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uh i'm excited and honored to
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introduce our first historian and our
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first historian is looking at nishapur
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in its legacy this is professor bita
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beguli zadeh she is a historian
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and also teaches in africana studies at
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bucknell university
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she specializes in the history of modern
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middle east photography and slavery
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she's particularly interested in the
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visuality of race
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in relation to memory and erasure in the
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region
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her current project focuses on moving
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racial boundaries of slavery and
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abolition
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in iran and their legacies during the
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19th
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and 20th centuries so let's welcome
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professor pizza
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thank you guys thank you um production
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before i begin i just want to thank the
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student geography project at ucla
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uh for inviting me especially daniel uh
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for especially
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facilitating my participation here today
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um i also want to thank kelly and holla
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for the thoughtful work that they've
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done and you're going to hear about
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um and also finally i just want to thank
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you all
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um for being here in this workshop
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in zoom um i'm um
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i'm from la i was born in san pedro i
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went to ucla for undergrad but i'm
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actually
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zooming you from rural pennsylvania um
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where we are surrounded by farms and the
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amish
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but um but it's it's actually really
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exciting for me to be here today
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i have a much younger sister who just
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finished seventh grade
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so as she was going through the units on
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islam in the middle east i was thinking
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through this workshop so
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it was fun to be on both sides of that
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and so hopefully
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what i share here today will be useful
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for you as well
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so there are three areas i'm going to
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focus on today
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sort of world views how we think of this
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period of this area of this region
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through maps and also historiography
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um then i'm going to move into nishapur
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in the 10th and 11th centuries
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and then i'm going to look at nishapur's
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legacy in the 20th century
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um and so i'm focusing on national court
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even though it's not in the textbook
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because it's actually a really perfect
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site of encounter
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it was um a vibrant intellectual site it
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was very diverse it was multi-ethnic
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it had persians turks arabs indians at
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all different levels of society
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it was multi-religious it had muslims
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zoroastrians manikins
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buddhists christians jews it was a
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multilingual society most people would
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have known arabic and persian
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so there's just a lot of exchange
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happening
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um so just to orient ourselves
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really quickly um so that pin i've
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i've dropped on the map of you know
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google maps we're all familiar
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um that is nisha poor it still exists
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today
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i've been there i visited and you can
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see that it's in the northeast of
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present-day iran
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and that bigger circle oval shape that
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i've added
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it marks the area of horason um
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of course uh you know our um
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is not actually an exact circle our
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geographies don't work and shapes like
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that unless you're
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certain u.s states like wyoming but
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um it is just to ground us in sort of
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the area that i'm talking about today
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um so just to uh
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you know track a little bit um
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this is a map that i pulled off of
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wikipedia i know
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shame on names but um it's such a easy
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tool to use right
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we are all sort of familiar with these
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imperial maps
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um and i think that you
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all have a reference sheet that i made
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about nishapur
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um with a timeline a cast of characters
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yes no um so if you take a look
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at okay cool thank you um if you take a
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look at that
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if you take a look at the timeline um
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according to uh sort of popular
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histories
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the sassinian empire was at its height
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in 620 and that's what this map was
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showing but it fell
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very very quickly to the arab conquests
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right prophet muhammad dies in 632 and
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within first
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the first five years after that the
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first saving capital falls
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um and so this becomes an interesting
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inquiry
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because something that um was as
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popularly discussed
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in terms of the spread of islam is that
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islam was spread by the sword
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um and so uh
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you know this the the fall the the the
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very very quick fall of the sasanian
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empire calls this into question
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right um by this point
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this is saying an empire if it's this
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big how is it how is it falling to these
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arab conquests so quickly
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at this point it's already gone through
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several civil wars
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um the shah and its imperial government
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had established
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a state-sponsored form of zoroastrianism
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that was extremely rigid
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and exclusive in its membership so i
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know in the 7th grade framework
