Woman in Qizilbash-Turkmen Society during Safavid Period (Tajlu Begum: an Example of Qizilbash Woman)
İlgar BaharluDuring the history of the Safavid State, an important phase of Alevism-Bektashism, periodic differences occurred in the view of women’s place and importance in society. Both in the Safavid State’s foundation stage and in Shah Tahmasb’s first rule, women filled important positions in policy, the economy, and the army. Chronicles of the period and travel literature recorded women’s active role in society. Later however, consequent to socio-cultural and, particularly, faith-related reasons, a woman’s area of activity was restricted, and she gradually and steadily lost her previous social position. Woman, earlier an important figure in society from battlefield to economy and policy to worship, came, over time to be perceived as an object and to be constricted into in harems. Tajlu Begum (Shah Bige Begum), a member of the Mawsillu tribe ruling Diyarbakir, emerges to symbolize women’s position in Qizilbash society during the years following the Safavid State’s foundation. But Tajlu Begum’s social position was not specific solely to her and the Safavid State. In Turkish history, many women have led the state and been proactive politically. Likewise, the nearby Alp (Warrior) woman is positioned similarly in the Turkish epic tradition and Turkish mythology. In fact, Qizilbash women and Tajlu Begum’s actions and attitudes are structured similarly according to the perception of women within the Turkish State tradition.
Safevi Dönemi Kızılbaş Türkmen Toplumunda Kadın (Bir Kızılbaş Kadın Örneği Taçlı Begüm)
İlgar BaharluAlevi-Bektaşi inancının tarihî seyri içerisinde önemli bir evreyi oluşturan Safevi Devleti’nin, kadının yeri ve önemi hususunda dönemsel farklılıklara sahip olduğu görülmektedir. Safevi Devleti’nin hem kuruluş aşamasında hem de Şah Tahmasb döneminin ilk yarısında kadın, siyasette, ekonomide ve orduda önemli bir konumda yer alır. Dönemin kroniklerinde ve Safevi coğrafyasını ziyaret eden seyyahların eserlerinde kadının toplumda aktif bir rol üstlendiği görülmektedir. Ne var ki ilerleyen zamanda sosyo-kültürel ve özellikle itikadî sebepler neticesinde kadının toplumsal yaşamdaki faaliyet alanı kısıtlanmış ve giderek bahsi geçen konumunu kaybettiği tespit edilmiştir. Savaş meydanından ekonomiye; siyasetten ibadete kadar toplumunda önemli bir figür olan kadın zamanla haremlere sıkıştırılmış bir nesne olarak algılanmaya başlanmıştır. Diyarbakır’a hâkim olan Musullu oymağına mensup Taçlı Begüm (Şah Bige Hanım), devletin kuruluşunu takip eden yıllarda Kızılbaş toplumunda kadının konumunu gösteren bir simge olarak öne çıkar. Taçlı Begüm’ün konumu ve toplumu içerisindeki varlığı yalnız kendisi ve Safevi Devleti’ne has bir durum değildir. Türk tarihinde devleti yönlendiren siyasette irade sahibi olan birçok kadına rastlanır. Keza Türk destancılık geleneği ve Türk mitolojisinde de alpın yanında benzer özellikleri ile kadın da konumlandırılır. Nitekim Kızılbaş kadının ve Taçlı Begüm’ün duruş ve eylemlerinin Türk devlet geleneği içerisindeki kadın algısı ile benzer ve birbirini izleyen bir yapıyı ifade ettiği söylenebilir.
In the Turkish system of thought, man and woman are positioned together—managing life and all kinds of business, with counseling—to maintain the order in social life. Woman partners with her husband, her family, and the fate of the society to which she belongs. Moreover, this situation is reflected in the Turkish State tradition. Women direct state politics, mentor, manage the state when it comes to their roles, and fulfill positions in the management system. Overall, the belief system reflects women’s main position in all areas of public life. In the Alevi-Bektashi tradition, Fatma is the daughter of the Prophet Muhammad, the wife of the Prophet Ali, and, on the other hand, the mother of imams. Thus, she converges on “kut” and keeps it going.
During the history of the Safavid State, an important phase of Alevism-Bektashism, periodic differences occurred in the view of women’s place and importance. Both in the Safavid State’s foundation stage and in Shah Tahmasb’s first ruling area, women filled important positions in policy, the economy, and the army. Chronicles of the period and travel literature recorded women’s active role in society. Later however, consequent to socio-cultural and, particularly, faith-related reasons, a woman’s area of activity was restricted, and she gradually and steadily lost her earlier social position. Woman, previously an important figure in society from battlefield to economy and policy to worship, came, over time to be perceived as an object and to be constricted into harems. Tajlu Begum (Shah Bige Begum), a member of the Mawsillu tribe ruling Diyarbakir, emerges to symbolize women’s position in Qizilbash society during the years following the Safavid State’s foundation.
After Shah Ismail’s death, the new worldview that emerged during Tahmasb’s reign led to the decline of women’s role in society, the economy, and politics. Influenced especially on theological and social issues by the new Shia sect scholars, Tahmasb’s edicts or approvals of these scholars’ orders can be considered beginning steps in pushing women to the background of social life. Even in the field of faith, this occurred in a way that did not conform the AleviBektashi belief system’s spirit as manifested in economics and politics. Consequently, woman, a complementary figure in Qizilbash society at every life stage—from worship to economic and social life—was over time compressed into harems, seen as a sexual object, and limited in her field of activity: so much so that in the period after Tahmasb, various methods of keeping women away from men were used, and, under Shah Abbas I, some areas were designated as “women-only” on a certain day of the week.
During Shah Ismail’s reign, Tajlu Begum (Shah Bige Khanum), who belonged to the Musullu tribe that dominated Diyarbakir on women’s place in society, is an important example. She was Shah Ismail’s “right-hand man,” wife, gun mate, and comrade during his lifetime. She had a stake in administration of the state, directed politics, and dismissed or disenfranchised high authorities such as viziers and emirs. Besides that, folk listened to her word in mediation of disputes. She negotiated for war or peace, having a say in the state’s foreign policy as well as in domestic politics. When the time came, she was present in battle with a sword, and when necessary, managed the state after the sultan’s death, preventing it from falling apart. In addition to being the Shah’s wife and performing all these actions, Tajlu Begum complemented Shah Ismail, the Murshid-i Kamil of the Qizilbash. Thus, she became exemplary in representing Turkish women in history and culture.
But Tajlu Begum’s social position was not specific solely to her and the Safavid State. In Turkish history, many women have led the state and been proactive politically. Likewise, the nearby Alp (Warrior) woman is positioned similarly in the Turkish epic tradition and Turkish mythology. In fact, Qizilbash women and Tajlu Begum’s actions and attitudes are structured similarly according to perception of women within the Turkish State tradition. During the conditions of the day, all members of society continually struggled together, and women’s mobility in the social status they deserve allowed them to overcome difficulties and maintain woman-centered religious roots in the Alevi-Bektashi belief system.
