Bet you didn’t think hookahs could be political, did you?
Actually, they always have been.
Random note: the British in Iran during the Qajar era refer to hookah numerous times throughout their writings, but they spelled it “KALIAN,” a butchering of the Persian name “ghelyan/ghelyoon.”
“And now, for some proto-Situationaism: during the first three months of 1905, following the economic crisis that would usher in Iran’s Constitutional Revolution, some two hundred shopkeepers silently protested the government to dismiss Joseph Naus, a Belgian customs administrator, appointed by the then Shah to guarantee security for massive loans to pay for ‘modernization’ projects. In order to incite public sentiment, they distributed photographs of Naus smoking hookah, dressed as a Mulla.” —Naveed Mansoori.
His costume was deemed as an insult to Iranians, and attacks on Naus grew so intense that he ultimately had to leave Iran after the Constitutional Revolution of 1906.
That’s right. Constitutionalists didn’t stand for racism or cultural appropriation, no sirree.
Special thanks to Naveed for finding this gem!
Literature during the Qajar Era changed, and the elite adopted western journal writing habits. Many members of the Qajar royal family kept diaries or wrote memoirs later. The same goes for government officials as well. Prior to the nineteenth century, however, this level of attention towards mundane and trivial daily occurrences would have been unthinkable for many Iranians, as it would have represented an unhealthy obsession with oneself and a fleeting existence.
The Qajar era was arguably the most important formative period of modern Iranian history. So much happened in the 150 years before Reza Shah’s coup d’état in 1925, and Iran became what it largely is today. What happened, you ask? Borders solidified. People led a revolution and voted a parliament into power. Religious institutions changed, and clerics emerged with a clear political role in society. Artists played with photography. “Traditional Iranian music” changed in this period. Fashion changed. Eating habits changed, foods changed, and even a detail like silverware was introduced. All of this happened, giving us what we think is “traditional Iranian culture.” Traditional culture isn’t a static thing, it morphs and changes and takes on different characteristics over and over again. This is basic knowledge, but what people often overlook is that the Qajar era was key in bringing about those changes.
Check out Persian Painting on facebook—they’re posting a few pics of our fav Shah (Nasir al-Din, of course). This portrait is of Nasir al-Din as a prince with his ballin’ entourage. That’s him in the middle with the sword way too big for him.
Interestingly, he’s holding the hand of his eunuch (read: slave), Amin Khurrem. He’s labeled simply as “Agha Bashi” a common term used for eunuchs during the Qajar era.
This is a picture of Hormuzd Rassam, an Assyrian/Ottoman subject who received British citizenship later in his life. He was a pretty successful archaeologist who unearthed the Cyrus Cylinder in Babylon (present-day Iraq). Interestingly, the Qajars probably didn’t know or care about it, since the artifact was found in a neighboring territory and was written in Akkadian (not Old Persian) cunieform. And yet, this piece of pottery—the Cyrus Cylinder—would define Iranian nationalism during the 20th century.
Anyway, Hormuzd was pretty special for getting his own picture in 1854. Very elite.
Read more about it in my article for the Ajam Media Collective. And of course, follow Ajam on their own tumblr here.
I’m obsessed with legal documents.
Here’s an example of an early Iranian passport from Nasir al-Din Shah’s time, dated 1885. Passports became an important precursor to the concept of citizenship in Iran during the 19th century.
Check out Shahre Farang for the evolution of Iranian passports during the 20th century!
Qajar Female Tumblers by Shahre Farang
really wish there were photographs of these dancers, but alas. This one with the gymnast balancing on a dagger (yes) is dated in 1840, about two decades before cameras made their way to Iran.
Another missionary, Clara Colliver Rice, published her observations after traveling to Iran in her book Persian Women and their Ways: the experiences and impressions of a long sojourn amongst the women of the land of the Shah with an intimate description of their characteristics, customs and manner of living.
Yes, that whole thing was the title of her book. They liked really long, boring, description titles back then. Persian Women and Their Ways was published in 1923 in Philadelphia.
The broad regional categories “Arabia,” “Caucasia,” and “Mesopotamia” here called “surrounding countries” reflect the changing political landscape of the Middle East in 1923. The Treaty of Lausanne was signed the same year Rice’s book was published, and in the treaty, the Ottoman Empire gave up claims to its territories outside Anatolia and established the Turkish Republic.
I wonder how different the map would have looked if the book was published one or two years later.
Another example of a 19th century Iranian telegraph, this one from the Presbyterian Historical Society Archives in Philadelphia.
