Initially, Kasravi enrolled in a seminary. Later, he joined the Persian Constitutional Revolution. He abandoned his clerical training after this event and enrolled in the American Memorial School of Tabriz. He had liberal views on religion, was a strong supporter of democracy, and expressed them in satirical pamphlets like What Is the Religion of the Hajis with Warehouses? His views earned him many powerful enemies such as Ayatollah Khomeini. His detailed account of the Constitutional Revolution still stands out as one of the most important sources on the events, even though Kasravi was a teenager at the time of the revolution and cannot claim the full authority of a contemporary witness that his writing at times suggests.
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He shows that Azeris have Iranian origin like Persians The commentator is correct. He based his proof on his research in an Iranian dialect samples of which he found among the Safavids and which survived in some villages in Azerbaijan.
He did not, however, make any argument about whether the Azerbaijanis were "pure" Iranians or "pure" Turks. Such a view was foreign to him at the time he wrote that article. Kiumars kasravi based his information about language not only on information from some persian dialect island [like khaghazkanan in khalkhal] but also from name of cities in the region and also from travel guide who have wrote by some moslem geographist who passed from region and had mentioned about strange persian dialect in region[may be pahlavi],he has also evaluated the poets of ancestors of safavids which is in persian,i think that bias is dangerous and even destructive in history,it is true that the language of region is a turkish dialect now ,but in previous centuries for a long time persian was the main language espesially in south of aras river,but even during diplomatic relations of safavid and ottoman the letters from both countries was both in persian and turkish.
As richard nelson frye has been said:irano turkish world has cultural exchange from old time. Spitman , 13 May UTC Protected[ edit ] Azerbaijani, The words "solid", "showed" and "discovery" are almost never used in social scientific research. Even in these cases there are exceptions to the rule, and thus social scientists refrain from calling them discoveries.
In that sense, he cannot "show" he can only "argue" or "claim". The conclusion cannot be a "discovery", it can be a "study" or say, a "reserach". Of course, what makes the wording above worse than what it already is which has been unfortunately protected , is that it serves a political aim of making Azerbaijan just a marginal aspect of Iran. Azerbaijani, the user, is very active in other pages related to Azerbaijan for instance, Azerbaijan where he does just the same thing.
Inserting wordings and paragraphs out of context with very questionable references Armenian or pan-Iranian sources regarding their objectivity to Azerbaijan. Azerbaijani does all these, moreover, despite the overwhelming objections to his addiditions and deletions in the related discussion pages.
What I do, on the other hand, cannot be interpreted as distorting anything or being offensive. I keep the main substance of the paragraph removing its biased political connotations that depict Azerbaijan as a leaf in the grand Iranian forest. This is childish. I am really sorry to deal with this.
Opportunity cost is too high. Thank you. I think this fact should be reflected in the article. Please see the quote: The idea of linguistic assimilation was espoused by a leading intellectual of Azarbaijan. Ahmad Kasravi, who has been described as the most controversial of modern Iranian thinkers, saw as his chief concern the transformation of a disunited Iran into what he hoped would be an integrated Iran at whatever the cost.
He wrote his magisterial work, Tarikh-i Hijdah Saleh-i Azarbaijan Eighteen years of history of Azarbaijan , to prove that the fate of Azerbaijan lay with the rest of Iran. He believed that Iran owed its backwardness to multidimensional disunity, and among the forces working for this condition were linguistic differences, which he considered as harmful as tribal loyalties.
In the mid s, as Shah Reza was preparing for his assimilation campaign, Kasravi wrote a pamphlet titled Zaban-i Azari ya zaban-i bastani Azarbaijan The Azari language; or, the ancient language of Azarbaijan , a venture into historical linguistics. Azari, the original language of Azarbaijan, had been closely related to Persian, and the influx of Turkic words began only with the Seljuk invasion.
Therefore, the argument went, Turki was a foreign tongue imposed by conquerors, and the true national language of Azerbaijan was Azari, which survived only in geographical names and among inhabitants of a few remote villages. The belief in the intrinsically Iranian character of the Azeris, as well as in the need for national integration on the basis of Persian, was the essence of what became known as Kasravism Kasraviyya.
Brenda Shaffer. Grandmaster , 8 January UTC Brenda shaffer is not reliable source but just a scholar for hire. Evan Siegel provided a very good response to her claim. Of course Kasravi did not put the theory out first either, it was Markwart and other scholars before Kasravi. I inserted that into the article. Which Ayatollah as-Sadr was this? There were rather a lot of them. Basically, his father got him to enroll.
It was not an autonomous decision. Rather, he did it with reluctance. All he reports is that he developed a strong sympathy for the constitutional cause.
Mantle of the Prophet, I guess He had enemies among the clergy before this and friends among them after Evan Siegel talk , 13 March UTC Tiflis[ edit ] "It was in Tbilisi where he first became acquainted with a wide spectrum of political ideas and movements, and he soon was employed by the government of Iran in various cultural posts.
The fusion of what should be two separate sentences gives the impression of cause and effect. This is, of course, false. What was liberal about his views. Kasravi was for democracy when the people were ready for it. I have a warehouse. Kasravi no doubt had a warehouse. The point was that the hajjis were hoarders. There is very little first-hand witness in it. Almost all of it is based on written documents and interviews with participants.
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Shieh gari Ahmad Kasravi
From the age of 25, when he began to write in Tabriz in , until his assassination 30 years later in , he wrote numerous articles and published some 70 books and pamphlets on a wide range of subjects from history and linguistics to social issues and religious reformism. This work established Kasravi as a prominent scholar and competent linguist in the scholarly circles of both Iran and Europe. The third phase extends from the mids to the end of the s, when Kasravi published some 18 books and pamphlets on the history of Iran, including a number of valuable contributions such as his classical book on the history of the Constitutional Revolution q. Works on linguistics. According to Kasravi , p.
Life[ edit ] It was in Tbilisi where he first became acquainted with a wide spectrum of political ideas and movements, and he soon was employed by the government of Iran in various cultural posts. His outspoken ways would lead him to have many supporters and critics starting from the Reza Shah period. While Abdolhossein Teymourtash was a strong supporter of his works, Mohammad Ali Foroughi is said to have taken strong exception to his literary theories and banned him from contributing to the Farhangestan or to continue publishing. Moreover, he had liberal views on religion , was a strong supporter of democracy , and expressed them in satirical pamphlets like What Is the Religion of the Hajis with Warehouses? His views earned him many powerful enemies such as Ayatollah Kashani. His detailed account of the Constitutional Revolution still stands out as one of the most important sources on the events, even though Kasravi was a teenager at the time of the revolution and cannot claim the full authority of a contemporary witness that his writing at times suggests.