Welcome, I hope you will enjoy your stay here â!
I'm Niniane and I'm passionate about women's history. My sideblog is City of Ladies. From queens to warriors and artists, it's the place to learn about the women who made history.
My other hobbies include reading (mainly historical fiction, fantasy and non-fiction), drawing, cooking, journaling...and of course, writing!
I write both original stories and fanfictions and am a proud OC creator.
â§My current speciality is writing about age of sail media (currently Master and Commander and The Terror). But it comes with a twist: I'm adding more women to these stories by taking advantage of all the possibilities history has to offer!
â§Daughter of the dawn is my current WIP. It comes with both English and French versions.
Here are some important tags for navigation:
â§ #my ocs for information about my original characters (#Mary being the heroine of my current WIP.)
â§ #women in history for well...women in history, with special focus on: #warrior women #seawomen and #protofeminists
â§#niniane's drawing journey because I draw things sometimes, for fun and without pretension
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A Sufi master, AghÄ-Yi Buzurg (d. 1523) was a figure of great authority. Far from being a secluded ascetic, she dealt with rivals, protected her disciples, and interceded with the royal court.
The Great Lady
AghÄ-Yi Buzurg was active in Bukhara, a major centre of religious education, during the 16th century. Most of what is known about her comes from the Mazhar al-ajaib, a text written by her disciple Hafiz Basir in 1565. Little is therefore known about her origins. Even her personal name has been lost, as AghÄ-Yi Buzurg can be translated as âThe Great Lady.â
Some information is nonetheless available regarding her family. Her father may not have originally come from the region, and she had two foster brothers. AghÄ-Yi Buzurg played an important role in the spiritual lives of her male relatives, advising and guiding them on her path. Whether she was married or not remains unclear.
Although AghÄ-Yi Buzurg occupied an unusual position for a woman, her disciple offered no justification for it and presented it as entirely natural. Her sanctity mattered more. As an older woman, she was perceived as a sexless figure, able to bypass social and spatial restrictions. She also likely benefited from the deep respect traditionally accorded to mothers in Muslim culture.
A public figure
AghÄ-Yi Buzurg was a highly public figure whose authority did not depend on a man. Her followers included both men and women. Remarkable women emerged among her disciples, notably Bibi Azal Bakht, who had been trained in medicine by her father and travelled extensively throughout the region to meet other physicians. One of AghÄ-Yi Buzurgâs patrons was the influential royal consort Moghul Khanim.
AghÄ-Yi Buzurg acted as a spiritual leader and teacher, her income coming from offerings and endowments provided by her community. She lived during a period of major sociopolitical, religious, and economic upheaval in the Persianate world following the fall of the Timurid dynasty in the early 1500s. Religious communities were deeply affected by political instability, and false accusations could prove deadly.
AghÄ-Yi Buzurg therefore worked to protect her followers, involving herself in financial management and communal leadership while using her ties to the royal court. She also became involved in struggles against powerful rivals.
Dealing with rivals
Competition for spiritual authority was intense, and AghÄ-Yi Buzurg proved more than capable of confronting her opponents. One of her rivals was Mir-i Arab, another influential religious figure who conspired against her disciples. When his plots were exposed, AghÄ-Yi Buzurg retaliated immediately, using her network to orchestrate his public humiliation. Mir-i Arab reportedly continued to resent her long after her death.
AghÄ-Yi Buzurg was also engaged in another kind of rivalry, although her opponent had long been dead. She frequently proclaimed her superiority over the 8th-century female Sufi saint RÄbiâa al-âAdawiyya. She showed a clear desire to surpass her spiritual legacy.
The ladyâs shrine
AghÄ-Yi Buzurg died from heart failure and liver disease. Bibi Azal Bakht did everything she could to cure her. During her final moments, she was surrounded by the women of her community, including Moghul Khanim.
She was deeply mourned by her disciples. Mir-i Arab attempted to take revenge by destroying her tomb. However, he failed, lost the favor of the court, and was exiled. Even in death, AghÄ-Yi Buzurg had the last word.
