ABSTRACT

This paper makes two main contributions to Safavid-Kizilbash studies. First, it subjects millenarianism of the Safavid-Kizilbash movement, which has been commonly accepted but only briefly mentioned thus far, to analytical scrutiny by using concepts from the millenarian literature. Second, by critically engaging the neo-institutionalist literature, it develops and applies an ecosystemic institutionalist framework that takes ideas seriously to account for the rise and demise of this Sufistic millenarianism. The post-Timurid period constituted a critical juncture conducive to millenarian movements in the Western Asian ecosystem. Facilitated by this favourable climate, Safavid-Kizilbash millenarianism rose on an innovative articulation of ʿAlid Sufism in the Perso-Islamic ideational tradition and tribal corporatism in the Turco-Mongol political tradition. However, the institutional requirements of state building coupled with ecosystemic pressures led the Safavids to drop Sufistic millenarianism in favour of a shariʿa-centric Twelver Shiʿism, leaving the Anatolian Kizilbash as an inward-looking, defensive community under Ottoman rule.

摘要

本文对 Safavid-Kizilbash 研究做出了两个主要贡献。首先，它通过使用千禧年文献中的概念，对 Safavid-Kizilbash 运动的千禧年主义进行了分析审查，该运动已被普遍接受，但迄今为止仅被简要提及。其次，通过批判性地参与新制度主义文学，它开发并应用了一个生态制度主义框架，该框架认真对待思想以解释这种苏菲派千禧年主义的兴起和消亡。后帖木儿时期构成了有助于西亚生态系统千年运动的关键时刻。得益于这种有利的气候，Safavid-Kizilbash 千禧年主义兴起于对波斯-伊斯兰观念传统中的 ʿAlid Sufism 和突厥-蒙古政治传统中的部落社团主义的创新表述。然而，国家建设的制度要求加上生态系统的压力导致萨法维王朝放弃了苏非派千禧年主义，转而支持以伊斯兰教为中心的 Twelver Shiʿism，使安纳托利亚克孜尔巴什成为奥斯曼帝国统治下的一个内向型防御社区。