HISTORICAL-COMPARATIVE MULTICULTURALISMS: REVOLT AGAINST PERSECUTION BY ACHAEMENIDS AND ABBASIDS

Yıl 2022, , 143 - 162, 30.08.2022

İbrahim Halil Menek , Emel Topcu

https://doi.org/10.18070/erciyesiibd.1058812

Cited By: 1

Öz

This study covers the research of the Achaemenid Empire and the early Abbasid Dynasty period, which are examined as two historical examples of multiculturalism based on the framework of the comparative historical method. The analysis have indicated that both Achaemenid (Persian) Empire and the early period of the Abbasid Dynasty (750-833) showed similarities in terms of ending oppressive and assimilations policies of previous civilizations, grabing the power after a revolution that broke out against social stratification and applying religious freedom policies despite the driving force of a monotheistic religion. These characteristics contributed to the transformation of both empires, which contributed to the emergence and flourishing of multiculturalism. Comparative analysis of these two historical examples of multiculturalism, in the study, based on the data obtained from the literature review within the framework of the comparative historical method, indicate that the two empires shared multicultural similarities.

Anahtar Kelimeler

Multiculturalism, Historical Multiculturalism, Achaemenid Empire, Early Abbasid Period

TARİHSEL-KARŞILAŞTIRMALI ÇOKKÜLTÜRLÜLÜK: BASKILARA KARŞI BIR DIRENIŞ OLARAK AHAMENIŞ VE ERKEN ABBASI

Öz

Bu çalışma, çokkültürlülüğün tarihsel anlamda iki örneğini teşkil ettiği değerlendirilen Ahameniş İmparatorluğu ve erken Abbasi döneminin karşılaştırmalı tarihsel yöntem çerçevesinde incelenmesini kapsamaktadır. Araştırma sonucunda, hem Ahameniş (Pers) İmparatorluğunun hem de Abbasi İmparatorluğu'nun ilk döneminin (750-833) önceki medeniyetlerin baskıcı ve asimilasyonist politikalarına son verilmesi, toplumsal tabakalaşmaya karşı patlak veren bir devrimle iktidarı ele geçirmeleri ve tek tanrılı bir dinin itici gücüne rağmen dini özgürlük politikalarını uygulamaları bakımından benzerlikler gösterdiği sonucuna varılmıştır. Bu çerçevede bahsedilen bu özelliklerin, her iki imparatorluğun da çokkültürlü bir topluma dönüşmesine katkı sağladığı değerlendirilmiştir. Bu iki tarihsel çokkültürlülük örneğinin karşılaştırılması amacıyla, karşılaştırmalı analiz yöntemi çerçevesinde arşiv taramasından elde edilen verilere dayalı olarak şekillendirilen çalışmada, iki imparatorluğun, çokkültürlülük açısından çeşitli benzerlikler taşıdığı bulgusu elde edilmiştir.

Anahtar Kelimeler

Çokkültürlülük, Tarihsel Çokkültürlülük, Ahameniş İmparatorluğu, Erken Abbasi Dönemi

