[et_pb_section fb_built=”1″ _builder_version=”4.27.4″ _module_preset=”default” background_color=”#ffefe0″ custom_padding=”95px|||||” hover_enabled=”0″ global_colors_info=”{}” sticky_enabled=”0″][et_pb_row column_structure=”3_5,2_5″ _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}”][et_pb_column type=”3_5″ _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}”][et_pb_text _builder_version=”4.27.4″ _module_preset=”default” text_font=”Poppins||||||||” text_text_color=”#4c4c4c” text_font_size=”25px” text_text_shadow_style=”preset1″ global_colors_info=”{}”]<\/p>\n
Book<\/p>\n
[\/et_pb_text][et_pb_text _builder_version=”4.27.4″ _module_preset=”default” text_font=”Poppins|500|||||||” text_text_color=”#4c4c4c” text_font_size=”21px” global_colors_info=”{}”]<\/p>\n
Ilkhanid Capital Cities: Transcultural Interactions<\/a><\/p>\n [\/et_pb_text][et_pb_text _builder_version=”4.27.4″ _module_preset=”default” text_font=”Poppins|300|||||||” text_text_color=”#4c4c4c” text_font_size=”19px” global_colors_info=”{}”]<\/p>\n Edinburgh University Press, January 2025<\/p>\n [\/et_pb_text][et_pb_text _builder_version=”4.27.4″ _module_preset=”default” text_font=”Poppins|300|||||||” text_text_color=”#515151″ text_font_size=”18px” global_colors_info=”{}”]<\/p>\n This book studies the capital cities founded by the Mongol Ilkhans in Iran during the Ilkhanid period (1256\u20131335). It primarily focuses on two major cities in the northwest of Iran, Ghazaniyya and Sultaniyya, and examines how the court-sponsored urban projects in these two cities reflected the interactions between Perso-Islamic sedentary concepts and Mongolian nomadic traditions. Questioning the earlier reductive scholarly framework that positioned the Mongols as uncultured barbarians, this study stresses the active role of the Mongol elite not only as agents, but also cultural donors in the Perso-Mongol cultural zeitgeist of late thirteenth- and early fourteenth-century Iran. This book provides the reader with a fuller and more convincing picture of the Ilkhanid city, which is characterized in this study by a hybrid quality injected not only into the physical structure of the city, but also into the taste, motivations, and world views of its patrons.<\/p>\n [\/et_pb_text][et_pb_text _builder_version=”4.27.4″ _module_preset=”default” text_font=”Poppins|300|||||||” text_text_color=”#720d23″ text_font_size=”16px” global_colors_info=”{}”]<\/p>\n “Hatef Naiemi offers a much-needed, detailed study of the urban interventions and foundations of the Ilkhanids in Iran within the cross-cultural and multireligious context of the time . . . An invaluable contribution to our trans-regional understanding of this period and its architecture.” [\/et_pb_text][et_pb_text _builder_version=”4.27.4″ _module_preset=”default” text_font=”Poppins|300|||||||” text_text_color=”#720d23″ text_font_size=”16px” global_colors_info=”{}”]<\/p>\n “This welcome study situates Mongol urbanisation in the political, religious and [\/et_pb_text][\/et_pb_column][et_pb_column type=”2_5″ _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}”][et_pb_image src=”https:\/\/onlineacademiccommunity.uvic.ca\/atrihatefnaiemi\/wp-content\/uploads\/sites\/9647\/2025\/07\/Screenshot-2025-07-29-151540.png” title_text=”Screenshot 2025-07-29 151540″ _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}”][\/et_pb_image][\/et_pb_column][\/et_pb_row][et_pb_row column_structure=”3_4,1_4″ _builder_version=”4.27.4″ _module_preset=”default” custom_padding=”||0px|||” global_colors_info=”{}”][et_pb_column type=”3_4″ _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}”][et_pb_text _builder_version=”4.27.4″ _module_preset=”default” text_font=”Poppins||||||||” text_text_color=”#4c4c4c” text_font_size=”25px” text_text_shadow_style=”preset1″ global_colors_info=”{}”]<\/p>\n Articles<\/p>\n [\/et_pb_text][\/et_pb_column][et_pb_column type=”1_4″ _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}”][\/et_pb_column][\/et_pb_row][et_pb_row column_structure=”3_4,1_4″ _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}”][et_pb_column type=”3_4″ _builder_version=”4.27.4″ _module_preset=”default” global_colors_info=”{}”][et_pb_toggle title=”%22In Search of Blessing: The Veneration of the Tomb of Ghazan Khan from the Ilkhanid Period to the Present%22 ” open_toggle_text_color=”#545454″ open_toggle_background_color=”rgba(117,37,49,0.08)” closed_toggle_background_color=”rgba(117,37,49,0.08)” icon_color=”#991224″ open_icon_color=”#991224″ _builder_version=”4.27.4″ _module_preset=”default” title_text_color=”#545454″ title_font=”Poppins|500|||||||” title_font_size=”18px” title_line_height=”1.4em” body_font=”Poppins|300|||||||” body_text_color=”#666666″ body_font_size=”16px” body_line_height=”1.5em” border_width_all=”0px” global_colors_info=”{}”]<\/p>\n Ars Orientalis<\/em> 57 (under review)<\/p>\n Once a center of piety and power on the outskirts of Tabriz, Shanb-i Ghazan was among the most ambitious religious foundations of the Ilkhanid period. This article traces the historical development of the complex, founded by Ghazan Khan (r. 1295\u20131304), examining how his tomb became a site of pilgrimage and memory. Drawing on a wide range of primary sources alongside architectural and archaeological evidence, the study explores the religious, ideological, and political motivations behind Ghazan\u2019s endowment. It argues that Ghazan redefined conventional Islamic practice by positioning himself, not a saint, as the spiritual focal point, marking a notable departure from the tradition of seeking blessings at the tombs of religious figures.<\/p>\n The foundation flourished under the Ilkhanids and early Safavids but later declined due to political conflict, sectarian shifts, and legal reinterpretations of its endowment. Yet, despite warfare, earthquakes, and neglect, the tomb\u2019s sanctity persisted in local practices into the late nineteenth century. Although modern development has erased much of the original complex, traces of its circular layout and architectural fragments still echo its enduring legacy in the urban fabric of Tabriz.<\/p>\n [\/et_pb_toggle][et_pb_toggle title=”%22Emin Minaret, Turfan%22″ open_toggle_text_color=”#545454″ open_toggle_background_color=”rgba(117,37,49,0.08)” closed_toggle_background_color=”rgba(117,37,49,0.08)” icon_color=”#991224″ open_icon_color=”#991224″ _builder_version=”4.27.4″ _module_preset=”default” title_text_color=”#545454″ title_font=”Poppins|500|||||||” title_font_size=”18px” title_line_height=”1.4em” body_font=”Poppins|300|||||||” body_text_color=”#666666″ body_font_size=”16px” body_line_height=”1.5em” border_width_all=”0px” global_colors_info=”{}”]<\/p>\n In Medieval Islamic History in 50 Objects<\/em>, edited by Marcus Milwright. Routledge (forthcoming)<\/p>\n The Emin Minaret, or Sugongta (tower of Sugong), is attached to an expansive, yet undecorated, mosque in Turfan (Turpan), located in the Xinjiang Uyghur Autonomous Region of China. While geographically and politically part of China, Turfan\u2019s religious and architectural heritage is distinct from the mainstream traditions of Chinese architecture and religion. This chapter argues that the Emin Minaret exemplifies this rich fusion through its concept, design, layout, and decoration, reflecting an intriguing combination of regional and external architectural and artistic styles.