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Wikipedia talk:Selected anniversaries/February 26

Could someone delete one entry from this list, since there are 5 of them plus a national holyday? And could someone explain why this page is protected from editing? --Panairjdde 18:27, 21 Feb 2005 (UTC)
 * Please see my talk page. -- PFHLai 22:32, 2005 Feb 24 (UTC)

Bolding
This was asked on the mainpage's talk page and it got me thinking. Shouldn't "World Trade Center bombing" be bolded and not Ramzi Yousef. I mean, the bombing is the event that occured today which makes it notable, not the bomber. -- SmthManly  / ManlyTalk  / ManlyContribs  20:41, 26 February 2006 (UTC)

 * Not really. Bolding was done to feature a page.  For instance, a famous general won a war. The general's page was featured on the anniversary of the victory, with the link bolded. If the article about the war is a stub (or carries a NPOV tag, etc.), we will never bold the link to that page. Otherwise, both links may be bolded. I may switch things around from year to year. Sometimes, I had to pick one over the other if someone posted a cleanup tag, etc.  There is also the issue of not featuring the same page twice within the same year, diversity of topics and things like that to worry about ..... In today's case, bolding the link to either the bomber or the bombing is fine. -- PFHLai 08:32, 27 February 2006 (UTC)

2012 notes
— howcheng  {chat} 06:56, 25 February 2012 (UTC)
 * Deleted: Treaty of Roskilde (moved to March 8, the Gregorian date), Hundred Days (appears on March 20, which is a more relevant date)
 * Omitted: Nick Leeson (blurb featured Barings Bank last year, which is now ineligible)
 * Included: Kinemacolor (first appearance), Ghost rockets (first appearance), WorldWideWeb (4th appearance, last in 2009)
 * Repeats: Livery Stable Blues (2nd consecutive appearance, 2 total), Vincent Massey (2nd consecutive appearance, 2 total)

2013 notes
— howcheng  {chat} 08:02, 25 February 2013 (UTC)
 * Omitted: Kinemacolor; Livery Stable Blues; Ghost rockets; Vincent Massey; Nick Leeson
 * Included: Nabonassar (first appearance); Valentinian I (6th appearance, last in 2010; rescued from Ineligible); Napoleon (12th appearance, last in 2010; blurb previously featured Hundred Days, but that is used on March 20 instead); Luftwaffe (4th appearance, last in 2006; rescued from Ineligible)
 * Repeats: WorldWideWeb (2nd consecutive appearance, 5 total)

2014 notes
— howcheng  {chat} 06:44, 25 February 2014 (UTC)
 * Rescued from Ineligible (unused): Robert Watson-Watt
 * New articles (unused): Mongol siege of Kaifeng (was just on DYK on 28 December 2013)
 * Omitted: Nabonassar; Luftwaffe; WorldWideWeb
 * Included: Livery Stable Blues (3rd appearance, last in 2012); February 26 Incident (2nd appearance, last in 2010; rescued from Ineligible); Nick Leeson (2nd appearance, last in 2012)
 * Repeats: Valentinian I (2nd consecutive appearance, 7 total); Napoleon (2nd consecutive appearance, 13 total)

2015 notes
— howcheng  {chat} 06:10, 25 February 2015 (UTC)
 * Omitted: Valentinian I; Livery Stable Blues; February 26 Incident
 * Included: Mongol siege of Kaifeng (first appearance); Robert Watson-Watt (7th appearance, last in 2010; 80th anniversary); Vincent Massey (3rd appearance, last in 2012)
 * Repeats: Napoleon (3rd consecutive appearance, 14 total; 200th anniversary); Nick Leeson (2nd consecutive appearance, 3 total; 20th anniversary)

2016 notes
— howcheng  {chat} 17:07, 24 February 2016 (UTC)
 * Omitted: Napoleon; Robert Watson-Watt; Vincent Massey; Nick Leeson
 * Included: Nabonassar (2nd appearance, last in 2013); February 26 Incident (3rd appearance, last in 2014); WorldWideWeb (6th appearance, last in 2013; 25th anniversary); 2008 New York Philharmonic visit to North Korea (first appearance)
 * Repeats: Mongol siege of Kaifeng (2nd consecutive appearance, 2 total)

2017 notes
Mackensen (talk) 19:23, 25 February 2017 (UTC)
 * Omitted: February 26 Incident; 2008 New York Philharmonic visit to North Korea
 * Deleted: Ayyám-i-Há (moved to February 25); WorldWideWeb (moved to December 25); Vincent Massey (moved to February 28); Tsagaan Sar (moved to February 27)
 * Included: Napoleon (4th appearance, last in 2015); Livery Stable Blues (4th appearance, last in 2014; 100th anniversarsy); 2013 Luxor hot air balloon crash (first appearance); Levi Strauss (2nd appearance, last in 2012; also appears on May 20 so should not have been included today but nobody was paying attention); Mary Whiton Calkins (first appearance)
 * Repeats: Nabonassar (2nd consecutive appearance, 3 total); Mongol siege of Kaifeng (3rd consecutive appearance, 3 total)

2018 notes
— howcheng  {chat} 22:53, 26 February 2018 (UTC)
 * Moved to Ineligible: Kinemacolor (maintenance)
 * Omitted: Saviours' Day (deleted—date not certain); Liberation of Kuwait campaign (ineligible—maintenance); Nabonassar; Livery Stable Blues; 2013 Luxor hot air balloon crash; Levi Strauss; Mary Whiton Calkins
 * Included: HMHS Britannic (2nd appearance, last in 2017; moved from November 21); Robert Watson-Watt (8th appearance, last in 2015); 2008 New York Philharmonic visit to North Korea (2nd appearance, last in 2016; 10th anniversary); John de Vere, 12th Earl of Oxford (first appearance); Herbert Henry Dow (first appearance); Recep Tayyip Erdoğan (first appearance)
 * Repeats: Mongol siege of Kaifeng (4th consecutive appearance, 4 total); Napoleon (2nd consecutive appearance, 16 total)

2019 notes
— howcheng  {chat} 17:40, 26 February 2019 (UTC)
 * Deleted: Levi Strauss (already included on May 20)
 * New articles (unused): Thomas-Alexandre Dumas
 * Omitted: Mongol siege of Kaifeng; HMHS Britannic; Robert Watson-Watt; 2008 New York Philharmonic visit to North Korea; John de Vere, 12th Earl of Oxford; Herbert Henry Dow; Recep Tayyip Erdoğan
 * Included: Nabonassar (4th appearance, last in 2017); Luftwaffe (5th appearance, last in 2013); Superliner (railcar) (first appearance; 40th anniversary); Shooting of Trayvon Martin (first appearance); Archibald Campbell, 9th Earl of Argyll (first appearance); Nadezhda Krupskaya (first appearance); Howard Hanson (first appearance)
 * Repeats: Napoleon (3rd consecutive appearance, 17 total)