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that says that the persian empire was
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very tolerant towards different
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religious minorities
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and this is true for a lot of the
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persian empire
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but it's not true at the end and this is
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actually what leads to its downfall
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the sort of state-sponsored form of
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zoroastrianism was super
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rigid it was very exclusive in its
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membership it really stratified society
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in a way
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that was unwelcoming to people who had
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not bought into
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um this form of zoroastrianism
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and on top of that there were several
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popular uh
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religious movements um the mazda kite
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movement
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the manikin movement that had been
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crushed by the sasanians
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because of the threat to their imperial
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power
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and so when the when the arabs arrived
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there were definitely battles
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but there were also large portions of of
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people
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especially in the persian army who found
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islam to be very attractive
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because islam even if you were muslim
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declared that you were all equal
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right this is a very basic tenet and it
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was not something that the zoroastrian
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um the the sort of government form of
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zoroastrian
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exhaustionism had been uh supporting
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um and so when the arabs are arriving
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the reason why it falls so quickly is
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because there are large portions of the
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sassanian army of the persian army who
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are defecting to the arab invaders
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and it makes it very it makes it a very
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smooth transition actually
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um so i do just want to pause and say
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um even though i'm using modern map to
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ground us geographically it's from
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wikipedia
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i don't like using these maps um
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maps we consider maps to be objective
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tools
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um but they are not um so this map for
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example shows
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land in gray like that is a that's a
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choice right
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um it shows oceans in blue it gives us
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some sense of gradation in terms of the
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coloring and shading to show us depth
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and mountainous regions
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but it omits a lot of information and so
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the fact that this map is legible to us
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even though it's omitting a lot of
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information and prioritizing different
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types of information
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is subjective right and so when we're
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thinking about
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in the 10th century the middle east and
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the 10th century world views were very
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different
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and so i want to show you a map from 977
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um and this is a map that covers
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the persian gulf and the indian ocean
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region from the 10th century
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um staffi was a cartographer
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who was from right outside of persepolis
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in iran so he's
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connected to one of the capital cities
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in iran we don't really know that much
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about him
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outside of his maps he has several
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really
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really interesting and stunning maps um
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but they're very hard for us to read
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right because they don't follow our
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logic right they have a totally
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different logic to them
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um and so if
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i could ask you guys to just think about
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what you think this triangle
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might represent right um
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if i this is a map of the persian gulf
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and the indian ocean
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um so it is roughly
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the same sort of area that i was showing
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in the earlier sesame map but it
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it it has a totally different key right
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so
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i just want you guys to think about what
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the triangle might represent but also i
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want to show you that
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the map is oriented in several different
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directions
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so while here you have
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some of the writing in some directions
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here the
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circles which represent islands are the
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only things that are written
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right side up if you look at the two
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coastlines
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right the two coastlines uh things are
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written sideways
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but it really depends on what your
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perspective is because
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on the next slide the top coastline is
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written
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right side up but the bottom one is
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partially upside down
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so there's a totally different way of
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using maps
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there's a totally different way of um
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approaching the world right so it
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is um so this entire blue space
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is actually the persian gulf and the
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indian ocean combined
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and this seems very counter-intuitive to
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us today
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but it shows that um you know
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the map is trying to condense a lot of
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water it's emphasizing islands that
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might be used for
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stopping for fuel um but really it's the
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most it's
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it's most useful for ordering those port
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cities along
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um the coastline of the persian gulf and
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along the arabian peninsula
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and that big triangle is of course a
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major trading center it's india right
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and so
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this way to india um that middle area is
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persia and then you have the tigris
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which marks the entry into the arabian