<\/p>\n [\/et_pb_toggle][et_pb_toggle title=”%22Rock-Cut Panel with Dragons, Viar (Dash Kassan) Complex, Near Sultaniyya%22″ open_toggle_text_color=”#545454″ open_toggle_background_color=”rgba(117,37,49,0.08)” closed_toggle_background_color=”rgba(117,37,49,0.08)” icon_color=”#991224″ open_icon_color=”#991224″ _builder_version=”4.27.4″ _module_preset=”default” title_text_color=”#545454″ title_font=”Poppins|500|||||||” title_font_size=”18px” title_line_height=”1.4em” body_font=”Poppins|300|||||||” body_text_color=”#666666″ body_font_size=”16px” body_line_height=”1.5em” border_width_all=”0px” global_colors_info=”{}”]<\/p>\n In Medieval Islamic History in 50 Objects<\/em>, edited by Marcus Milwright. Routledge (forthcoming)<\/p>\n This chapter discusses two rock-cut panels that face each other, both featuring designs of Chinese-style dragons. The panels are situated within an unfinished rock-cut complex locally known as the temple of Dash Kassan. The complex is located near the village of Viar, approximately 30 km south-southeast of Sultaniyya. Despite being in ruins and lesser-known among scholars, the building is a significant Ilkhanid monument, showcasing the transculturalism that characterises the religion, art, and architecture of the Ilkhanid period.<\/p>\n [\/et_pb_toggle][et_pb_toggle title=”%22Confronting the Foreigner: Common Policies of Rashid al-Din and Liu Bingzhong on Mongol Rule in Iran and China%22″ open_toggle_text_color=”#545454″ open_toggle_background_color=”rgba(117,37,49,0.08)” closed_toggle_background_color=”rgba(117,37,49,0.08)” icon_color=”#991224″ open_icon_color=”#991224″ _builder_version=”4.27.4″ _module_preset=”default” title_text_color=”#545454″ title_font=”Poppins|500|||||||” title_font_size=”18px” title_line_height=”1.4em” body_font=”Poppins|300|||||||” body_text_color=”#666666″ body_font_size=”16px” body_line_height=”1.5em” border_width_all=”0px” global_colors_info=”{}”]<\/p>\n Journal of the Royal Asiatic Society <\/em>32, no. 3, (2022): 613\u2013633. Published online: 06 September 2021<\/p>\n https:\/\/doi.org\/10.1017\/S1356186321000638<\/a><\/p>\n This article discusses the career of three historical figures who had a position of authority in the courts of the Ilkhans and the Great Khans of the Mongol Empire in China: Rashid al-Din Tabib, the Persian statesman and historian; Liu Bingzhong, Qubilai Khan\u2019s Chinese counsellor; and Bolad Aqa, the famed Mongol tribesman. This study raises the question of whether Rashid al-Din\u2019s policies, when he was in office as the vizier of Ghazan Khan, were modelled in some respects on the approach of the Chinese nobles\u2014Liu in particular\u2014to the Mongols during the early stages of the Mongol rule over China. In addition, taking into account Bolad\u2019s noticeable presence in the courts of the Mongols in Ilkhanid Iran and Yuan China, it seeks to shed light on his role as an intermediary and a possible conduit for Chinese political thoughts to reach Rashid al-Din.<\/p>\n [\/et_pb_toggle][et_pb_toggle title=”%22The Ilkhanid City of Sultaniyya: Some Remarks on the Citadel and the Outer City%22 ” open_toggle_text_color=”#545454″ open_toggle_background_color=”rgba(117,37,49,0.08)” closed_toggle_background_color=”rgba(117,37,49,0.08)” icon_color=”#991224″ open_icon_color=”#991224″ _builder_version=”4.27.4″ _module_preset=”default” title_text_color=”#545454″ title_font=”Poppins|500|||||||” title_font_size=”18px” title_line_height=”1.4em” body_font=”Poppins|300|||||||” body_text_color=”#666666″ body_font_size=”16px” body_line_height=”1.5em” border_width_all=”0px” global_colors_info=”{}”]<\/p>\n
\u2014 <\/span>Patricia Blessing, Stanford University<\/em><\/p>\n
social history of Iran and surrounding regions. Hatef Naiemi shows how cities
developed under the Mongols were sites of acculturation, serving the needs of
both the foreign military elite who founded them and the indigenous population that inhabited them.”
\u2014 <\/span>Stefan Kamola, Austrian Academy of Sciences<\/em><\/p>\n