2020 notes
— howcheng  {chat} 16:37, 27 February 2020 (UTC)
 * Omitted: Nabonassar; Napoleon; Luftwaffe; Superliner (railcar); Shooting of Trayvon Martin; Archibald Campbell, 9th Earl of Argyll; Nadezhda Krupskaya; Howard Hanson
 * Included: Battle of Benevento (5th appearance, last in 2009; rescued from Ineligible); Janszoon voyage of 1605–06; February 26 Incident (4th appearance, last in 2016); Barings Bank/Nick Leeson (Barings: 3rd appearance, last in 2011; Leeson: th appearance, last in 2016; 25th anniversary); Lorenzino de' Medici (first appearance); Thomas-Alexandre Dumas (first appearance); Joseph Wapner (first appearance)

2021 notes
— howcheng  {chat} 19:59, 27 February 2021 (UTC)
 * Moved to Ineligible: Mary Whiton Calkins (maintenance)
 * Omitted: Battle of Benevento; Janszoon voyage of 1605–06; February 26 Incident; Lorenzino de' Medici; Thomas-Alexandre Dumas; Joseph Wapner
 * Included: Nabonassar (5th appearance, last in 2019); Napoleon (18th appearance, last in 2019); 2013 Luxor hot air balloon crash (2nd appearance, last in 2017); Fatima bint al-Ahmar (first appearance); Kenneth Edgeworth (first appearance); Howard Hanson (2nd appearance, last in 2019; 40th anniversary)
 * Repeats: Barings Bank/Nick Leeson (2nd consecutive appearance; Barings: 4 total; Leeson: 5 total)

2022 notes
— howcheng  {chat} 05:58, 27 February 2022 (UTC)
 * Deleted: Mongol siege of Kaifeng (moved to May 29)
 * Omitted: Nabonassar; Barings Bank; 2013 Luxor hot air balloon crash; Fatima bint al-Ahmar; Kenneth Edgeworth; Howard Hanson
 * Included: Janszoon voyage of 1605–06 (2nd appearance, last in 2020); Livery Stable Blues (5th appearance, last in 2017); Robert Watson-Watt (9th appearance, last in 2018); Killing of Trayvon Martin (2nd appearance, last in 2019; 10th anniversary); Manfred, King of Sicily (2nd appearance, last in 2005); Camille Flammarion (first appearance); Raosaheb Gogte (first appearance)
 * Repeats: Napoleon (2nd consecutive appearance, 20 total; also appeared on May 5 last year for his 200th death anniversary)


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Chemical decomposition

Chemical decomposition, or chemical breakdown, is the process or effect of simplifying a single chemical entity (normal molecule, reaction intermediate, etc.) into two or more fragments. Chemical decomposition is usually regarded and defined as the exact opposite of chemical synthesis. In short, the chemical reaction in which two or more products are formed from a single reactant is called a decomposition reaction.

The details of a decomposition process are not always well defined. Nevertheless, some activation energy is generally needed to break the involved bonds and as such, higher temperatures generally accelerates decomposition. The net reaction can be an endothermic process, or in the case of spontaneous decompositions, an exothermic process.

The stability of a chemical compound is eventually limited when exposed to extreme environmental conditions such as heat, radiation, humidity, or the acidity of a solvent. Because of this chemical decomposition is often an undesired chemical reaction. However chemical decomposition can be desired, such as in various waste treatment processes.

For example, this method is employed for several analytical techniques, notably mass spectrometry, traditional gravimetric analysis, and thermogravimetric analysis. Additionally decomposition reactions are used today for a number of other reasons in the production of a wide variety of products. One of these is the explosive breakdown reaction of sodium azide [(NaN3)2] into nitrogen gas (N2) and sodium (Na). It is this process which powers the life-saving airbags present in virtually all of today's automobiles.

Decomposition reactions can be generally classed into three categories; thermal, electrolytic, and photolytic decomposition reactions.

Reaction formula
In the breakdown of a compound into its constituent parts, the generalized reaction for chemical decomposition is:

 * AB → A + B (AB represents the reactant that begins the reaction, and A and B represent the products of the reaction)

An example is the electrolysis of water to the gases hydrogen and oxygen:

 * 2 H2O → 2 H2 + O2

Additional examples
An example of a spontaneous (without addition of an external energy source) decomposition is that of hydrogen peroxide which slowly decomposes into water and oxygen (see video at right ):

 * 2 H2O2 → 2 H2O + O2

This reaction is one of the exceptions to the endothermic nature of decomposition reactions.

Other reactions involving decomposition do require the input of external energy. This energy can be in the form of heat, radiation, electricity, or light. The latter being the reason some chemical compounds, such as many prescription medicines, are kept and stored in dark bottles which reduce or eliminate the possibility of light reaching them and initiating decomposition.

When heated, carbonates will decompose. A notable exception is carbonic acid, (H2CO3). Commonly seen as the "fizz" in carbonated beverages, carbonic acid will spontaneously decompose over time into carbon dioxide and water. The reaction is written as:

 * H2CO3 → H2O + CO2

Other carbonates will decompose when heated to produce their corresponding metal oxide and carbon dioxide. The following equation is an example, where M represents the given metal:

 * MCO3 → MO + CO2

A specific example is that involving calcium carbonate:
 * CaCO3 → CaO + CO2

Metal chlorates also decompose when heated. In this type of decomposition reaction, a metal chloride and oxygen gas are the products. Here, again, M represents the metal:

 * 2 MClO3 → 2 MCl+ 3 O2

A common decomposition of a chlorate is in the reaction of potassium chlorate where oxygen is the product. This can be written as:

 * 2 KClO3 → 2 KCl + 3 O2

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Chemical decomposition


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Siberian Tatars

Siberian Tatars or Sibirs/Sybyrs (Сыбырлар, Sıbırlar) are the indigenous Turkic-speaking population of the forests and steppes of Western Siberia, originating in areas stretching from somewhat east of the Ural Mountains to the Yenisey River in Russia. The Siberian Tatars call themselves Yerle Qalıq ("older inhabitants"), to distinguish themselves from more recent Volga Tatar immigrants to the region.

The word "Tatar" or "Tadar" is also a self-designation by some closely related Siberian ethnic groups, namely the Altaians, Chulyms, Khakas, and Shors.

The 2010 census counted more than 500,000 people in Siberia defining their ethnicity as "Tatar". About 200,000 of them are considered indigenous Siberian Tatars. However, only 6,779 of them called themselves "Siberian Tatars". It is not completely clear which part of those who called themselves "Siberian Tatars" consider themselves to be a separate ethnos and which part as a group into the Tatar people, because the census took into account the Siberian Tatars as a subgroup of the Tatar ethnos.