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peninsula
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and then sort of comes down the african
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coastline and it shows using zabar
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00:10:09,200 --> 00:10:13,680
um the logic of our maps where we think
287
00:10:13,040 --> 00:10:17,519
our maps
288
00:10:13,680 --> 00:10:19,360
show um equal like space like a mile is
289
00:10:17,519 --> 00:10:20,800
shown as a mile
290
00:10:19,360 --> 00:10:22,720
we think they're very accurate and
291
00:10:20,800 --> 00:10:24,720
objective even that's not true the
292
00:10:22,720 --> 00:10:25,200
mercator map has all sorts of problems
293
00:10:24,720 --> 00:10:27,200
right
294
00:10:25,200 --> 00:10:29,200
which we're all familiar with it
295
00:10:27,200 --> 00:10:31,680
overemphasizes the size of europe it
296
00:10:29,200 --> 00:10:34,560
underemphasizes the size of africa
297
00:10:31,680 --> 00:10:35,920
but actually in the 10th century you had
298
00:10:34,560 --> 00:10:38,399
a lot of trade not along
299
00:10:35,920 --> 00:10:40,560
not only along trade routes but also
300
00:10:38,399 --> 00:10:43,360
seafaring traders right
301
00:10:40,560 --> 00:10:45,200
and so showing the expanse of the ocean
302
00:10:43,360 --> 00:10:46,800
was not necessarily as important as
303
00:10:45,200 --> 00:10:51,040
showing them where they can go
304
00:10:46,800 --> 00:10:53,279
quickly right um it also shows that
305
00:10:51,040 --> 00:10:55,920
uh east africa was not very far away
306
00:10:53,279 --> 00:10:58,560
from this from this area and they really
307
00:10:55,920 --> 00:11:00,720
uh visualized it all in the same in the
308
00:10:58,560 --> 00:11:03,839
same region
309
00:11:00,720 --> 00:11:06,720
anyway back to this map um
310
00:11:03,839 --> 00:11:07,600
so we hate this map but we're still
311
00:11:06,720 --> 00:11:10,240
going to use it
312
00:11:07,600 --> 00:11:10,640
and the sassanians fell pretty quickly
313
00:11:10,240 --> 00:11:13,760
um
314
00:11:10,640 --> 00:11:15,279
and tanisha poor is right here right and
315
00:11:13,760 --> 00:11:18,640
so nishapur is marked
316
00:11:15,279 --> 00:11:21,360
um because it was a major city
317
00:11:18,640 --> 00:11:23,040
uh prior to the islamic invasion so
318
00:11:21,360 --> 00:11:24,959
during the sustaining period it was
319
00:11:23,040 --> 00:11:26,399
it was an important city some scholars
320
00:11:24,959 --> 00:11:28,560
have called it a capital
321
00:11:26,399 --> 00:11:29,600
and then it remains an important city
322
00:11:28,560 --> 00:11:32,800
after as well
323
00:11:29,600 --> 00:11:35,519
so we see some continuity um between um
324
00:11:32,800 --> 00:11:37,200
its importance and after the conquests
325
00:11:35,519 --> 00:11:38,560
it's become this very
326
00:11:37,200 --> 00:11:40,240
interesting and important source of
327
00:11:38,560 --> 00:11:41,760
study for historians who are interested
328
00:11:40,240 --> 00:11:44,000
in the rise of islam and
329
00:11:41,760 --> 00:11:45,360
sort of the the way islam took shape in
330
00:11:44,000 --> 00:11:48,720
its in its
331
00:11:45,360 --> 00:11:51,600
early early few centuries of its history
332
00:11:48,720 --> 00:11:53,839
um and so a lot of the historiography
333
00:11:51,600 --> 00:11:54,399
about the rise of islam has actually
334
00:11:53,839 --> 00:11:56,880
been
335
00:11:54,399 --> 00:11:58,000
shaped or challenged around nichelle
336
00:11:56,880 --> 00:12:01,440
poor's history
337
00:11:58,000 --> 00:12:03,920
um so if we um
338
00:12:01,440 --> 00:12:04,639
if we just take a pause here and think
339
00:12:03,920 --> 00:12:06,560
about
340
00:12:04,639 --> 00:12:08,079
what it means to talk about
341
00:12:06,560 --> 00:12:10,160
historiography
342
00:12:08,079 --> 00:12:11,680
when i say historiography i'm talking
343
00:12:10,160 --> 00:12:15,839
about the process
344
00:12:11,680 --> 00:12:17,279
of um writing history um
345
00:12:15,839 --> 00:12:19,440
a lot of people take the term
346
00:12:17,279 --> 00:12:20,639
historiography for granted uh no one
347
00:12:19,440 --> 00:12:22,880
explained it to me
348
00:12:20,639 --> 00:12:25,680
and finally i sort of just imagined it
349
00:12:22,880 --> 00:12:28,639
in my head as one long facebook debate
350
00:12:25,680 --> 00:12:30,480
um so academic books sort of take on the
351
00:12:28,639 --> 00:12:31,839
shape of a facebook debate where someone
352
00:12:30,480 --> 00:12:34,560
will say something
353
00:12:31,839 --> 00:12:37,120
and people will end up writing books as
354
00:12:34,560 --> 00:12:40,639
a response to what someone else has said
355
00:12:37,120 --> 00:12:42,560
either with new research news sources um
356
00:12:40,639 --> 00:12:43,760
agreeing or disagreeing with the earlier
357
00:12:42,560 --> 00:12:45,200
author or
358
00:12:43,760 --> 00:12:47,440
looking at the same sources from a
359
00:12:45,200 --> 00:12:48,160
different angle but ultimately trying to
360
00:12:47,440 --> 00:12:51,120
push the
361
00:12:48,160 --> 00:12:52,959
uh the conversation forward and so all
362
00:12:51,120 --> 00:12:55,120
of these different academic books all of
363
00:12:52,959 --> 00:12:58,160
these different um history books
364
00:12:55,120 --> 00:13:00,560
and debates become part of this
365
00:12:58,160 --> 00:13:02,800
larger sort of facebook thread of the
366
00:13:00,560 --> 00:13:05,839
historiography of a topic
367
00:13:02,800 --> 00:13:09,760
a lot of changes in historiography also
368
00:13:05,839 --> 00:13:13,279
reflect um uh our popular attitudes
369
00:13:09,760 --> 00:13:14,639
right so if we look at historiography we
370
00:13:13,279 --> 00:13:17,839
can almost sort of trace
371
00:13:14,639 --> 00:13:20,880
support for or reactions to popular
372
00:13:17,839 --> 00:13:22,639
attitudes about the topic or a region
373
00:13:20,880 --> 00:13:24,160
so it's also very reflective of our own
374
00:13:22,639 --> 00:13:24,720
world views and that's something to keep
375
00:13:24,160 --> 00:13:27,360
in mind
376
00:13:24,720 --> 00:13:27,839
as well um the easiest example i can
377
00:13:27,360 --> 00:13:30,639
give you
378
00:13:27,839 --> 00:13:32,320
is the way christopher columbus has been
379
00:13:30,639 --> 00:13:34,399
written about and framed right the way
380
00:13:32,320 --> 00:13:36,800
he's been discussed 50 years ago
381
00:13:34,399 --> 00:13:39,040
is very different than some of the ways
382
00:13:36,800 --> 00:13:41,600
that he's being discussed today
383
00:13:39,040 --> 00:13:43,279
and so that so tracing that change in
384
00:13:41,600 --> 00:13:44,560
the way that history is written is the
385
00:13:43,279 --> 00:13:47,680
historiography
386
00:13:44,560 --> 00:13:50,720
of christopher columbus
387
00:13:47,680 --> 00:13:53,040
um with regards to um
388
00:13:50,720 --> 00:13:54,560
national port and the persian empire we
389
00:13:53,040 --> 00:13:56,639
have a few different examples of
390
00:13:54,560 --> 00:13:57,760
how naisha poor how the history of
391
00:13:56,639 --> 00:14:00,079
nishapur has
392
00:13:57,760 --> 00:14:02,000
caused the historiography to go in a new
393
00:14:00,079 --> 00:14:05,360
direction or be
394
00:14:02,000 --> 00:14:06,720
rewritten so for example islam being
395
00:14:05,360 --> 00:14:08,880
spread by the sword
396
00:14:06,720 --> 00:14:10,560
just looking at the way that the
397
00:14:08,880 --> 00:14:11,839
opposing army has defected to the
398
00:14:10,560 --> 00:14:13,440
muslims
399
00:14:11,839 --> 00:14:15,920
looking at those sources has really
400
00:14:13,440 --> 00:14:18,560
changed that popular narrative
401
00:14:15,920 --> 00:14:20,480
and it changed depending on what kind of
402
00:14:18,560 --> 00:14:21,519
historical sources were available to
403
00:14:20,480 --> 00:14:24,880
scholars
404
00:14:21,519 --> 00:14:26,880
so recent historiography of the
405
00:14:24,880 --> 00:14:28,160
the spread of islam has been really
406
00:14:26,880 --> 00:14:31,519
interesting
407
00:14:28,160 --> 00:14:34,720
and this is because if you look at
408
00:14:31,519 --> 00:14:36,639
the later historical records from muslim
409
00:14:34,720 --> 00:14:39,760
imperial historical sources
410
00:14:36,639 --> 00:14:40,560
these tended to emphasize very violent
411
00:14:39,760 --> 00:14:43,839
captures
412
00:14:40,560 --> 00:14:45,760
and conquests of cities so um
413
00:14:43,839 --> 00:14:48,079
these are historical records that were
414
00:14:45,760 --> 00:14:52,000
from muslim imperial courts
415
00:14:48,079 --> 00:14:53,680
um and they they did this for a very
416
00:14:52,000 --> 00:14:56,959
specific reason
417
00:14:53,680 --> 00:14:58,399
now if you want to look at um historical
418
00:14:56,959 --> 00:15:00,639
records from
419
00:14:58,399 --> 00:15:01,920
earlier muslim courts right earlier
420
00:15:00,639 --> 00:15:03,920
historical records
421
00:15:01,920 --> 00:15:05,760
they reflected much less fighting much
422
00:15:03,920 --> 00:15:06,399
less resistance against the invading
423
00:15:05,760 --> 00:15:08,880
army
424
00:15:06,399 --> 00:15:09,839
and so this question arises why is there
425
00:15:08,880 --> 00:15:12,320
this shift
426
00:15:09,839 --> 00:15:13,760
right because ultimately the people who
427
00:15:12,320 --> 00:15:14,160
are reading these and coming up with
428
00:15:13,760 --> 00:15:15,920
these
429
00:15:14,160 --> 00:15:18,079
conclusions are all reading muslim
430
00:15:15,920 --> 00:15:19,920
sources right they're not it's not that
431
00:15:18,079 --> 00:15:22,240
it's okay this is a christian bias or
432
00:15:19,920 --> 00:15:24,079
this is an anti-muslim bias or whatever
433
00:15:22,240 --> 00:15:25,360
that's not the issue here the issue is
434
00:15:24,079 --> 00:15:28,160
there's a shift in
435
00:15:25,360 --> 00:15:29,759
the muslim sources and this is because
436
00:15:28,160 --> 00:15:31,440
for later empires
437
00:15:29,759 --> 00:15:33,920
the more a city was known to have
438
00:15:31,440 --> 00:15:34,800
resisted the more taxes could be imposed
439
00:15:33,920 --> 00:15:37,839
on them
440
00:15:34,800 --> 00:15:41,360
right so it so that the
441
00:15:37,839 --> 00:15:43,839
the imperial state had this vested
442
00:15:41,360 --> 00:15:44,399
interest in painting these cities as
443
00:15:43,839 --> 00:15:47,759
being
444
00:15:44,399 --> 00:15:48,320
you know really violently uh resisting
445
00:15:47,759 --> 00:15:52,240
capture
446
00:15:48,320 --> 00:15:52,240
really violently resisting conquest
447
00:15:52,320 --> 00:15:56,880
and so uh because some sources were not
448
00:15:55,279 --> 00:15:59,600
available earlier or not
449
00:15:56,880 --> 00:16:01,120
this has really changed and shifted how
450
00:15:59,600 --> 00:16:02,959
um
451
00:16:01,120 --> 00:16:06,000
the rise of islam and its spread has
452
00:16:02,959 --> 00:16:06,000
been has been written
453
00:16:06,399 --> 00:16:09,600
um so another example of changing
454
00:16:08,560 --> 00:16:12,320
historiography
455
00:16:09,600 --> 00:16:14,079
charts how the jizya has been understood
456
00:16:12,320 --> 00:16:15,839
differently by historians
457
00:16:14,079 --> 00:16:18,320
and this is also in the california
458
00:16:15,839 --> 00:16:22,399
framework where um
459
00:16:18,320 --> 00:16:24,240
a special tax on muslims on non-muslims
460
00:16:22,399 --> 00:16:25,600
is mentioned in the california framework
461
00:16:24,240 --> 00:16:28,399
for the seventh grade
462
00:16:25,600 --> 00:16:30,399
and this special tax is always mentioned
463
00:16:28,399 --> 00:16:32,320
in tandem with whether or not
464
00:16:30,399 --> 00:16:33,759
muslim rulers force non-muslims to
465
