim name after conversion, Allahverdi Khan , had risen to the position of commander-in-chief of all Safavid armed forces. and by that became one of the most powerful men in the empire. The offices of wakil and amir al-umarā fell in disuse and were replaced by
4851-420: The situation: one for upper world, one for underneath word, one for occasion of childbirth.) Nenets people , Enets people , Nganasan people speak Northern Samoyedic languages. They live in North Siberia (Nenets live also in European parts), they provide classical examples. Selkups are the only ones who speak Southern Samoyedic languages nowadays. They live more to the south, shamanism was in decline also at
4928-517: The soul concepts of the various cultures were diverse as well, some groups believed that the young child had to be taken for by guardian names inherited from a recently deceased relative. Among some groups, this belief amounted to a kind of reincarnation. Also shamanism might include beliefs in soul dualism , where the free-soul of the shaman could fly to celestial or underneath realms, contacting mythological beings, negotiating with them in order to cease calamities or achieve success in hunt. If their wrath
5005-471: The sources of the idea of "shamanism" among Siberian peoples. Siberian shamans' spirit-journeys (reenacting their dreams wherein they had rescued the soul of the client) were conducted in, e.g., Oroch, Altai, and Nganasan healing séances. Shamanistic practice shows great diversity, even if restricted to Siberia. In some cultures, the music or song related to shamanistic practice may mimic natural sounds , sometimes with onomatopoeia . This holds true for
5082-646: The spiritual leader ( sheikh ) of the Safavid order in accordance with the Imamate in Twelver doctrine . The name was originally a pejorative label given to them by their Sunni Ottoman foes, but soon it was adopted as a mark of pride. The origin of the Qizilbash can be dated from the 15th century onward, when the spiritual grandmaster of the movement, Shaykh Haydar (the head of the Safaviyya Sufi order), organized his followers into militant troops. The Qizilbash were originally composed of seven Turkic, all Azerbaijani -speaking tribes: Rumlu, Shamlu , Ustajlu, Afshar , Qajar , Tekelu, and Zulkadar. Connections between
5159-413: The term Kızılbaş , associating them with the Qizilbash in the Safavid dynasty, although their exact origins are unclear and subject to debate. Among Bektashis, Kızılbaş is used to refer to groups that are not initiated into the Bektashi order but have similar beliefs. These groups are looked down upon by initiated members of the tariqa. In the second half of the 19 th century, a Western interest in
5236-400: The trades, and crafts. In 1996, approximately 40 percent of Afghans were Pashtun, 11.4 of whom are of the Durrani tribal group and 13.8 percent of the Ghilzai group. Tajiks make up the second-largest ethnic group with 25.3 percent of the population, followed by Hazaras, 18 percent; Uzbeks, 6.3 percent; Turkmen, 2.5 percent; Qizilbash, 1.0; 6.9 percent other. The usual caveat regarding statistics
5313-499: The untrustworthy Turcoman chiefs in Persia which Tahmasp had already started decades before him. In order to weaken the Turcomans – the important militant elite of the Safavid kingdom – Shah Abbas further raised a standing army, personal guard, Queen-Mothers, Harems and full civil administration from the ranks of these ghilman who were usually ethnic Circassians , Georgians , and Armenians , both men and women, whom he and his predecessors had taken captive en masse during their wars in
5390-476: The west. With the Peace of Amasya (1555), peace between Safavids and Ottomans remained for the rest of Tahmasp's reign. During Tahmasp' reign, he carried out multiple invasions in the Caucasus which had been incorporated in the Safavid empire since Shah Ismail I and for many centuries afterward, and started with the trend of deporting and moving hundreds of thousands of Circassians , Georgians , and Armenians to Iran's heartlands. Initially only solely put in
5467-416: Was a dying practice among the Khanty and Mansi people by the 1930s. Shamanism is still practiced by many indigenous peoples, but, among the modern Ugrians, shamanism is largely practiced by the Khanty. Traditional culture of Ket people was researched by Matthias Castrén , Vasiliy Ivanovich Anuchin, Kai Donner , Hans Findeisen , Yevgeniya Alekseyevna Alekseyenko. Shamanism was a living practice in
5544-457: Was active. The khalīfa , in turn, had subordinates termed pira . The Safavi presence in eastern Anatolia posed a serious threat to the Ottoman Empire because they encouraged the Shi'i population of Asia Minor to revolt against the sultan. In 1499, Ismail, the young leader of the Safavi order, left Lahijan for Ardabil to make a bid for power. By the summer of 1500, about 7,000 supporters from
5621-865: Was believed to be caused by taboo breaches, the shaman asked for confessions by members of the community. In most cultures, shamanism could be refused by the candidate: calling could be felt by visions, but generally, becoming a shaman followed conscious considerations. Shamanism was a central part of religious and spiritual traditions of the Nivkhs , who are indigenous to the Amur river basin and adjacent Sakhalin island. Shamans ( ch'am ) traditionally diagnosed and cured disease. The rare shamans typically wore an elaborate coats with belts often made of metal. Remedies composed of plant and sometimes animal matter were employed to cure sickness. Talismans were used or offered to patients to prevent sickness. Shamans additionally functioned as
5698-529: Was no longer possible. Today Kamassian is regarded as extinct. The shamanism of Samoyedic peoples in the Sayan Mountains survived longer (if we regard Karagas as a Samoyedic people, although such approaches have been refined: the problem of their origin may be more complex ). Diószegi Vilmos could record not only folklore memories in the late 1950s, but he managed also to talk personally to (no longer practicing) shamans, record their personal memories, songs, some of their paraphernalia. Whether this shamanism
5775-528: Was sent to the Ottoman sultan as a warning. In 1511, a pro-Safavid revolt known as the Şahkulu rebellion broke out in Teke . An imperial army that was sent to suppress it was defeated. Ismail sought to turn the chaos within the Ottoman Empire to his advantage and moved the border westwards in Asia Minor. The Qizilbash defeated a large Ottoman army under Koca Sinan Pasha . Shocked by this heavy defeat, Sultan Selim I ,
5852-651: Was taken, there was not a single book on Twelverism among the Qizilbash leaders. The book of the well known Iraqi scholar al-Hilli (1250–1325) was procured in the town library to provide religious guidance to the state. The imported Shi'i ulama did not participate in the formation of Safavid religious policies during the early formation of the state. However, ghulat doctrines were later forsaken and Arab Twelver ulama from Lebanon , Iraq , and Bahrain were imported in increasing numbers to bolster orthodox Twelver practice and belief. In Turkey, orthodox Twelvers following Ja'fari jurisprudence are called Ja'faris. Although
5929-463: Was the de facto ruler of the Safavid kingdom. However, Tahmasp managed to reassert his authority over the state and over the Qizilbash. During the reign of Shah Tahmasp, the Qizilbash fought a series of wars on two fronts and – with the poor resources available to them – successfully defended their kingdom against the Uzbeks in the east, and against the arch-rivals of the Safavids – the Ottomans – in
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