, the Siberian Tatars do not yet have public education available in their own language. Lessons in the local schools are taught only in the Russian and Volga Tatar languages.

Population

Siberian Tatars historically lived in the vast territory stretching from around the Yenisey River all the way to the area lying somewhat east of the Ural Mountains.

According to the ambassadors of the Siberian Khanate ruler Yediger Khan, who visited Moscow in 1555, the population of "the black people", not counting the aristocracy, was 30,700. In a decree concerning tribute issued by Ivan the Terrible, the population was given as 40,000.

According to the results of the 1897 All-Russia Census, there were 56,957 Siberian Tatars in the Tobolsk Governorate. This was the last accurate information about this population. In later censuses, Tatar immigrants from the other regions of Russia were also recorded under the classification of Tatar. The Siberian Tatars tried to avoid the census as much as possible, as they believed that it was an attempt to force them to pay the Yasak (tribute).

Their population in the territory of the current Tyumen Oblast in 1926 was recorded as 70,000; in 1959 as 72,306; in 1970 as 102,859; 136,749 in 1979; 227,423 in 1989; and 242,325 in 2002. According to the results of the 2002 Russian Census, there were 385,949 Tatars living in the oblasts discussed above. (Their territory roughly corresponds to the historical territory of the Siberian Khanate). Of these Tatars only 9,289 identified as Siberian Tatars.

2002 Russian Census recorded a total of 9,611 Siberian Tatars in Russia. Some publications estimated their number in the range of 190,000-210,000. Such significant discrepancy is explained by the fact that the immigrants from the other ethnic groups who are also called Tatar by the Russians were also included in the figure, though most were Volga Tatars.

Physical anthropology
Like most of the modern indigenous human groups of West Siberia, Siberian Tatars reveal traits that are specific of West-Sibirid anthropological type. Siberian Tatars show a combination of features characteristic of both eastern and western Eurasians.

Origin and ethnogenesis
The term Siberian Tatar covers three autochthonous groups, all Sunni Muslims of the Hanafi madhab, found in southern Siberia. Siberian Tatars have been living in Western Siberia since the 6th century. They are remnants of the Khanate of Sibir, which was conquered by Russia in 1582.

Geographically, the Siberian Tatars are divided into three main groups, each speaking their own dialect. Although the Siberian Tatar language has been sometimes considered a dialect of Tatar, detailed linguistic study demonstrates that Siberian Tatar idioms are quite remote from Volga Tatar by origin. Siberian Tatars' ancestry can be traced back to Turkic, Mongolic, Ket, Samoyedic and Ugric tribes.

Siberian Tatar language
The Siberian Tatar language is, due to the Kipchakization processes during the Middle Ages, many times classified as belonging to the Kipchak–Nogay group of the Kipchak languages. There are approximately as many elements that could be classified in the Upper Altaian language group. Generally, Tobol-Irtysh dialect is classified as belonging to Kypchak–Nogai group, while Baraba and Tom dialects are classified as belonging to Kypchak–Kyrgyz group of Kypchak languages.

Beginning in the 12th century, the Siberian Tatar language received some Karluk influences. Those Siberian Tatars who are living in ethnically mixed villages where, in the periods after Russian colonization, more numerous Volga Tatars settled, have also been influenced by the Kipchak-Bulgar language.

Siberian Tatar language has different dialects. Since the penetration of Islam until the 1920s after the Russian Revolution, Siberian Tatars, like all Muslim nations, were using an alphabet that had been based on Arabic script. They adopted an alphabet based on Latin script in 1928 and one based on the Cyrillic script in 1939. Until 2014, the written language for Siberian Tatars was Tatar, a version based on the grammar rules of Volga Tatars.

In the 21st century, work began on the rationalizing of the Siberian Tatar language. Teams have conducted scientific research in the field of literary language norms of the indigenous population of Siberia. They have published the "Русско-сибирскотатарский словарь = Урысца-сыбырца сүслек" (2010) (Russian-Siberian Tatar Dictionary), and "Грамматика современного сибирскотатарского языка" (2014)(The Grammar of Modern Siberian Tatar Language).

International Organization for Standardization ISO 639-3 PA with its headquarters in Washington, awarded in 2013, the Siberian Tatar language classification code 'sty' in New Language Code Element in ISO 639-3. The first person who seriously researched Siberian Tatar language was Gabdulkhay Akhatov, a Soviet Volga Tatar linguist and an organizer of science.

Culture
Traditional occupations of the Siberian Tatars included hunting, raising horses, and porterage (the latter being important because of the major trade routes situated within the region). Starting in the 19th century, some Siberian Tatars sought work in tanneries and sawmills. Modern Siberian Tatars work in various and diverse occupations.

Some traditional foods in Siberian Tatar cuisine include barley, kattama, boortsog, noodles, and peremech along with several dairy items like kaymak and qurut.

The Siberian Tatars profess Sunni Islam. Before converting to Islam, the Siberian Tatars practiced shamanism. Shamanistic influences can still be found in certain funerary and spiritual customs. Islamization of the region first occurred around the 14th century. The adoption of Islam among the Siberian Tatars began by the early 15th century. The conversion of the last communities was complete by the late 18th century. Contact with Siberian Bukharans and later Volga Tatars helped facilitate the acceptance of Islam among the Siberian Tatars.

Tobol-Irtysh Tatars
The Tobol-Irtysh Tatars group is the most numerous out of all 3 groups of Siberian Tatars. They live in the Omsk, Tyumen, Kurgan, and Sverdlovsk Oblasts.

The sub-groups are: Zabolotnie (Yaskolbinsk), Tobol, Kurdak-Sargat, Tara, Tyumen-Tura.

Baraba Tatars
Their self-designation is Baraba, and they are found mainly in the steppe of Baraba, in the Novosibirsk Oblast. Their population is around 8,000.

The sub-groups are: Baraba-Turazh, Lyubey-Tunus, Terenin-Choy.

Tom Tatars
The Tom Tatars are indigenous population of Tomsk, Kemerovo and Novosibirsk Oblasts.

The sub-groups are: Kalmak, Chat, Eushta.

Genetics
The most common Y-DNA haplogroup among Baraba Tatars is the haplogroup Q, specifically the Q-YP4000 and Q-L330 subclades. Among northern Baraba Tatars, the most widespread is haplogroup N1b-P43. Other, less common haplogroups are R1a1-Z93 and R1b-M73.