00:16:32,320 --> 00:16:36,720
convert
466
00:16:33,759 --> 00:16:37,759
and so early historians um really
467
00:16:36,720 --> 00:16:40,560
interpreted this
468
00:16:37,759 --> 00:16:41,440
uh straight away as this is a coercive
469
00:16:40,560 --> 00:16:45,040
tax it's
470
00:16:41,440 --> 00:16:47,600
meant to motivate people to convert
471
00:16:45,040 --> 00:16:49,680
um it's meant to alienate the
472
00:16:47,600 --> 00:16:52,880
non-muslims
473
00:16:49,680 --> 00:16:55,839
later scholarship has reinterpreted this
474
00:16:52,880 --> 00:16:58,160
um and again this is because there's
475
00:16:55,839 --> 00:17:00,639
more sources being considered so
476
00:16:58,160 --> 00:17:01,920
um they reinterpreted it just as a
477
00:17:00,639 --> 00:17:03,440
revenue raising tool
478
00:17:01,920 --> 00:17:05,760
it was definitely meant to extract
479
00:17:03,440 --> 00:17:07,600
resources from non-muslim communities
480
00:17:05,760 --> 00:17:08,880
but it was not meant to suffocate them
481
00:17:07,600 --> 00:17:12,160
into conversion
482
00:17:08,880 --> 00:17:13,360
um for political leaders um for muslim
483
00:17:12,160 --> 00:17:15,919
political leaders
484
00:17:13,360 --> 00:17:18,160
they actually had a vested interest in
485
00:17:15,919 --> 00:17:18,559
ruling over non-muslim populations that
486
00:17:18,160 --> 00:17:21,199
did
487
00:17:18,559 --> 00:17:23,760
that did not convert because they wanted
488
00:17:21,199 --> 00:17:26,400
to maximize their profits in this way
489
00:17:23,760 --> 00:17:27,360
um we also know that the jizya was not a
490
00:17:26,400 --> 00:17:31,280
requirement
491
00:17:27,360 --> 00:17:32,320
it was not um it was not imposed at all
492
00:17:31,280 --> 00:17:35,679
times
493
00:17:32,320 --> 00:17:38,000
it was actually very unevenly applied
494
00:17:35,679 --> 00:17:41,039
and so sometimes sultans would apply the
495
00:17:38,000 --> 00:17:43,440
tax when they needed extra funds
496
00:17:41,039 --> 00:17:45,679
and whenever they would apply the tax in
497
00:17:43,440 --> 00:17:47,760
these sorts of periods it would
498
00:17:45,679 --> 00:17:49,280
very obviously you know create a lot of
499
00:17:47,760 --> 00:17:50,960
tension and controversy because it
500
00:17:49,280 --> 00:17:52,559
hadn't been part of their economies it
501
00:17:50,960 --> 00:17:54,320
hadn't been part of their budgets
502
00:17:52,559 --> 00:17:56,160
and suddenly this time needs money and
503
00:17:54,320 --> 00:17:57,280
he decides to rely on the non-muslim
504
00:17:56,160 --> 00:17:59,520
subjects and anonymous
505
00:17:57,280 --> 00:18:01,760
subjects like what the hell like this is
506
00:17:59,520 --> 00:18:04,799
not part of the plan you know
507
00:18:01,760 --> 00:18:07,840
um the earliest example
508
00:18:04,799 --> 00:18:10,080
of the jizya being imposed goes back to
509
00:18:07,840 --> 00:18:11,679
those same defecting sassanian soldiers
510
00:18:10,080 --> 00:18:15,520
who i mentioned earlier
511
00:18:11,679 --> 00:18:16,720
um these soldiers they wanted to join
512
00:18:15,520 --> 00:18:18,720
the muslims when they
513
00:18:16,720 --> 00:18:20,799
when the muslims start to invade persia
514
00:18:18,720 --> 00:18:22,640
and the soldiers were given a choice
515
00:18:20,799 --> 00:18:24,720
you either declare the shahada you
516
00:18:22,640 --> 00:18:28,240
either declare no god but god
517
00:18:24,720 --> 00:18:30,799
and you fight or you pay a tax
518
00:18:28,240 --> 00:18:32,160
and so these um the soldiers were
519
00:18:30,799 --> 00:18:35,039
professional warriors
520
00:18:32,160 --> 00:18:35,360
you know um and so fighting was very it
521
00:18:35,039 --> 00:18:36,720
was
522
00:18:35,360 --> 00:18:38,720
part of their daily life they're like
523
00:18:36,720 --> 00:18:41,360
okay fine we'll say no god but god and
524
00:18:38,720 --> 00:18:44,000
we're gonna fight alongside you
525
00:18:41,360 --> 00:18:44,480
um for those who did not say no god but
526
00:18:44,000 --> 00:18:46,240
god
527
00:18:44,480 --> 00:18:47,840
they were told okay you can sit in your
528
00:18:46,240 --> 00:18:50,320
homes we'll protect you
529
00:18:47,840 --> 00:18:51,760
um and so we can understand the jizya as
530
00:18:50,320 --> 00:18:54,840
a tax in return for
531
00:18:51,760 --> 00:18:59,600
military protection this is true
532
00:18:54,840 --> 00:19:01,919
largely um up until um the 19th century
533
00:18:59,600 --> 00:19:04,240
um so when the ottomans abolished the
534
00:19:01,919 --> 00:19:06,080
jizya in the 19th century
535
00:19:04,240 --> 00:19:07,679
it comes out of this move where they're
536
00:19:06,080 --> 00:19:11,039
like okay
537
00:19:07,679 --> 00:19:12,799
um you know we we want to join the rest
538
00:19:11,039 --> 00:19:15,360
of the enlightened world
539
00:19:12,799 --> 00:19:15,840
um with equality for our subjects we're
540
00:19:15,360 --> 00:19:17,840
gonna
541
00:19:15,840 --> 00:19:18,880
we're going to abolish the jizya and
542
00:19:17,840 --> 00:19:20,559
we're also going to make
543
00:19:18,880 --> 00:19:23,440
everyone eligible for military
544
00:19:20,559 --> 00:19:26,240
constructs conscription
545
00:19:23,440 --> 00:19:28,240
and as much as the christian subjects of
546
00:19:26,240 --> 00:19:29,280
the ottoman empire did not like the
547
00:19:28,240 --> 00:19:31,600
jizya
548
00:19:29,280 --> 00:19:32,480
they really did not want to be a part of
549
00:19:31,600 --> 00:19:34,799
the military
550
00:19:32,480 --> 00:19:35,919
they were not interested in military
551
00:19:34,799 --> 00:19:38,480
conscription
552
00:19:35,919 --> 00:19:40,240
um and so they protested until the
553
00:19:38,480 --> 00:19:41,360
christians were granted the ability to
554
00:19:40,240 --> 00:19:43,919
pay a small fee
555
00:19:41,360 --> 00:19:44,880
attacks out of military conscription
556
00:19:43,919 --> 00:19:48,799
right and so
557
00:19:44,880 --> 00:19:51,039
we see the jizya be sort of re-imposed
558
00:19:48,799 --> 00:19:52,000
under a totally different name but the
559
00:19:51,039 --> 00:19:55,360
same concept
560
00:19:52,000 --> 00:19:55,360
right in the 19th century
561
00:19:57,200 --> 00:20:02,960
so we come to nate shop for
562
00:20:00,480 --> 00:20:03,919
um so why national report it's not your
563
00:20:02,960 --> 00:20:07,360
textbooks
564
00:20:03,919 --> 00:20:10,880
why am i uh focusing on this random city
565
00:20:07,360 --> 00:20:11,760
um because it really was not that random
566
00:20:10,880 --> 00:20:13,280
of a city
567
00:20:11,760 --> 00:20:15,600
it was one of the largest cities in the
568
00:20:13,280 --> 00:20:18,159
world in the year 1000 a.d
569
00:20:15,600 --> 00:20:19,200
it rivaled baghdad baghdad is widely
570
00:20:18,159 --> 00:20:21,679
regarded as
571
00:20:19,200 --> 00:20:24,080
the biggest city in the world and so
572
00:20:21,679 --> 00:20:26,000
nishapur was its rival its sister city
573
00:20:24,080 --> 00:20:27,360
in eastern persia and horizon
574
00:20:26,000 --> 00:20:29,919
and like i mentioned it was a very
575
00:20:27,360 --> 00:20:32,960
diverse city with with a
576
00:20:29,919 --> 00:20:33,520
lot of different movement and exchange
577
00:20:32,960 --> 00:20:37,200
happening
578
00:20:33,520 --> 00:20:39,280
between the different people um and so
579
00:20:37,200 --> 00:20:40,720
it hit it was at its height in the 10th
580
00:20:39,280 --> 00:20:42,640
and 11th centuries
581
00:20:40,720 --> 00:20:44,799
it was a major city that was located
582
00:20:42,640 --> 00:20:46,559
alongside an important trade route so
583
00:20:44,799 --> 00:20:49,120
you can see it right here
584
00:20:46,559 --> 00:20:50,640
in the middle of the map um and you can
585
00:20:49,120 --> 00:20:52,640
see that it's also surrounded by a lot
586
00:20:50,640 --> 00:20:54,400
of other smaller cities it's not an
587
00:20:52,640 --> 00:20:56,640
isolated area
588
00:20:54,400 --> 00:20:58,080
it was a major trade center it attracted
589
00:20:56,640 --> 00:21:00,400
a lot of different types of people
590
00:20:58,080 --> 00:21:01,760
and crafts which we'll talk about in the
591
00:21:00,400 --> 00:21:03,679
breakout rooms
592
00:21:01,760 --> 00:21:05,200
and it was also seen as an intellectual
593
00:21:03,679 --> 00:21:07,280
powerhouse
594
00:21:05,200 --> 00:21:09,039
this is actually in some ways you can
595
00:21:07,280 --> 00:21:12,960
consider the birthplace
596
00:21:09,039 --> 00:21:16,720
of the sunni hadith tradition
597
00:21:12,960 --> 00:21:18,080
right um so uh you know in islam we have
598
00:21:16,720 --> 00:21:20,799
the sunni branch
599
00:21:18,080 --> 00:21:21,760
of uh of islam and a lot of sunni
600
00:21:20,799 --> 00:21:24,720
hadiths
601
00:21:21,760 --> 00:21:25,679
were collected in neishapur and this is
602
00:21:24,720 --> 00:21:27,360
where the hadith
603
00:21:25,679 --> 00:21:28,799
collection tradition starts to
604
00:21:27,360 --> 00:21:31,440
crystallize
605
00:21:28,799 --> 00:21:33,919
what's really interesting is that uh
606
00:21:31,440 --> 00:21:35,600
through micro histories of neshapur
607
00:21:33,919 --> 00:21:38,080
people have found that both men and
608
00:21:35,600 --> 00:21:39,600
women were involved in developing the
609
00:21:38,080 --> 00:21:42,080
sunni hadith traditions
610
00:21:39,600 --> 00:21:44,000
um and so you can you can argue that the
611
00:21:42,080 --> 00:21:47,120
sunni approach to hadiths and the oral
612
00:21:44,000 --> 00:21:49,120
history of islam grew out of the city
613
00:21:47,120 --> 00:21:50,480
and you can also argue that it was a
614
00:21:49,120 --> 00:21:52,799
multi-ethnic approach
615
00:21:50,480 --> 00:21:53,600
it didn't matter what your ethnic
616
00:21:52,799 --> 00:21:56,840
background was
617
00:21:53,600 --> 00:21:58,080
it was much more about your religious
618
00:21:56,840 --> 00:22:01,600
affiliations um
619
00:21:58,080 --> 00:22:03,440
so actually here at ucla um i say here
620
00:22:01,600 --> 00:22:04,159
at ucla i'm in pennsylvania i'm not at
621
00:22:03,440 --> 00:22:06,400
ucla
622
00:22:04,159 --> 00:22:08,880
but some of you are very close to ucla
623
00:22:06,400 --> 00:22:10,240
and professor asma saeed's work has been
624
00:22:08,880 --> 00:22:13,039
really fundamental
625
00:22:10,240 --> 00:22:14,240
in showing um the role of women in
626
00:22:13,039 --> 00:22:16,559
eventual development
627
00:22:14,240 --> 00:22:18,080
of hadith collections and so one female
628
00:22:16,559 --> 00:22:21,600
scholar who she's written about
629
00:22:18,080 --> 00:22:24,960
uh fatima hassan
630
00:22:21,600 --> 00:22:26,880
she looks at fatima's education and how
631
00:22:24,960 --> 00:22:29,760
it was facilitated
632
00:22:26,880 --> 00:22:31,520
by her father by her husband both of
633
00:22:29,760 --> 00:22:32,960
whom were leaders and scholars in their
634
00:22:31,520 --> 00:22:36,000
own right
635
00:22:32,960 --> 00:22:37,679
and how she became this this
636
00:22:36,000 --> 00:22:40,720
intellectual powerhouse
637
00:22:37,679 --> 00:22:42,720
um who gets a a
638
00:22:40,720 --> 00:22:44,720
a lot of the sort of intellectual true
639
00:22:42,720 --> 00:22:47,840
tradition gets attributed to her
640
00:22:44,720 --> 00:22:50,240
um so this is a folio of
641
00:22:47,840 --> 00:22:50,880
a manuscript of naishop poor's history
642
00:22:50,240 --> 00:22:54,159
written by
643
00:22:50,880 --> 00:22:55,840
alfredesi um and al fantasy was fatima's
644
00:22:54,159 --> 00:22:57,120
grandson and he writes about her and
645
00:22:55,840 --> 00:22:58,720
this is largely how
646
00:22:57,120 --> 00:23:01,280
uh one of the ways that we know about
647
00:22:58,720 --> 00:23:02,400
her um he said that she lived until she
648
00:23:01,280 --> 00:23:05,679
was 90.