Kaynakça

• Aktay, Y. (2003). Küreselleşme ve Çokkültürlülük, Tezkire, Düşünce, Siyaset ve Sosyal Bilim Dergisi, Sayı: 35, Aralık.
• Behzad, H. (2007). Human Rights and Rise of the Achaemenid Empire: Forgotten Lessons from a Forgotten Era. The Circle of Ancient Iranian Studies. June.
• Bosworth, A. B. (1994). Alexander the Great Part I: The Events of the Reign. Cambridge Ancient History. The Fourth century B.C. Cambridge University Press, Vol. VI, Cambridge.
• Boyce, M. (1968). The Letter of Tansar, (Roma: Istituto Italianoper il Medioed Estremo Oriente), pp.33-34.
• Cameron, A. (1992). New Themes and Styles in Greek Literature: Seventh-Eight Centuries, The Byzantine and Early lslamic Near East [Studies in Late Antiquity and Early lslam l], Princeton, Darwin Press, p. 81-105.
• Cassin, E. (1966). Fischer Weltgescüchte 3, Die Altorientalischen Reiche II, pp. 70-101.
• Christensen, A. (1939). Sassanid Persia, The Cambridge Anciente History, Volume XII, The Imperial Crisis and Recorvery, Cambridge University Press.
• Daryaee, T. & Mousavi, A. & Rezakhani, K. (2014). Excavating An Empire Achaemenid Persia in Longue Duree, Mazda Publishers, Costa Mesa California.
• Eilers, W. (1974). The Name of Cyrus, Acta Iranica, Vol. 3, pp. 3-9.
• Finkel, I. (2013). Translation of the Cyrus Cylinder. (Edited by: Touraj Daryaee). Cyrus the Great An Ancient Iranian King. Santa Monica: Afshar Publishing, p. 80.
• Foster, B. R. (2016). The Age of Agade: Inventing empire in ancient Mesopotamia. London; New York, Routledge/Taylor & Francis Group, New York.
• Freely, J. (2009). Alaadin’s Lamp How Greek Science Came To Europe Through The Islamic World, Knopf, Borzoi Books. p. 88.
• Frelas, A., and Elliott, J. L. (1992). Multiculturalism in Canada (The Challenge of Diversity), Toronto: Nelson Canada Pub. pp. 56-59.
• Garthwaite, G. R. (2005). The Persians, Blackwell Publishing, p. 23.
• Graham, M. (2006). How Islam Created The Modern World, Amana Publications, Beltsville, Meryland, USA.
• Grazulis, V. and Mockiene, L. (2017). Multıculturalism Through The Prism of History: Experiences And Perspectives And Lessons To Learn (Volume XI).. Human Resources Management & Ergonomics.
• Gutas, D. (2003). Yunanca Düşünce Arapça Kültür, Bağdat'ta Yunanca-Arapça Çeviri Hareketi ve Erken Abbasi Toplumu, (Çev, Lütfü Şimşek) Kitap Yayınevi, İstanbul.
• Harman, C. (2008). A People's History of the World: From the Stone Age to the New Millennium, Bookmarks Publications. s. 130 – 136.
• Heredotos, (2017). Heredotos Tarihi, Çev. Burcu Uzunoğlu, Panama Yay. 1. Baskı, İstanbul.
• Heywood, A. (2010). Siyaset, ed. Buğra Kalkan, Adres Yayınları, Ankara.
• Herzfeld, E. (1947). Zoroaster and His World, Princeton University Press, Volume 11, Princeton.
• Howe, S. (2002), Empire; a Very Short Introduction, Oxford University Press, Oxford.
• Huart, C. (2010). A history of Arabic literatüre, Nabu Press, 38.
• Hultgard, A. (2002). "Creationand Emanution: Zoroastrian Reflections on the Cosmogonic Myth", Jerusalem Studies in Arabic and Islam, Jerusalem, XXVI, 91-108.
• Jackson, R. (2006). Fifty Key Figures in Islam, Routledge, Taylor and Francis Group, New York.
• Kennedy, H. (1981). The Early Abbasid Caliphate, Croom Helm, Londra, pp. 35 – 45, 73.
• Kissinger, H. (2014). Dünya Düzeni, Çev. Sinem Sultan Gül, Boyner Yayınları, İstanbul.
• Kraeling, C. H. (1956). The Excavations at Dura-Europos:. The Cristian Building, Yale University Press, p. 2, Yale.
• Krishnamurthy and Babu, (2017). Multiculturalism: Originand Development. Vol. 7, Issue 1. International Journal of English and Literature (IJEL) ISSN(P): 2249-6912; ISSN(E): 2249-8028