Among Tom Tatars there has not yet been found any connection between gene pools of Tom Tatars and Samoyedic peoples. There is a clear genetic connection only with Northern Altaians, Bachat Teleuts and Kazakhs. R1a-Z93, which is widespread among Tom Tatars, has probably Altai or Sayan origin. Kalmak Tatars overwhelmingly belong to N1c1-Y16311 which originates from N1c1-F4205. This haplogroup is not present among Bachat Teleut and Southern Altaians, who, according to historians and ethnographs, also are descendants of late middle age Teleuts (White Kalmucks). The closest to Tom Tatars are Mongolians and Kalmyks. It is possible that Kalmak Tatars are the descendants of the so-called Black Kalmucks, together with some groups of Tyumen Tatars and Yalutor Tatars (Tobol-Irtysh Tatars).

The gene pool of Tom Tatars (Eushta Tatars) living in three settlements was studied: the village of Chernaya Rechka, the village of Takhtamyshevo, and the village of Eushta. According to different haplogroups, the connection of Tom Tatars with Teleuts, Northern Altaians, Shors, Khakass, Tuvans and Buryats is shown, which confirms their connection with the South Siberian Turkic-speaking and Mongolian-speaking peoples. It was revealed that tested Tom Tatars belong to 14 Y-DNA haplogroups. Only 2 from 14 haplogroups were present in all three settlements: C2a1a2a and R1a1a1b2a2b. The Takhtamyshevo settlement: The most common is the haplogroup R1b1a1a2a2c1-CTS1843 (32%), which is widespread in the Volga and southern Urals region among Bashkirs, Kazan Tatars, Udmurts and Chuvash. Probable origin of this haplogroup among Tom Tatars are Kazan Tatar and Bashkir immigrants to the region. This is confirmed also from the anthropological perspective, as inhabitants of the Takhtamyshevo village show more Caucasoid physical features compared to the rest of Tom Tatars. Second most common is the haplogroup C2a1a2a-M86, which is also present in the two other researched settlements of village Eushta and Chernaya rechka. This samples are very close to Kazakhs of middle and lesser juzes. The presence of this haplogroup is the legacy of Mongolic component among Tom Tatars, and it is also a historical fact. One man was found to belong to rare haplogroup N1a1a1a1a4a2-A9408, which is connected with Ugric tribes. In this case it is not clear if this haplogroup has its origins with immigrant from the Urals or its a legacy of older local inhabitants. The Chernaya Rechka settlement: The inhabitants of this village belong to the most varied Y-DNA haplogroups. The most common haplogroup among the villagers is the N1a1a1a3a2-Z35326 (26,7%). Its presence among the Tom Tatars is connected with Mongolic genetic component of Tom Tatars, which is in line with historical facts. These samples are very close to the samples of Tuvans and Buryats. Second most common is the haplogroup R1a1a1b2a2b-Z2122 (20%). This haplogroup is also represented in the other two villages of Takhtamyshevo (16%) and Eushta (20,6%), and is the marker of Turkic component in the gene pools of Tom Tatars. Its origin is connected with the territory of Southern Siberia, although nowadays it is not the most common haplogroup in the region. Two males from the villages of Chernaya Rechka and two males from the village of Eushta bear the haplogroup N1a2b3-B525,VL81. This line is very close to the Kazakhs. Apart from its presence among Siberian Tatars, its presence was not observed among other indigenous Siberian populations. Rare samples belong to haplogroups I1, I2a, J2a, J2b, which are connected with European and Central Asian immigrants to the region. The Eushta settlement: The Tom Tatars of Eushta village are, compared to the ones from the villages of Takhtamyshevo and Chernaya Rechka, the most homogenous. In this village, the most common haplogroup is Asiatic haplogroup R1b1a1a1b-Y20768xY20784 (35,3%). At the approximately the same level this haplogroup is also present among Teleuts (31%). Some Khakas and Shor samples also belong to that genetic line. Judging by YSTR haplotypes, these populations are very closely related. The presence of this haplogroup in the village of Eushta is probably the consequence of resettled Kalmak Tatars from the Kemerovo oblast. The second most common haplogroup is Q1b1b-YP4004 (17,6%), which is legacy of local Turkic peoples. Close to this line is its sister haplogroup of Q1b1b-BZ2199. It is very common among Chelkans and Tubalars. Some Khakas samples also belong to that genetic line. Third most common haplogroup among males of the Eushta village is South Siberian haplogroup R1a1a1b2-CTS9754 (14,7%). This haplogroup is very close to the Khakas, Shor and Tuvan samples. The haplogroups of males of Eushta village show no evidence of mixing with Kazan Tatars and other immigrants from the European territory. The closenes of genetic lines with Teleuts, Northern Altaians, Shors, Khakas and Tuvans tells us about the common legacy of the Turkic-speaking peoples of the Altai-Sayan region.

89.5% of Zabolotnie Tatar males are carrying the Y-DNA haplogroup N-M231, having one of the highest concentration of this haplogroup, second only to the Nganasans.

Siberian Bukharans
The Bukharlyks, literally "those from the city of Bukhara" are descendants of 15th- and 16th-century fur merchant colonies from Western Caucasus. These settlers have now merged entirely with Siberian Tatars.

Famous Siberian Tatars

 * Minsalim Timergazeev – sculptor
 * Anvar Kaliev – World War II USSR hero
 * Iskander Dautov – World War II USSR hero
 * Khamit Neatbakov (Neotbakov) – World War II USSR hero
 * Khabibulla Yakin – holder of the Order of glory
 * Tamerlan Ishmukhamedov – World War II USSR hero
 * Raushan Abdullin – hero of the Russian Federation
 * Nafigulla Ashirov – mufti, president of The Spiritual Muslim Board of the Asiatic Part of Russia
 * Galima Shugurova – rhythmic gymnast
 * Aleksandr Bashirov – film and theater actor, director and screenwriter (Siberian Tatar mother)
 * Abdurreshid Ibrahim – imam, pan-Islamist, journalist, traveller
 * Foat-Tach Valeev – World War II USSR veteran, colonel, pedagogist, journalist, historian, sibirologist, ethnographer, professor
 * Yakub Zankiev – writer
 * Bulat Suleymanov – writer (with also some Georgian ancestry)
 * Anas Gaitov – writer
 * Rakip Ibragimov – poet

title: Siberian Tatars


text:
Women in Iran

Throughout history, women in Iran have played numerous roles, and contributed in many ways, to Iranian society. Historically, tradition maintained that women be confined to their homes to manage the household and raise children. During the Pahlavi era, there was a drastic social change towards women's desegregation such as ban of the veil, right to vote, right to education, equal salaries for men and women, and the right to hold public office. Women were active participants in the Islamic Revolution. Iran's constitution, adopted after the Islamic Revolution in 1979, proclaims equality for men and women under Article 20, while mandating legal code adhering to Sharia law. Article 21 of the constitution as well as a few parliament-passed laws give women rights such as being allowed to drive, hold public office, and attend university but not wearing a veil in public can be punished by law; and when in public, all hair and skin except the face and hands must be covered. However, this is often not enforced; notably in recent years, Iranian women have started a number of groups to rebel against the government's oppressive policies and reclaim their independence and rights.