649
00:23:02,400 --> 00:23:07,280
um he says that she was um
650
00:23:05,679 --> 00:23:09,840
she learned from all sorts of different
651
00:23:07,280 --> 00:23:10,320
people and we can tell from their names
652
00:23:09,840 --> 00:23:12,640
that they
653
00:23:10,320 --> 00:23:13,520
are it's a pretty diverse group of
654
00:23:12,640 --> 00:23:15,919
people
655
00:23:13,520 --> 00:23:18,000
um she was also involved in training the
656
00:23:15,919 --> 00:23:21,120
next generation of hadith scholars
657
00:23:18,000 --> 00:23:24,320
including um including women as were
658
00:23:21,120 --> 00:23:25,280
other other women scholars so both men
659
00:23:24,320 --> 00:23:27,200
and women were
660
00:23:25,280 --> 00:23:28,960
involved in this uh intellectual
661
00:23:27,200 --> 00:23:31,600
exchange um
662
00:23:28,960 --> 00:23:32,080
and he calls her the pearl of the of the
663
00:23:31,600 --> 00:23:35,039
city
664
00:23:32,080 --> 00:23:36,080
the the light of their family right it's
665
00:23:35,039 --> 00:23:39,440
a very
666
00:23:36,080 --> 00:23:40,559
um it's a very special text because it
667
00:23:39,440 --> 00:23:43,120
challenges
668
00:23:40,559 --> 00:23:43,600
um a lot of what the study of islam and
669
00:23:43,120 --> 00:23:46,000
women
670
00:23:43,600 --> 00:23:47,360
is treated as right the study of women
671
00:23:46,000 --> 00:23:50,400
in islam is also true
672
00:23:47,360 --> 00:23:54,960
is often treated as exceptional um
673
00:23:50,400 --> 00:23:57,279
that women in islam are uniquely
674
00:23:54,960 --> 00:23:58,240
banned or barred from public exchange
675
00:23:57,279 --> 00:23:59,919
from education
676
00:23:58,240 --> 00:24:02,640
that they're oppressed in particular
677
00:23:59,919 --> 00:24:05,760
ways but actually with studying um
678
00:24:02,640 --> 00:24:08,000
core we see that um
679
00:24:05,760 --> 00:24:10,000
we see that the status of women depends
680
00:24:08,000 --> 00:24:12,000
on local norms and cultures
681
00:24:10,000 --> 00:24:13,919
um and looking at it from a micro
682
00:24:12,000 --> 00:24:16,240
perspective can actually give us a lot
683
00:24:13,919 --> 00:24:19,360
of the nuances that are lacking
684
00:24:16,240 --> 00:24:21,200
in these sorts of broad strokes um so
685
00:24:19,360 --> 00:24:23,679
neither poor's role in developing
686
00:24:21,200 --> 00:24:25,440
the sin the sunni tradition uh
687
00:24:23,679 --> 00:24:27,360
challenges these hell of these popularly
688
00:24:25,440 --> 00:24:29,840
held beliefs about women in islam
689
00:24:27,360 --> 00:24:31,520
about not having a voice and actually
690
00:24:29,840 --> 00:24:32,480
education was very important for both
691
00:24:31,520 --> 00:24:34,880
genders
692
00:24:32,480 --> 00:24:37,120
at a particular social class right it's
693
00:24:34,880 --> 00:24:40,960
not about gender it's about the class
694
00:24:37,120 --> 00:24:42,159
um so another way um that the study of
695
00:24:40,960 --> 00:24:44,960
nishapur has
696
00:24:42,159 --> 00:24:46,159
challenged these sorts of broad stroke
697
00:24:44,960 --> 00:24:49,120
historical
698
00:24:46,159 --> 00:24:50,559
um assertions or beliefs is that the
699
00:24:49,120 --> 00:24:55,279
idea of conversion
700
00:24:50,559 --> 00:24:57,919
right so earlier scholars have suggested
701
00:24:55,279 --> 00:24:59,679
that the rise of islam relied on forced
702
00:24:57,919 --> 00:25:02,080
conversions
703
00:24:59,679 --> 00:25:03,760
that once an area was ruled by muslims
704
00:25:02,080 --> 00:25:05,440
conversions happened very quickly if
705
00:25:03,760 --> 00:25:07,600
they happened
706
00:25:05,440 --> 00:25:09,200
but richard bullet's scholarship goes
707
00:25:07,600 --> 00:25:11,039
through family histories
708
00:25:09,200 --> 00:25:13,200
and he basically maps out people's
709
00:25:11,039 --> 00:25:16,240
family trees this is very interesting
710
00:25:13,200 --> 00:25:19,440
biography writing was an important
711
00:25:16,240 --> 00:25:20,960
sort of intellectual product of um
712
00:25:19,440 --> 00:25:22,960
neisha poor
713
00:25:20,960 --> 00:25:24,799
among other cities as well and so what
714
00:25:22,960 --> 00:25:25,039
he does is he charts the kinds of names
715
00:25:24,799 --> 00:25:28,640
he
716
00:25:25,039 --> 00:25:30,799
they had so if families for generations
717
00:25:28,640 --> 00:25:33,760
had these pre-islamic persian names like
718
00:25:30,799 --> 00:25:36,480
xerxes cyrus darius cambuses
719
00:25:33,760 --> 00:25:39,360
and then the names start to shift slowly
720
00:25:36,480 --> 00:25:42,480
to muhammad ali hassan hussain
721
00:25:39,360 --> 00:25:44,559
you the the conclusion that he comes to
722
00:25:42,480 --> 00:25:46,240
is that because the naming practices
723
00:25:44,559 --> 00:25:47,919
were gradual and uneven
724
00:25:46,240 --> 00:25:49,919
throughout different families the
725
00:25:47,919 --> 00:25:52,480
acceptance of islam was also
726
00:25:49,919 --> 00:25:53,919
gradual as well and since his work other
727
00:25:52,480 --> 00:25:57,200
historians have come in
728
00:25:53,919 --> 00:25:58,960
with different types of support um but
729
00:25:57,200 --> 00:26:00,799
and it's really interesting that the
730
00:25:58,960 --> 00:26:03,679
city that um
731
00:26:00,799 --> 00:26:04,320
you know is is not it's maybe it's small
732
00:26:03,679 --> 00:26:06,480
today
733
00:26:04,320 --> 00:26:08,240
definitely a very very small town today
734
00:26:06,480 --> 00:26:11,120
but it was a powerhouse
735
00:26:08,240 --> 00:26:11,520
in uh the the 10th and 11th centuries
736
00:26:11,120 --> 00:26:14,720
really
737
00:26:11,520 --> 00:26:16,400
changes the way we think about um
738
00:26:14,720 --> 00:26:18,559
the way we think about islam and it's
739
00:26:16,400 --> 00:26:23,200
and sites of encounter
740
00:26:18,559 --> 00:26:25,440
um so like i mentioned earlier
741
00:26:23,200 --> 00:26:26,640
national court was an exciting center of
742
00:26:25,440 --> 00:26:28,320
trade
743
00:26:26,640 --> 00:26:29,679
and and because of that it makes
744
00:26:28,320 --> 00:26:31,919
material objects a very
745
00:26:29,679 --> 00:26:32,880
important and exciting source of study
746
00:26:31,919 --> 00:26:34,799
um so
747
00:26:32,880 --> 00:26:36,480
a lot of times and i'm sure you all know
748
00:26:34,799 --> 00:26:38,960
this that
749
00:26:36,480 --> 00:26:39,840
people who are not historians or history
750
00:26:38,960 --> 00:26:42,640
teachers
751
00:26:39,840 --> 00:26:44,480
uh think that historians only care about
752
00:26:42,640 --> 00:26:46,720
written text they only interpret
753
00:26:44,480 --> 00:26:47,520
uh written text which is important but
754
00:26:46,720 --> 00:26:48,960
actually
755
00:26:47,520 --> 00:26:50,559
including different types of sources
756
00:26:48,960 --> 00:26:51,279
really enriches our understanding of
757
00:26:50,559 --> 00:26:54,320
history
758
00:26:51,279 --> 00:26:56,960