• Ksenophon, (2007). Kyros’un Eğitimi (Kyrou Paideia), (Çeviren: Furkan Akderin), Alfa Yayınları, 1. Baskı, İstanbul, I. 3‐5; VIII. 5.
• Kuhrt, A. (2008). The Persian Empire: A Corpus of Sources from the Achaemenid Period, Volume 1, Routledge, New York, p. 50.
• Kukathas, C. (1992). ‘Are There Any Cultural Rights?’, Political Theory, C: 20, S: 1, pp. 105-135.
• Kymlicka, W. (1995) Multicultural Citizenship: A Liberal Theory of Minority Rights, Oxford, Clerandon Press, pp. 25-38.
• Lewis, B. (2002), The Arabs in History, Oxford University Press Inc. New York.
• Lindholm, C. (2004). İslami Orta Doğu, Çev. Balkı Şafak, İmge Kitabevi Yayınları, İstanbul.
• Lucassen, L. and Manning, P. (2010). Migration History in World History: Multidisciplinary Approaches. Studies in Global Social History, v. 3. Leiden ; Boston: Brill.
• Macuch. M. (2002). "The Talmudic Expressian Servant of the Fire in the Light of Pahlavi Legal Sources", a.e. XXVI s. 109-129.
• Mcneill, W. H. (1989). Dünya Tarihi (Çev. Alaeddin Şenel), İmge Kitabevi Yayınlan, Ankara.
• Mieroop, M. V. (2004). A History of the Ancient Near East, Ca. 3000-323 BC, Oxford: Blackwell Publishing.
• Moret, A. and Davy. G., (1970). From Tribeto Empire, Social Organization among Primitives and in the Ancient East. New York: Cooper Square.
• Neuman, W. L. (2006). Social Research Methods, Qualitative and Quantitative Approaches. 6. Edition of Pearson Education Inc. Allyn Bacon, USA.
• Pulman, H. (1975). L'eglise et l 'Islamsous TimotheeI (730-823), Beyrut, Darü'l-Maşrık, s. 106.
• Rastoder, S. (2016). Political and Economic Policies of Persian King Cyrus the Great, International Journal of History, Volume 8 Issue 1, p. 37-47.
• Robinson, F. (2005). Cambridge Resimli İslam Dünyası Tarihi, Çev. Zülal Kılıç, Kitap Yayınevi, İstanbul.
• Sarton, G. (1936). The Unity and Diversity of the Mediterranean World, Osiris 2, p. 406-463 [430].
• Sartori, G. (1991). Comparing and Miscomparing. Journal of Theoretical Politics 3(3): 243-257.
• Schmitt, R. (1987). Astyages, Encyclopædia Iranica, Vol. II, Fasc. 8, pp. 873-874.
• Shaked, S. (2008). Religion in the late Sasanian Period: Eran, Aneran, and other Religious Designations, The Sasanian Era The Idea of Iran Volume III, London Middle East Institute, London.
• Steinberg, S. (1981). The Ethnic Myth: Reace, Ethnicity, and Class in America, New York: Atheneum, s.7.
• Stronach, D. (1997). Anshanand Parsa: Early Achaemenid History, Art and Architecture on the Iranian Plateau, In John Curtis ed. Mesopotamia and Iran in the Persian Period, British Museum Press, London.
• Tilly, C. (1984). Big Structures, Large Processes, Huge Comparision. Russel Sage Foundation: New York.
• Waters, M. W. (2014). Ancient Persia: a concisehistory of the Achaemenid Empire, 550-330 BCE. New York, NY, USA: Cambridge University Press.
• Watt, W. M. (1988) “Cultural Identity in Islam and Christianity”, The Journal of Ottoman Studies, VII-VIII, İstanbul, s. 81.
• Wellhausen, J. (1927). The Arab Kingdom and Its Fall, tr. M.G. Meir, Culcatta, p. 441.
• Wiesehöfer, J. (1996). Ancient Persia (from 550 BC to 650 AD), (translated by Azizeh Azodi), I. B. Tauris Publishers, New York.
• Yahaya, M. (2015). The Social and Political Background of the Abbasid Revolution: The Rise of the Abbasid Caliphate, International Journal Of Humanities And Cultural Studies, Volume 2, Issue 3, Tunisia.
• Zakeri, M. (1995). Sasanid soldiers in early Muslim society: the origins of 'Ayyārān and Futuwwa, s.293.