Ancient Iran
Archaeological excavations at Shahr-e Sukhteh ("Burnt City"), a prehistoric settlement in the Sistan-Baluchistan province of southeastern Iran, have revealed that women in the region during the 4th to 3rd millennium BC possessed high status. Of the seals discovered in graves there, 90% were in possession of women, who made up over 60% of the population. The distribution of these seals – instruments of trade and government which represented economic and administrative control – revealed these women to have been a powerful group in their prehistoric society.

The early Achaemenid-era Persepolis fortification and treasury tablets refers to women in three different terms: mutu, irti and duksis. The first refers to ordinary (non-royal) women; the second to unmarried members of the royal family; and the last duksis to married women of royalty. Such differentiated terminology shows the significance of marital status and of a woman's relationship to the king. The tablets also reveal that women of the royal household traveled extensively and often personally administered their own estates. The queen consort and her ladies-in-waiting are known to have played polo against the emperor and his courtiers. The only limits on the extent of the authority exercised by the king's mother were set by the monarch himself.

In the tablets, "non-royals and the ordinary workers are mentioned by their rank in the specific workgroup or workshops they were employed. The rations they received are based on skill and the level of responsibility they assumed in the workplace. The professions are divided by gender and listed according to the amount of ration. Records indicate that some professions were undertaken by both sexes while others were restricted to either male or female workers. There are male and female supervisors at the mixed workshops as evident by the higher rations they have received with little difference in the number of rations between the two sexes. There are also occasions where women listed in the same category as men received fewer rations and vice versa. Female managers have different titles presumably reflecting their level of skill and rank. The highest-ranking female workers in the texts are called arashshara (great chief). They appear repeatedly in the texts, were employed at different locations, and managed large groups of women, children, and sometimes men working in their units. They usually receive high rations of wine and grains exceeding all the other workers in the unit including the males." Pregnant women also received higher rations than others. Women with newborn children also received extra rations for one month.

A few experts say that it was Cyrus the Great who, twelve centuries before Islam, established the custom of covering women to protect their chastity. According to their theory, the veil passed from the Achaemenids to the Hellenistic Seleucids. They, in turn, handed it to the Byzantines, from whom the Arab conquerors turned it into the hijab, transmitting it over the vast reaches of the Muslim world.

The Sassanid princess Purandokht, daughter of Khosrau II, ruled the Persian empire for almost two years before resigning. During the Sassanian dynasty, many of the Iranian soldiers who were captured by Romans were women who were fighting along with the men.

Persian women are depicted in many masterpieces of Persian miniatures. These are often used as sources to "trace through the sequence of women's fashion from earlier periods".

At the Battle of Ctesiphon (363) the victorious Roman soldiers prized young Persian women, seizing them as war booty.

Qajar Dynasty
During the Qajar period, women played the role of reserve labor, which was important in the economy. Their work always benefited the family, businesses owner, and the state. Rural and lower-class women were mostly involved in carpet weaving, embroidery, and the production of clothing, textile, butter, fruits, and tea. They also worked in silk and cotton manufacturing as well as other handicrafts. Women were also employed at mortuaries, public bathhouses, and in more affluent houses as maids, wet nurses, and nannies. In more populous cities women worked as entertainers, dancers, or prostitutes. Although many work opportunities were open for women their wages were lower. Women that worked in textiles during this time period earned an average of one-third of what men did. Even though women were given the ability to earn a wage, they still did not have many rights, it was still possible for rural girls to be sold by the head of their families.

This time period, especially between 1905 and 1911, was the start of women's 'awakening' in Persia. It can be suggested that this awakening can be defined as a women's movement and feminism. Women began to become more involved with the public sphere, and Nasir al-Din Shah's harem participated in the 1891 tobacco revolt. However, it was not just wealthy women who were involved but also the common women. Washerwomen donated savings, along with wealthy women's jewelry contributions, to help sponsor a national bank. The storming of Majilis (parliament) in 1911 by women showed an unprecedented political awareness of women as well as a public action. Generally, there were precedents that restricted women's actions, where they were often portrayed as prisoners because of their gender inferiority.

Often there is an orientalist view of Qajar women before the revolution. Badr al-Moluk Bamdad, wife of Ahmad Shah Qajar classic work, From Darkness to Light, published two years before the Islamic Revolution (1968-1969) refers to Persian history before the tobacco revolt as "a century of darkness", in which women are "poor creatures" and "powerless dolls" who are secluded from society while being concealed "under thick coverings and dependent like parasites". Bamdad also claimed that women were "prisoners, confined in the home or under the veil and the cloak" "

Sima Bahar in an article titled, A Historical Background to the Women's Movement in Iran identified that the constitutional revolution period was the first occasion women participated with men in public action. She considers that during the Qajar period "women's activities were solely limited to the household; if they were active in production at all such as in villages, the production was for the household. Women of the upper class lead an even more secluded life... they were only allowed to go out accompanied by men."

During the Qajar dynasty (1789–1925), Malek Jahan Khanom as queen mother exerted serious political influence during the reign of her son, from 1848 until her death in 1873.

Pahlavi Dynasty
The Pahlavi Shahs were the rulers of Iran between 1925 and 1979 and they introduced many reforms concerning women's rights. An example of an early reform introduced by Reza Shah was the Kashf-e hijab, the "forced unveiling of women by a special decree on January 8, 1936, which, as the name suggests, involved the police force pulling the hijab away even from religious women, by force." Women's involvement in society in general increased. Iranian women increasingly participated in the economy, the education sector, and in the workforce. Levels of literacy were also improved. Examples of women's involvement: women acquired high official positions, such as ministers, artists, judges, scientists, athletes, etc.

Under Reza Shah's successor Mohammad Reza Shah many more significant reforms were introduced. For example, in 1963, the Shah granted female suffrage, and soon after women were elected to the Majlis (the parliament) and the upper house, and appointed as judges and ministers in the cabinet. In 1967 Iranian family law was also reformed which improved the position of women in Iranian society. It was included in the civil code and was designed to protect wives, children and female divorcees. The general thrust of the reforms was to promote equality between men and women in society.

The Family Protection Laws of 1967 and 1973 required a husband to go to court to divorce rather than the proclamation of the triple talaq, "I divorce thee" three times, as stipulated by traditional sharia law. It allowed a wife to initiate divorce and required the first wife's permission for a husband to take a second wife. Child custody was left to new family protection courts rather than automatically granted to the father. The minimum age at which a female could marry was raised from 13 to 15 in 1967 and to 18 in 1975.