um so looking at architecture material
759
00:26:54,320 --> 00:26:57,840
goods archaeological digs these are all
760
00:26:56,960 --> 00:27:00,880
sorts of
761
00:26:57,840 --> 00:27:04,240
um exciting ways of going beyond
762
00:27:00,880 --> 00:27:07,039
the written text and so because
763
00:27:04,240 --> 00:27:07,919
nishapur was this major uh trading city
764
00:27:07,039 --> 00:27:09,679
with
765
00:27:07,919 --> 00:27:11,120
pretty much a global outlook for its
766
00:27:09,679 --> 00:27:15,200
time
767
00:27:11,120 --> 00:27:17,200
so you have um a small collection of
768
00:27:15,200 --> 00:27:20,480
the items that the met excavated from
769
00:27:17,200 --> 00:27:23,520
nishapur in the 19 um
770
00:27:20,480 --> 00:27:26,000
30s and 40s and
771
00:27:23,520 --> 00:27:27,840
we can sort of trace the different types
772
00:27:26,000 --> 00:27:29,360
of influences that exist
773
00:27:27,840 --> 00:27:32,559
right whether it's chinese influence
774
00:27:29,360 --> 00:27:36,640
arab influence and so on and so forth
775
00:27:32,559 --> 00:27:40,000
so i do want to move on to um the second
776
00:27:36,640 --> 00:27:42,320
the last sort of uh part of my outline
777
00:27:40,000 --> 00:27:44,240
um so looking at 10th century legacies
778
00:27:42,320 --> 00:27:47,440
10 centuries later
779
00:27:44,240 --> 00:27:50,480
and so i wanted to think about what
780
00:27:47,440 --> 00:27:53,679
uh a literary achievement specifically
781
00:27:50,480 --> 00:27:55,840
uh from the 10th century looks like
782
00:27:53,679 --> 00:27:57,440
in what the importance of it looks like
783
00:27:55,840 --> 00:27:59,919
in the 20th century
784
00:27:57,440 --> 00:28:00,720
so um national poor and its surrounding
785
00:27:59,919 --> 00:28:03,600
areas
786
00:28:00,720 --> 00:28:04,320
were not only a major trading zone and
787
00:28:03,600 --> 00:28:07,120
not only
788
00:28:04,320 --> 00:28:08,080
a major intellectual zone in terms of
789
00:28:07,120 --> 00:28:10,399
religious studies
790
00:28:08,080 --> 00:28:11,200
but it was also a major literary center
791
00:28:10,399 --> 00:28:12,880
as well
792
00:28:11,200 --> 00:28:14,559
um so i want to talk about the most
793
00:28:12,880 --> 00:28:17,760
important literary work to come out of
794
00:28:14,559 --> 00:28:19,760
this period um the shahnameh
795
00:28:17,760 --> 00:28:21,440
um so we already know where neisha is
796
00:28:19,760 --> 00:28:24,559
it's right here
797
00:28:21,440 --> 00:28:27,600
um and so we see um a smaller city
798
00:28:24,559 --> 00:28:29,520
not too far away by the name of twos
799
00:28:27,600 --> 00:28:30,960
matus was sort of in the shadow of
800
00:28:29,520 --> 00:28:34,000
neshapur
801
00:28:30,960 --> 00:28:35,279
we have records of a shared culture of
802
00:28:34,000 --> 00:28:37,039
shared trade of course
803
00:28:35,279 --> 00:28:38,880
we even have records of people being
804
00:28:37,039 --> 00:28:40,159
exiled from national poor and having to
805
00:28:38,880 --> 00:28:42,080
move to twos
806
00:28:40,159 --> 00:28:44,000
um so there's a lot of different types
807
00:28:42,080 --> 00:28:47,039
of connections that that
808
00:28:44,000 --> 00:28:50,240
exist here but tuis is best known
809
00:28:47,039 --> 00:28:53,520
as the birthplace of ferdowsi who
810
00:28:50,240 --> 00:28:56,960
was a poet he was born
811
00:28:53,520 --> 00:28:59,200
in 940 and he died in 1020 and during
812
00:28:56,960 --> 00:29:02,399
his lifetime he wrote the shah name
813
00:28:59,200 --> 00:29:04,159
which translates as the book of kings um
814
00:29:02,399 --> 00:29:07,279
and the book of kings or the
815
00:29:04,159 --> 00:29:08,880
is this epic poem it's very long it
816
00:29:07,279 --> 00:29:11,279
begins with these mythic
817
00:29:08,880 --> 00:29:12,399
legends of the first man and the first
818
00:29:11,279 --> 00:29:15,120
empire
819
00:29:12,399 --> 00:29:17,200
and these legendary empires slowly get
820
00:29:15,120 --> 00:29:18,000
woven into what we would consider real
821
00:29:17,200 --> 00:29:21,279
history
822
00:29:18,000 --> 00:29:22,799
um like it includes references to um
823
00:29:21,279 --> 00:29:25,039
kings that we have in the historical
824
00:29:22,799 --> 00:29:26,640
record it includes references to the
825
00:29:25,039 --> 00:29:28,799
arab conquests
826
00:29:26,640 --> 00:29:30,640
he wrote a couple different versions um
827
00:29:28,799 --> 00:29:33,520
his first version was dedicated to the
828
00:29:30,640 --> 00:29:36,240
salamander prince in 994
829
00:29:33,520 --> 00:29:36,960
and then when mahmoud of ghazna invades
830
00:29:36,240 --> 00:29:39,279
uh
831
00:29:36,960 --> 00:29:40,640
this area and he overthrows the
832
00:29:39,279 --> 00:29:43,520
salmonella empire and
833
00:29:40,640 --> 00:29:44,559
ushered in the raznavid empire's control
834
00:29:43,520 --> 00:29:46,799
in hong kong
835
00:29:44,559 --> 00:29:49,200
so just to reroute all the sections that
836
00:29:46,799 --> 00:29:50,559
praise the original prince and dedicates
837
00:29:49,200 --> 00:29:54,399
it to mahmoud
838
00:29:50,559 --> 00:29:55,120
instead and basically gives him the same
839
00:29:54,399 --> 00:29:58,320
thing
840
00:29:55,120 --> 00:30:00,320
um but it is the version that he gives
841
00:29:58,320 --> 00:30:03,200
to mahmud of kazna that becomes this
842
00:30:00,320 --> 00:30:06,960
really important literary work
843
00:30:03,200 --> 00:30:06,960
it was important across
844
00:30:07,279 --> 00:30:11,120
the entire persian speaking world it was
845
00:30:08,960 --> 00:30:12,320
important in south asia it becomes an
846
00:30:11,120 --> 00:30:14,480
important document
847
00:30:12,320 --> 00:30:16,720
um and literary tradition for malay
848
00:30:14,480 --> 00:30:18,720
kings in malaysia so when i talk about
849
00:30:16,720 --> 00:30:22,399
like it had a very wide
850
00:30:18,720 --> 00:30:22,720
uh spread sort of influence i i do mean
851
00:30:22,399 --> 00:30:25,840
like
852
00:30:22,720 --> 00:30:27,679
very widespread what's interesting
853
00:30:25,840 --> 00:30:29,840
though is that starting in the 20th
854
00:30:27,679 --> 00:30:31,760
century fantasy
855
00:30:29,840 --> 00:30:34,240
gets credited with not only writing the
856
00:30:31,760 --> 00:30:35,279
shananna but he gets singularly credited
857
00:30:34,240 --> 00:30:38,480
with having saved
858
00:30:35,279 --> 00:30:39,679
the persian language um this has this
859
00:30:38,480 --> 00:30:43,440
has something to do with
860
00:30:39,679 --> 00:30:45,520
um different kinds of uh
861
00:30:43,440 --> 00:30:47,039
historical interpretations that maybe
862
00:30:45,520 --> 00:30:48,480
persian was gonna die because of
863
00:30:47,039 --> 00:30:51,919
arabic's popularity
864
00:30:48,480 --> 00:30:54,559
he's often treated as the first person
865
00:30:51,919 --> 00:30:55,279
to compose poetry in new persian this is
866
00:30:54,559 --> 00:30:56,880
not true
