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Childhood in Qajar Iran

Published online by Cambridge University Press:  01 January 2022

Shireen Mahdavi*
Affiliation:
Department of Histroy, University of Utah

Abstract

The history of children in general and that of Persian children in particular is that of the inarticulate. The social history of Iran is a neglected field although in recent decades a preponderance of material has appeared on the history of women. Aside from this no work has been undertaken on the private life of the period including childhood and family life. This article examines various aspects of the position and upbringing of children in Qajar Iran ranging from the rearing of children to their status in the family, discipline, amusements and education. This investigation attempts to cover the childhood of different sexes and social classes both in rural and urban areas. The discussion is limited to Shi'i children, the majority population of Iran.

Type
Articles
Copyright
Copyright © 2014 The International Society for Iranian Studies

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References

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17 Mustafa Khan Ansari was the eldest son of Mirza Sa'id Khan Ansari Mu'tamin al-Mulk, a prominent Qajar office holder. See Natiq, Huma, “Sanadi dar Aʿyin-yi Milkdari va Zan Dari dar Qarn-i Nuzda,” in Majmuaʻ-yi Pajuhishha-yi Tarikh: Tarikh-i Iran no. 2 (Tehran, 1979), 8690Google Scholar; also Gurney, J.D., “A Qajar Household and its Estates,” Iranian Studies 16, no. 3–4 (1983): 137–76CrossRefGoogle Scholar.

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32 The major formulator of this system of medicine, practiced in Persia up to the nineteenth century, was Avicenna (980–1037). He was a Persian who united the two great traditions of scientific and philosophical knowledge (of Galen and Aristotle) in his numerous works. See Mahdavi, Shireen, “Shahs, Doctors, Diplomats and Missionaries in 19th Century Iran,” British Journal of Middle East Studies 32, no. 2 (2005): 169–91CrossRefGoogle Scholar.

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47 These stories have been collected in two volumes by “Sobhi” who through his programs on the radio regaled and acquainted generations of modern children with their heritage. See Muhtadi, Fazllula (Sobhi), Afsanaha, 2 vols. (Tehran, 1946)Google Scholar; Lorimer, D.L.R. and Lorimer, E.O., Persian Tales (London, 1919)Google Scholar; Marzolph, Ulrich, “Persian Popular Literature in the Qajar Period,” Asian Folklore Studies 60 (2001): 215–36CrossRefGoogle Scholar.

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49 Strictly speaking there is no “holy family” in Islam. However, the five personages (Pers. panj tan), namely Muhammad, Fatima, ʿAli, Hassan and Husayn, are nearest to that Christian concept in Islam.

50 Mustawfi, Sharh-i Zindigani, 274–90.

51 Najmi, Iran-i Qadim, 497–8.

52 Both Hidayat and Mustawfi relate that they had bad teachers in the maktab and in the case of Mustawfi they had to be replaced a number of times. See Hidayat, Khatirat, 4; and Mustawfi, , Sharh-i Zindigani, 1: 218–22Google Scholar.

53 The female teacher could also be called mulla baji, mirza baji or shah baji.

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55 Qiran: unit of currency in silver in Qajar Iran. Ten qirans equaled one tuman.

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59 Guh Khurdan: extreme expression of repentance for some act or deed. Jamalzadeh, Sar Va Tah, 62–7.

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67 Muhammad Taqi Hakim, Risala-yi Tarbiat, twenty-nine to thirty-five.

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69 For a full discussion of these works see Muhammadi and Ghaeni, Tarik-i Adabiyat, 3: 238–401.

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