Throughout the Pahlavi period, female advancements in education and labor were significant. From 1965 to 1966, the percentage of illiterate women dropped by 11%. However, this decrease in illiteracy had mainly taken place in the urban areas, which saw a decrease of 20% in illiteracy, while rural areas, by contrast, saw a decrease of 3%. This is most likely due to the increase of educational centers and universities across Iranian cities, mainly in Tehran and Abadan, during this time period. The increase in education among females led to an increase in female participation in various labor fields throughout the 1956–1966 period. Women began entering fields such as biology, agricultural studies, medicine, teaching, law, and economics among other fields, giving them more significant political power. In urban centers, the employment of women in Abadan, Tabriz, and Esfahan increased, with the latter two seeing significant increases in female labor. Interestingly during this period, female employment in Tehran dropped slightly.

Islamic Republic of Iran

Following the 1979 Iranian Revolution Iran became an Islamic republic. During the era of the post-Revolution rule, Iranian women had more opportunities in some areas and more restrictions in others. One of the striking features of the revolution was the large-scale participation of women from traditional backgrounds in demonstrations leading up to the overthrow of the monarchy. The Iranian women who had gained confidence and higher education under the Pahlavi era participated in demonstrations against the Shah to topple the monarchy. The culture of education for women was established by the time of the revolution so that even after the revolution, large numbers of women entered civil service and higher education, and, in 1996, 14 women were elected to the Islamic Consultative Assembly.

The leadership of Ayatollah Khomeini led to many paradoxical issues for women. Women gained much influence in certain areas, but still faced many political obstacles to equality with men. For example, women were allowed to serve in the military, often in paramilitary groups, but were restricted in many fields of study in school. After the breakout of the Iran–Iraq War, women continued to gain political power. Women were mobilized both on the front lines and at home in the workplace. They participated in basic infantry roles, but also in intelligence programs and political campaigning. During the height of the Iran-Iraq War, women made up a large portion of the domestic workforce, replacing men who were fighting, injured, or dead.

Khomeini often expressed appreciation for women's issues after he took power. In May 1979, Khomeini addressed his audience and spoke about Fatimah: "After the death of her father, Fatimah (peace be upon her), lived for seventy-five days. She was in this world, overcome with sadness and grief. Gabriel, the Trusted Spirit, came to visit and console her and tell her of future events." So, according to this tradition, in these seventy-five days that she had contact with Gabriel, he came and went many times. I do not believe that anyone else except the great prophets has had such an experience, in which for seventy-five days Gabriel, the Trusted Spirit, came and went and spoke of things that would take place in the future, that would happen to her ancestors in the future." The Ayatollah spoke fondly of Fatimah as a role model for women. He said that even though she was visited by the Angel Gabriel, this is not what made her special. To him, her admirable qualities were twofold and supposedly represented by the visits from Gabriel: her special spiritual status and her excellent moral character. He continued to explain that Fatimah could have been born with this spiritual status or Fatimah could have gone through a kind of unique mystical experience. This is why the Ayatollah believed she represented the ideal female role model. Fatimah's moral excellence is observed in three interconnected activities: struggle, inspiring men, and suffering. Fatimah inspired her husband as a devout Muslim. Khomeini draws parallels to this inspiration with women of Iran and how they should strive to follow their religious calling like Fatimah.

While during the revolution, the veil was worn and seen as a symbol of protest many women were alarmed when talk of the hijab being compulsory was discussed. This resulted in the International Women's Day Protests in Tehran, 1979 against compulsory hijab. The topic was inflated when Ayatollah Khomeini was quoted to say that he preferred to see women in modest Islamic clothing. In 1981 veiling was made compulsory and cosmetics were banned, harsh punishments were also introduced by the morality police such as the removal of lipstick by a razor blade. In the early 1980s women were banned from acting as judges and were discouraged from becoming lawyers. The Islamic government repealed the Family Protection Laws of 1967 and 1973, which restricted polygamy, allowed women the right to divorce, and raised the minimum age for marriage. The regime banned contraception and lowered the marriage age of girls from 15 to 9. They also banned women from various fields of study and professions.

After the death of Ayatollah Khomeini, many of the restrictions on women were lifted. The government tried to stabilize population growth by distributing contraceptives often for free of charge. This caused the fertility rate to decline from 3.2 to 2.3 children per woman, which was one of the lowest rates in the Middle East. In 1992, the High Council of the Integration Revolution adopted a set of Employment Policies for women, that encouraged the integration of women into the labor force while still emphasizing the importance of family roles for women. Women were encouraged to enter gynecology, pharmacology, midwifery, and laboratory work. Although they continued to be prevented by certain professors as 'Islamically inappropriate'. In 1990 the field of law was open to women and they were permitted in the Special Civic Courts, although they cannot serve as judges.

After the death of Khomeini, more practical reforms under President Rafsanjani for women began. Rafsanjani asserted that in Islam, "There are no barriers to the education of women in any field." The three major fields which Rafsanjani focused on were education, family planning, health, and marriage. Statistics from the 1986/87 years show that female admissions into schools of dentistry, audiology, statistics, optometry, radiology, and radiotherapy were on par with men. According to the religious-political leaders, it is believed that a woman in Iran can be both traditional and modern at the same time, this is instilled in the education they receive. Meaning that a woman's central role is in the home, taking care of children, their family and house duties, while also being able to go out into the social world and create a public life but not deteriorating any social standing of her family. The restriction of the home creates a traditional private realm for the woman while the freedom of going out creates a modern social presence. The Islamic Republic had never intended to purposely bind a woman to her home and have her fulfill wifely and motherly duties, however, it is in the religious aspect of the republic that this was done. Islam does not prohibit women from public life however it is the political and cultural climate of Iran that encourages women to practice a private domestic life. Many schools are now inspiring young girls to prepare for tomorrow, as a mother and a wife and as active figures in the involvement of social and political affairs. However, it is evident that the Education Plan of the Islamic Republic has a clear divide between the education taught to boys and girls. This includes introducing the role of responsibility for a family as well as the roles of males and females in marital life. But girls are given the confidence to put themselves out into the education fields that they desire to be in while keeping a personal family life in mind. Aside from education, Rafsanjani greatly focused on family planning and health across Iran, with women playing the central role. Iran's population throughout the 1980s soared despite the Iran–Iraq War, with the birthrate reaching 3.9 in 1983, double the world average. Health clinics for women were established nation-wide; by 1994, there were more than 10,000 health centers in Iran, and once-banned contraceptives were made available to women. In 1986, the Majlis voted to introduce a 12-article law which allowed many marriage rights to women. These rights included prenuptial agreements, a divorced woman's right to a share of the property, and increased alimony rights. In 1992, the Council of Expediency passed a law allowing women who were "unjustly and unfairly" divorced to collect payment from the former husband for services she had performed during the course of the marriage. By 1999, Iran had 140 female publishers, enough to hold an exhibition of books and magazines published by women. As of 2005, 65 percent of Iran's university students and 43 percent of its salaried workers were women. As of early 2007, nearly 70 percent of Iran's science and engineering students are women.