867
00:30:55,279 --> 00:30:59,519
he wasn't even the first person to
868
00:30:56,880 --> 00:31:00,720
compose a book of kings his version of
869
00:30:59,519 --> 00:31:03,679
the shah name
870
00:31:00,720 --> 00:31:05,519
actually samples a lot of earlier
871
00:31:03,679 --> 00:31:07,519
versions from different poets who would
872
00:31:05,519 --> 00:31:09,919
come before him
873
00:31:07,519 --> 00:31:10,880
but in the night in the 20th century
874
00:31:09,919 --> 00:31:13,840
there is a rise
875
00:31:10,880 --> 00:31:16,240
in nationalism and people begin to stake
876
00:31:13,840 --> 00:31:19,440
their identities their entire identities
877
00:31:16,240 --> 00:31:21,279
on the language that they speak right um
878
00:31:19,440 --> 00:31:24,159
and so these misleading statements about
879
00:31:21,279 --> 00:31:27,279
fairness to gain a lot of traction
880
00:31:24,159 --> 00:31:31,519
um and they become very very important
881
00:31:27,279 --> 00:31:34,559
to people so because this long epic poem
882
00:31:31,519 --> 00:31:35,600
is one of the more famous accident
883
00:31:34,559 --> 00:31:38,640
manuscripts
884
00:31:35,600 --> 00:31:40,880
in new persian um a new persian ming
885
00:31:38,640 --> 00:31:42,159
meaning the persian language written
886
00:31:40,880 --> 00:31:45,440
with an arabic script
887
00:31:42,159 --> 00:31:48,559
prior to the muslim invasions
888
00:31:45,440 --> 00:31:49,440
persian was written in cuneiform and so
889
00:31:48,559 --> 00:31:51,600
because this is
890
00:31:49,440 --> 00:31:52,640
one of the examples it's definitely not
891
00:31:51,600 --> 00:31:55,039
the first one
892
00:31:52,640 --> 00:31:56,159
and people who are most immersed in
893
00:31:55,039 --> 00:31:59,279
poetry would have known
894
00:31:56,159 --> 00:32:00,640
the earlier ones as well but because it
895
00:31:59,279 --> 00:32:03,840
is such a famous um
896
00:32:00,640 --> 00:32:05,840
and important example pharisees
897
00:32:03,840 --> 00:32:08,080
reputation gains a lot of traction in
898
00:32:05,840 --> 00:32:09,840
these in these sorts of ways and becomes
899
00:32:08,080 --> 00:32:12,080
really important to people
900
00:32:09,840 --> 00:32:13,360
secularism also becomes important in the
901
00:32:12,080 --> 00:32:15,600
20th century
902
00:32:13,360 --> 00:32:16,880
um and so somehow people will start to
903
00:32:15,600 --> 00:32:18,720
say things like
904
00:32:16,880 --> 00:32:20,399
um out of reverence for him that
905
00:32:18,720 --> 00:32:23,519
ferguson was anti-arab
906
00:32:20,399 --> 00:32:25,440
or that fantasy was anti-islam but if
907
00:32:23,519 --> 00:32:26,399
they'd actually read the shahnameh in
908
00:32:25,440 --> 00:32:28,159
its entirety
909
00:32:26,399 --> 00:32:29,600
they'd know that the entire front matter
910
00:32:28,159 --> 00:32:31,360
of the poem is about praising the
911
00:32:29,600 --> 00:32:34,080
prophet muhammad his family
912
00:32:31,360 --> 00:32:34,880
the caliphs all of whom were arab and
913
00:32:34,080 --> 00:32:36,960
muslim
914
00:32:34,880 --> 00:32:39,120
and so these claims that fair go see was
915
00:32:36,960 --> 00:32:41,519
anti-arab or anti-muslim are being made
916
00:32:39,120 --> 00:32:43,519
by people who haven't read the shahnamen
917
00:32:41,519 --> 00:32:45,039
and they instead know about it and they
918
00:32:43,519 --> 00:32:47,039
know about some of the stories
919
00:32:45,039 --> 00:32:49,039
um there are even claims that fedocide
920
00:32:47,039 --> 00:32:49,679
didn't use a shred of arabic in his
921
00:32:49,039 --> 00:32:52,399
poetry
922
00:32:49,679 --> 00:32:54,320
this is not true there are a ton of
923
00:32:52,399 --> 00:32:55,200
arabic vocabulary that's being used as
924
00:32:54,320 --> 00:32:57,919
well
925
00:32:55,200 --> 00:32:58,399
so all of these different sort of myths
926
00:32:57,919 --> 00:33:01,039
that
927
00:32:58,399 --> 00:33:02,880
surround fairgosie's book indicate that
928
00:33:01,039 --> 00:33:04,640
the book becomes more important
929
00:33:02,880 --> 00:33:06,000
the idea of the book becomes more
930
00:33:04,640 --> 00:33:08,720
important than the book itself
931
00:33:06,000 --> 00:33:10,320
right it's not so much as it's important
932
00:33:08,720 --> 00:33:10,960
to read it and know the stories and
933
00:33:10,320 --> 00:33:13,360
whatever
934
00:33:10,960 --> 00:33:14,799
the idea of okay this is our identity
935
00:33:13,360 --> 00:33:17,600
this is our nationalism
936
00:33:14,799 --> 00:33:20,000
this becomes really important it's
937
00:33:17,600 --> 00:33:22,399
fascinating that a poem that was written
938
00:33:20,000 --> 00:33:23,039
in such a diverse and cosmopolitan
939
00:33:22,399 --> 00:33:25,679
milieu
940
00:33:23,039 --> 00:33:26,880
becomes this the symbol of exclusionary
941
00:33:25,679 --> 00:33:28,279
nationalist ideas
942
00:33:26,880 --> 00:33:30,399
that privilege a particular
943
00:33:28,279 --> 00:33:33,440
ethno-linguistic group
944
00:33:30,399 --> 00:33:37,600
um so like i said
945
00:33:33,440 --> 00:33:38,080
this manuscript had footprints all over
946
00:33:37,600 --> 00:33:40,320
um
947
00:33:38,080 --> 00:33:42,399
the shahnameh was written and re-written
948
00:33:40,320 --> 00:33:44,960
frederos's character was rewritten and
949
00:33:42,399 --> 00:33:45,919
uh illustrated um and there are just so
950
00:33:44,960 --> 00:33:49,039
many gorgeous
951
00:33:45,919 --> 00:33:49,840
examples of the shahnameh from not only
952
00:33:49,039 --> 00:33:52,080
persian
953
00:33:49,840 --> 00:33:53,279
but also from not only persia but also
954
00:33:52,080 --> 00:33:55,120
india as well
955
00:33:53,279 --> 00:33:56,320
um the reference guide that i shared
956
00:33:55,120 --> 00:34:00,880
with you all has
957
00:33:56,320 --> 00:34:03,200
um some examples of the manuscripts
958
00:34:00,880 --> 00:34:04,799
has a link to the library of congress
959
00:34:03,200 --> 00:34:06,000
which has some examples of the
960
00:34:04,799 --> 00:34:08,320
manuscripts that the library
961
00:34:06,000 --> 00:34:09,520
of congress holds um and it should and
962
00:34:08,320 --> 00:34:11,679
they're from different periods
963
00:34:09,520 --> 00:34:13,119
ones uh printed uh one or two are
964
00:34:11,679 --> 00:34:16,879
printed in india
965
00:34:13,119 --> 00:34:19,040
um and another one's from uh iran
966
00:34:16,879 --> 00:34:22,240
um and so we see that this there's this
967
00:34:19,040 --> 00:34:23,839
ongoing appreciation for the shahnamen
968
00:34:22,240 --> 00:34:26,079
and rulers would commission these
969
00:34:23,839 --> 00:34:26,879
beautifully illustrated manuscripts for
970
00:34:26,079 --> 00:34:29,359
themselves
971
00:34:26,879 --> 00:34:31,760
wealthy families would also uh would
972
00:34:29,359 --> 00:34:34,639
also have them it would be read out loud
973
00:34:31,760 --> 00:34:36,159
at coffee shops houses people knew the
974
00:34:34,639 --> 00:34:38,879