Her shrine near Bukhara, in modern-day Uzbekistan, still receives visitors seeking her blessings.
If you enjoy this blog, consider supporting me on Ko-fi!
Further reading:Â
Shanazarova Aziza, Female Religiosity in Central Asia: Sufi Leaders in the Persianate World
Shanazarova Aziza, âOld women: Transcendence of gender hierarchy, visibility, and authorityâ
IF YOU SEE ANY PAINTING BY "EMILE CORSI" ON HERE, DO NOT REBLOG IT THINKING IT'S REAL AND FROM THE 1800s. IT IS AI-GENERATED AND EMILE CORSI IS NOT A HISTORICAL FIGURE
And if you love the vibes and wish you could find something similar painted by a real person, let me introduce you to John William Waterhouse, on whose work the AI was definitely trained:
The Carpentras Stele, the first ancient inscription ever identified as "Aramaic", 4th century BCE.
The Carpentras Stele is an Egyptian-style funerary monument inscribed in Aramaic and now preserved in the BibliothÚque Inguimbertine in Carpentras, France. It commemorates a woman named Taba, depicting her before the underworld god Osiris and later as a deceased person being prepared for burial. The inscription follows Egyptian funerary traditions, praising her virtuous life and wishing her well in the afterlife.
The stele is historically significant as the first Northwest Semitic inscription ever published in modern times and the first Aramaic text to be published, although it was initially mistaken for Phoenician. Discovered in the 18th century, it sparked a long scholarly debate over its language and literary form. By the early 19th century, scholars had conclusively identified the inscription as Aramaic, with some of its vocabulary showing parallels to the Aramaic found in the biblical Books of Daniel and Ruth. Today it is catalogued as KAI 269, CIS II 141, and TAD C20.5.
Anya is live and ready to show you everything. Watch her strip, dance, and perform exclusive shows just for you. Interact in real-time and make your fantasies come true.
â Live Streamingâ Interactive Chatâ Private Showsâ HD Quality
Anya is LIVE right now
FREE
Free to watch âą No registration required âą HD streaming
A Sufi master, AghÄ-Yi Buzurg (d. 1523) was a figure of great authority. Far from being a secluded ascetic, she dealt with rivals, protected her disciples, and interceded with the royal court.
The Great Lady
AghÄ-Yi Buzurg was active in Bukhara, a major centre of religious education, during the 16th century. Most of what is known about her comes from the Mazhar al-ajaib, a text written by her disciple Hafiz Basir in 1565. Little is therefore known about her origins. Even her personal name has been lost, as AghÄ-Yi Buzurg can be translated as âThe Great Lady.â
Some information is nonetheless available regarding her family. Her father may not have originally come from the region, and she had two foster brothers. AghÄ-Yi Buzurg played an important role in the spiritual lives of her male relatives, advising and guiding them on her path. Whether she was married or not remains unclear.
Although AghÄ-Yi Buzurg occupied an unusual position for a woman, her disciple offered no justification for it and presented it as entirely natural. Her sanctity mattered more. As an older woman, she was perceived as a sexless figure, able to bypass social and spatial restrictions. She also likely benefited from the deep respect traditionally accorded to mothers in Muslim culture.
A public figure
AghÄ-Yi Buzurg was a highly public figure whose authority did not depend on a man. Her followers included both men and women. Remarkable women emerged among her disciples, notably Bibi Azal Bakht, who had been trained in medicine by her father and travelled extensively throughout the region to meet other physicians. One of AghÄ-Yi Buzurgâs patrons was the influential royal consort Moghul Khanim.
AghÄ-Yi Buzurg acted as a spiritual leader and teacher, her income coming from offerings and endowments provided by her community. She lived during a period of major sociopolitical, religious, and economic upheaval in the Persianate world following the fall of the Timurid dynasty in the early 1500s. Religious communities were deeply affected by political instability, and false accusations could prove deadly.