27.1% female ministers in government put Iran among first 23 countries in early 2000s, 2.8–4.9% female parliamentarians in past 15 years put it among least 25 countries. In 2009 Fatemeh Bodaghi became vice president for Legal Affairs and a top advisor to President Mahmoud Ahmedinejad. Maryam Mojtahidzadeh who runs the women's ministry was also selected as an advisor to the president.

At least one observer (Robert D. Kaplan) has commented on the less traditional attitude of many women in Iran compared to other Middle Eastern countries. "In Iran, you could point a camera at a woman... and she would smile" in contrast to other more conservative places where women may mind this.

There are also women in the Iranian police who deal with crimes committed by women and children. According to opinion of Supreme Leader of Iran, Ali Khamenei, giving opportunity for develop woman's talents in the family and society is respecting to the woman.

On May 14, 2019, the Iranian Islamic Consultative Assembly approved an amendment to their nationality law, in which women married to men with a foreign nationality should request to confer nationality on children under age 18, while children and spouses of Iranian men are granted nationality automatically. However, the Guardian Council should approve the amendment. On October 2, 2019, the Guardian Council agreed to sign the bill into a law, taking into account the background checks on foreign fathers.

In August 2019, the FFIRI lifted the ban on Iranian women's entry to football stadiums for the first time in 40 years. On September 8, 2019, Sahar Khodayari self-immolated after being arrested for trying to enter a stadium. Following that incident, FIFA assured that Iranian women are able to attend stadiums starting from October 2019. On October 10, 2019, more than 3,500 women attended the Azadi Stadium for a World Cup qualifier against Cambodia.

Women and Iran's anti-government protests
The human rights organization Amnesty International has reported that it has received reports of several cases of rape of women and men detainees in Iran's prisons. On January 17, 2020, Raha Bahreini, Amnesty International's special reporter on Iran, revealed a case of sexual assault on an Iranian woman who had been detained in Tehran during the protests that erupted after the downing of a Ukrainian passenger plane.

Politics
Women in Iran were granted the right to vote in 1963. They were first admitted to Iranian universities in 1937. Since then, several women have held high-ranking posts in the government or parliament. Before and after the 1979 revolution, several women were appointed ministers or ambassadors. Farrokhroo Parsa was the first woman to be appointed Minister of Education in 1968 and Mahnaz Afkhami was appointed Minister for Women's Affairs in 1976.

Some, such as Tahereh Saffarzadeh, Masumeh Ebtekar, Azam Taleghani, Fatemeh Haghighatjou, Elaheh Koulaei, Fatemeh Javadi, Marzieh Dabbaq and Zahra Rahnavard came after the revolution. Other Iranian women, such as Goli Ameri and Farah Karimi, hold positions in Western countries.

There are currently 17 women in parliament, of a total of 290 parliamentarians. This was up from nine in the previous elections.

Currently, there are several all-female political organizations active in Iran, including:

Education
The importance of education for Iranian Women is characterized by the main role of what the education can provide directly or indirectly helping them to gain consciousness and skills to fill the gap of gender inequality. It can also be useful to understand the reasons of their injustice and how women can make better their marginal social positions.

Education held an important role in Iranian society, especially as the nation began a period of modernization under the authority of Reza Shah Pahlavi in the early 20th century when the number of women's schools began to grow. Formal education for women in Iran began in 1907 with the establishment of the first primary school for girls. By mid-century, legal reforms granting women the right to vote and raising the minimum age for marriage offered more opportunities for women to pursue education outside the home. After periods of imposed restrictions, women's educational attainment continued its rise through the Islamification of education following the Iranian Revolution of 1979, peaking in the years following radical changes such as correcting contradictions that have marked its educational system, like the curriculum and composition of classrooms. By 1989, women dominated the entrance examinations for college attendance.

Women's participation in education has not slowed despite efforts to impose restrictions on the increasingly female-dominated educational sphere. The changes in women's education have split into increased usage and dominance of the opportunities available to women, and the imposition of strict requirements governing their role in education, including gender-segregated classes, Islamic dress, and the channeling of women into "feminine" majors that prevent the pursuit of certain careers.

Illiteracy among women has been on a decrease since 1970, when it was 54 percent, to the year 2000 when it was 17.30 percent. Iranian female education went from a 46 percent literacy rate, to 83 percent. Iran ranked 10th in terms of female literacy in the 1970s, and still holds this position.

According to a UNESCO world survey, at the primary level of enrollment, Iran has the highest female-to-male ratio in the world among sovereign nations, with a girl-to-boy ratio of 1.22: 1.00. According to UNESCO data from 2012, Iran has more female students in engineering fields than any other country in the world.

The first university Iranian girls could attend was the University of Tehran in 1932.When the universities re-opened in 1982, the Government made a structural revolution of the courses, eliminating those considered unnecessary, like music and counselling, and limiting the women's access to other subjects. However, girl's attendance in school only occurred after the Islamic revolution in 1979. In 2005, there were 62% university entrees. Furthermore, the first exam took place after the Cultural Revolution in 1984, 42% of females accepted examinees, and 32% of male applicants and 68% were accepted into the program. In addition, there was an 8% chance for girls to be accepted, and 12.2% for males in 1984. Between 1984 and 2003 the demand for women's higher education was greater than men's, and the percentage of entrees shifted upward. In 2001, the "National Report on Women's Status in the Islamic Republic of Iran" included educational matters for women, like curriculum issues, management positions and academic quotas; in 2002 - 2003 women had the regular access to all courses except engineering. In 2002, the percentage of female students compared to male students in the tertiary education increased from 37.4% to 100.5% and in the same year almost the majority of women in academies (from 26.8% to 49%) were hired as assistant professors.

Moreover, the advantage of women's higher education decrease underdevelopment, backwardness, and compensation. The other factors that motivate women to obtain higher education are justice and equality in society, increase girl knowledge, participation in the social culture and politics, and change the traditional attitudes. Due to higher education, women were involved in decision-making because of their knowledge. Lastly, the general purpose of girls obtaining higher education is for social status, and before the Islamic revolution, higher education was basically for wealthy women and women from royal families. On the other hand, education was the only factor to upgrade women's social status because they wanted to further themselves and be involved in economics and politics after the Islamic revolution and anti-shah rallies. Another factor that motivates girls' education is the increase in the age of marriage. Thus, women's education has a greater demand, then they could get involved in private and public investment findings jobs. As women progress in higher education, they get more involved in the labor market argued by Kelli. However, the percentage of women in the labor market is very low, and organizations, governmental and nongovernmental prioritize men. Even though there was changes in economic, social, cultural, and political there still is gender stereotyping. In addition, the number of educated women increased, but there still remains a problem with unemployment in the labor market for women. Finally, when it comes to education and employment, there is no relationship between girls' education and employment, and 50% of graduated students have jobs, which unrelated to their studies.