more popular stories about
975
00:34:36,159 --> 00:34:40,720
it um other other rulers would try to
976
00:34:38,879 --> 00:34:43,359
commission copycat versions to
977
00:34:40,720 --> 00:34:44,720
dedicate it to themselves uh so a really
978
00:34:43,359 --> 00:34:47,839
famous version is
979
00:34:44,720 --> 00:34:48,879
uh or maybe infamous is fatimi he's a
980
00:34:47,839 --> 00:34:52,639
19th century
981
00:34:48,879 --> 00:34:54,800
uh iranian shah he commissions the
982
00:34:52,639 --> 00:34:56,639
right the book of the king of kings he's
983
00:34:54,800 --> 00:34:59,200
trying to out do fair dossier
984
00:34:56,639 --> 00:35:00,400
um he no one reads the shah shah nahman
985
00:34:59,200 --> 00:35:04,079
it is all about faith
986
00:35:00,400 --> 00:35:06,960
and stronghold right um and so we have
987
00:35:04,079 --> 00:35:08,160
um his importance just growing um in
988
00:35:06,960 --> 00:35:11,040
this time
989
00:35:08,160 --> 00:35:13,200
um and so in the early 20th century when
990
00:35:11,040 --> 00:35:16,640
photo c begins to be recast
991
00:35:13,200 --> 00:35:17,200
as this nationalist hero right reza shah
992
00:35:16,640 --> 00:35:19,280
who is
993
00:35:17,200 --> 00:35:20,640
the shah of iran at the time his cabinet
994
00:35:19,280 --> 00:35:22,240
really wanted to emphasize the
995
00:35:20,640 --> 00:35:24,320
importance of fair dossier
996
00:35:22,240 --> 00:35:27,119
in preserving the persian language and
997
00:35:24,320 --> 00:35:29,359
in 1934 they built a mausoleum to him
998
00:35:27,119 --> 00:35:31,359
and it's become a major tourism spot
999
00:35:29,359 --> 00:35:33,839
many people visit year round
1000
00:35:31,359 --> 00:35:36,160
i've been there my dad's been there this
1001
00:35:33,839 --> 00:35:38,000
is a photo of him from the 1970s i mean
1002
00:35:36,160 --> 00:35:38,560
my whole family's been there but this is
1003
00:35:38,000 --> 00:35:41,760
my dad
1004
00:35:38,560 --> 00:35:44,960
at uh this is mausoleum
1005
00:35:41,760 --> 00:35:48,000
he's looking real cool anyway um
1006
00:35:44,960 --> 00:35:50,880
it is a major tourism center and people
1007
00:35:48,000 --> 00:35:51,440
will go it's located uh pretty close to
1008
00:35:50,880 --> 00:35:53,280
um
1009
00:35:51,440 --> 00:35:55,119
which is also a very important shrine
1010
00:35:53,280 --> 00:35:56,560
city and tourism center as well
1011
00:35:55,119 --> 00:35:58,720
so if you go there you might as well
1012
00:35:56,560 --> 00:36:01,359
just go and say hi to fanduel c
1013
00:35:58,720 --> 00:36:02,720
um and so people know it's stories right
1014
00:36:01,359 --> 00:36:05,599
most people have not read
1015
00:36:02,720 --> 00:36:07,359
the shahnamen uh i should have brought
1016
00:36:05,599 --> 00:36:07,599
the copies i have to show you the copies
1017
00:36:07,359 --> 00:36:09,440
i
1018
00:36:07,599 --> 00:36:10,880
own are about this big and they're all
1019
00:36:09,440 --> 00:36:14,000
abridged right
1020
00:36:10,880 --> 00:36:16,079
um and so this is
1021
00:36:14,000 --> 00:36:17,680
a book that people knew some of its
1022
00:36:16,079 --> 00:36:18,320
stories but more importantly it becomes
1023
00:36:17,680 --> 00:36:21,359
a symbol
1024
00:36:18,320 --> 00:36:22,079
of iranian nationalism um this
1025
00:36:21,359 --> 00:36:24,800
particular
1026
00:36:22,079 --> 00:36:26,640
folio um that i'm showing you is from
1027
00:36:24,800 --> 00:36:28,560
one of the most famous stories the
1028
00:36:26,640 --> 00:36:30,000
story of zach hawk which you all read an
1029
00:36:28,560 --> 00:36:32,800
abridged um
1030
00:36:30,000 --> 00:36:34,480
translation of and what's interesting
1031
00:36:32,800 --> 00:36:37,119
about the story of that hook
1032
00:36:34,480 --> 00:36:40,160
is that during world war ii the british
1033
00:36:37,119 --> 00:36:43,680
adapt the story for their own propaganda
1034
00:36:40,160 --> 00:36:45,440
um they do this because up until 1941
1035
00:36:43,680 --> 00:36:47,040
resolution really wanted iran to be
1036
00:36:45,440 --> 00:36:48,960
neutral um
1037
00:36:47,040 --> 00:36:50,960
he had developed political alliances
1038
00:36:48,960 --> 00:36:52,880
with both the germans and the british
1039
00:36:50,960 --> 00:36:54,320
and also he remember he was a military
1040
00:36:52,880 --> 00:36:55,599
general of world war one and he
1041
00:36:54,320 --> 00:36:57,520
remembered how
1042
00:36:55,599 --> 00:36:59,119
um iranian society was decimated by
1043
00:36:57,520 --> 00:37:00,720
world war one we don't think of world
1044
00:36:59,119 --> 00:37:03,680
war one and world war ii
1045
00:37:00,720 --> 00:37:05,440
as um being fought outside of the you
1046
00:37:03,680 --> 00:37:06,160
know the european front or the western
1047
00:37:05,440 --> 00:37:08,400
front and
1048
00:37:06,160 --> 00:37:09,839
the japanese front or whatever uh we
1049
00:37:08,400 --> 00:37:11,680
don't really think about
1050
00:37:09,839 --> 00:37:13,040
it outside of europe and the major
1051
00:37:11,680 --> 00:37:15,119
players but
1052
00:37:13,040 --> 00:37:16,640
um there was a famine in iran that
1053
00:37:15,119 --> 00:37:18,960
completely uh
1054
00:37:16,640 --> 00:37:19,760
killed hundreds of thousands of people
1055
00:37:18,960 --> 00:37:22,000
there was also
1056
00:37:19,760 --> 00:37:23,200
fighting and skirmishes and whatever
1057
00:37:22,000 --> 00:37:25,119
they just wanted to be neutral they
1058
00:37:23,200 --> 00:37:27,520
didn't want to deal with any of that
1059
00:37:25,119 --> 00:37:29,359
um but iran's neutrality was
1060
00:37:27,520 --> 00:37:30,800
unacceptable to the british so they
1061
00:37:29,359 --> 00:37:32,800
invaded iran
1062
00:37:30,800 --> 00:37:34,320
they forced raza shah's abdication in
1063
00:37:32,800 --> 00:37:37,520
favor of his son
1064
00:37:34,320 --> 00:37:38,720
muhammad raza shah and they commissioned
1065
00:37:37,520 --> 00:37:41,680
an artist
1066
00:37:38,720 --> 00:37:43,520
to detail these postcards detail with
1067
00:37:41,680 --> 00:37:44,400
the story of zahak each with a different
1068
00:37:43,520 --> 00:37:47,359
scene
1069
00:37:44,400 --> 00:37:48,960
but there's a catch right now zahak is
1070
00:37:47,359 --> 00:37:52,480
reimagined to look like
1071
00:37:48,960 --> 00:37:54,400
hitler okay so just to conclude
1072
00:37:52,480 --> 00:37:56,400
uh you know looking at a city its
1073
00:37:54,400 --> 00:37:58,079
context its legacy
1074
00:37:56,400 --> 00:37:59,520
it can give us a lot of information to
1075
00:37:58,079 --> 00:38:01,520
think about in terms of how we view
1076
00:37:59,520 --> 00:38:01,839
history what we pull from history and
1077
00:38:01,520 --> 00:38:04,640
how
1078
00:38:01,839 --> 00:38:06,079
we actively shape history ourselves as
1079
00:38:04,640 --> 00:38:07,760
well
1080
00:38:06,079 --> 00:38:09,920
i hope you guys enjoyed thank you all so
1081
00:38:07,760 --> 00:38:09,920
much