AghÄ-Yi Buzurg therefore worked to protect her followers, involving herself in financial management and communal leadership while using her ties to the royal court. She also became involved in struggles against powerful rivals.
Dealing with rivals
Competition for spiritual authority was intense, and AghÄ-Yi Buzurg proved more than capable of confronting her opponents. One of her rivals was Mir-i Arab, another influential religious figure who conspired against her disciples. When his plots were exposed, AghÄ-Yi Buzurg retaliated immediately, using her network to orchestrate his public humiliation. Mir-i Arab reportedly continued to resent her long after her death.
AghÄ-Yi Buzurg was also engaged in another kind of rivalry, although her opponent had long been dead. She frequently proclaimed her superiority over the 8th-century female Sufi saint RÄbiâa al-âAdawiyya. She showed a clear desire to surpass her spiritual legacy.
The ladyâs shrine
AghÄ-Yi Buzurg died from heart failure and liver disease. Bibi Azal Bakht did everything she could to cure her. During her final moments, she was surrounded by the women of her community, including Moghul Khanim.
She was deeply mourned by her disciples. Mir-i Arab attempted to take revenge by destroying her tomb. However, he failed, lost the favor of the court, and was exiled. Even in death, AghÄ-Yi Buzurg had the last word.
Her shrine near Bukhara, in modern-day Uzbekistan, still receives visitors seeking her blessings.
If you enjoy this blog, consider supporting me on Ko-fi!
Further reading:Â
Shanazarova Aziza, Female Religiosity in Central Asia: Sufi Leaders in the Persianate World
Shanazarova Aziza, âOld women: Transcendence of gender hierarchy, visibility, and authorityâ
Anya is live and ready to show you everything. Watch her strip, dance, and perform exclusive shows just for you. Interact in real-time and make your fantasies come true.
â Live Streamingâ Interactive Chatâ Private Showsâ HD Quality
Anya is LIVE right now
FREE
Free to watch âą No registration required âą HD streaming
Autant dire quâĂ cinquante contre une dizaine de fidĂšles, le maitre nâavait pas fait long feu⊠mais il fallait pas non plus trop trainer dans les parages avant que les voisins se rendent compte de ce qui se passaient, rassemblent plus dâhommes ou rameutent la garnison et les crucifient tousâŠ
â Non⊠je⊠je crois pas⊠câest bizarre⊠on dirait de la magie mais, jâen ai jamais vu de pareille⊠lĂ -bas⊠entre les chariots⊠je⊠je sais pas ce qui se passe !
« Pas sĂ»r que les Aberrations puisse avoir froid mais, on sait jamaisâŠÂ »
Une fois Ă un bras prudent dâelle, la femme sâaccroupit Ă sa hauteur, soufflant doucement pour ne pas lâeffrayer, mĂȘme si lâAberration ne semblait pas farouche du tout, mais plutĂŽt curieuse.
â Mieux⊠Bon, maintenant, il faut quâon arrive Ă tâemmener jusquâĂ mon chariot⊠souffla-t-elle en se relevant dâun coup sans trop y penser. On doit bien avoir des vĂȘtements pour toi quelque⊠eh ! Attention !
Anya is live and ready to show you everything. Watch her strip, dance, and perform exclusive shows just for you. Interact in real-time and make your fantasies come true.
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Anya is LIVE right now
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Free to watch âą No registration required âą HD streaming
Featured â Magnificent Century: KosĂ«m Episode 5
Description â Gifted to Nasya by Safiye Sultan, the gown incorporates the Venician colour palette and adaptations of European styling, including a renaissance-esque necklace and hooped skirts. The bodice, straps and lining of the skirt are beaded and embroidered in abstract floral patterns, incorporating thread of fold and seed pearls. The sleeves are puffed at the neckline, then fitted with embroidered lining to the wrist. The silk of the skirts is ruched at the bustle, with the colouring of the gown matching the floral headpiece braided into her hair.