In economy
Since the 1970s, Iran has experienced significant economic and social changes. Women's workforce participation rate went from 9.1 percent in 1996 to 14 percent in 2004 to 31.9 in 2009. That is a 22.8 percent increase in 13 years. Women make up over half of the Iranian population, yet they only make up a small percentage of the workforce. Official statistics reported by the Census Bureau suggest that women's labor force participation remains quite low. Despite this, while women make up almost 30 percent of the Iranian labor force, and the percentage of all Iranian women who are economically active has more than doubled from 6.1 percent in 1986 to 13.7 percent in 2000. In 2004, there were 18 million people employed in Iran, Women made up only 12.9 percent (or roughly 2,160,000) of the employed population. Men, on the other hand, made up 64 percent, or roughly 11,520,000. The ILO data, however, suggest that female unemployment has been consistently higher than men's in recent years (Olmsted). Women are concentrated in the typically female jobs of teaching and caring. 82.7 percent of female civil servants work in teaching and education followed by administrative, financial, clerical, health, and medical professions. However, according to the International Labour Organization, the top three areas of female employment are agriculture, manufacturing, and education. One factor in the increase in women's employment is an increase in their literacy rates. The illiteracy among women has been a decrease from 1970 when it was 54 percent to the year 2000 when it was 17.30 percent. Iranian female education went from a 46 percent literacy rate to 83 percent. Iran ranked 10th in terms of female literacy in the 1970s, and still holds this position today. Women's labor force participation rate and literacy rate have been on the rise. Yet the unemployment rate for women compared to that of men is still considerably higher. Take, for example, that in 1996, the unemployment rate for women was 13.4 percent whereas, for men, the unemployment rate was 8.4 percent. The unemployment rate for both men and women has increased since 1996, with the gender gap in unemployment still present. In 2008 for example, male unemployment was 9.1 percent and female was 16.7 percent Studies concerning female labor force participation vary. One factor to this is the difference between measurements. The Iranian Census provides one measurement for labor force participation, and the Labor Force survey provides another. The Iranian census for example, used different ages for the cut off age, 10 for the 1976 census, and used 6 for the 1986 census (Olmsted) While the International Labour Organization uses 15. The World Bank and International Labour Organization have different data on recent female employment; the ILO reports an employment rate of 17.1 percent which is considerably higher than that of the World Bank. Overall, there seems to be a common upward trend in employment over time.

Women in Iran had previously been restricted to the private sphere, which includes the care of the home and the children, they have been restricted from mobility, and they needed their husband's permission in order to obtain a job. Employers depict women as less reliable in the workforce as opposed to men. However, the Islamic Revolution had some influence in changing this perception. Secular feminists and the elite were not happy with the revolution, while other feminists such as Roksana Bahramitash argue that the revolution did bring women into the public sphere. The 1979 Revolution had gained widespread support from women who were eager to earn rights for themselves. A woman's responsibility and obligation was in the home, which was the underlying basis of the Islamic Republic. Olmsted adds to this by stating that women have this "double burden". In addition, men had the right to inhibit their wives from entering the labor force. Ali Akbar Mahdi is in agreement with Parvin Ghorayshi in that through the domestication of women and confinement to the private sphere, they were being exploited in non-wage activities. In Karimi's viewpoint, after the revolution, even though it had been accepted on paper that women had an equal right to employment, she believed that this did not show in practice. Comparing the pre-revolution and post-revolution era, between 1976 and 1986, the labor force participation of women had declined immensely from 12.9 percent down to 8.2 percent. In addition, during the 1990s, women were being compensated for their housework due to the domestic wage law which allowed women to demand compensation from their husbands for their housework in the event of a divorce. In 1979 the United States imposed an economic boycott on Iran, which has affected many of their economic sectors. In particular, the boycott affected the carpet industry. As a result, the boycott influenced women's participation in the labor force. Weaving is a common occupation for women, as it can be done inside the family home. If the market is volatile, merchants can simply remove or add looms to the worker's home in response to demand. Therefore, women who have children to take care of can be inside the home while tending to their work. Carpet weaving was very common among women from rural areas. Thus, carpet weaving was a valuable method of increasing the economic involvement of women in rural neighborhoods. In 1996, over 91 percent of the female industrial employees were in the textile industry which consisted largely of carpet weaving. Nonetheless, this all changed due to sanctions. Before the Islamic Revolution, Iranian firms were combined with firms in the United States where Iranians produced rugs for the United States market. However, due to the United States inflicting sanctions on Iran, Iranian imports were banned from the country. The demand for Iranian carpets was still high. In response, Americans bought carpets with Iranian designs from other countries that produced the same carpets, such as China and India. From 1994 to 2005 the export of carpets had declined drastically. In 1994 Iran sold over $2 million worth of carpets, but by 2005 it went to under $500 in carpet exports. In other words, the total share of carpet in non-oil exports had declined from 44.2 percent to 4.2 percent; a drastic decrease. Olmsted concurs with Moghadam this would drastically affect women in the labor market, since the majority of carpet weavers consisted of less-educated women.

Entrepreneurship
According to the 2012 Global Entrepreneurship Monitor report, the rate of entrepreneurship in Iran for women between the ages 18 to 64 fluctuated from 4 to 6 percent between 2008 and 2012 while their overall economic participation makes up only 13 percent of the entire economy.

Prostitution and sex industry
Iranian female prostitutes sometimes go to neighboring countries to work. From the 1990s, Dubai became famous in the United Arab Emirates as a place for the sex trade of Iranian women, but it was from the late 2000s that other countries neighboring Iran, including Turkey, Georgia, and Iraqi Kurdistan, had a high number of Iranian female prostitutes hosted. After this, Iranian women quickly became more popular throughout the region for prostitution. The income of Iranian female prostitutes in neighboring countries is considered high but risky.

The exact number of prostitutes working in Iran is unknown, but in 2017 it was estimated that there were 228,700 female prostitutes in Iran and that the number was on the rise.

Leather boots are widely used by Iranian prostitutes for findom and better control over men. Iranian men have accepted boots as a symbol of women's power. A report in 2020 showed a high number of men donated a large portion of their income to Iranian girls wearing boots.

Another report in 2021, said prostitution in Iran became more widespread using the Internet and some websites listed millions of women from all over Iran.

Iranian women's movement
The movement for women's rights in Iran is particularly complex within the scope of the political history of the country. Women have consistently pushed the boundaries of societal norms and were continually gaining more political and economic rights. Women heavily participated at every level of the revolution. Within months of the formation of the Islamic republic by Ruhollah Khomeini many important rights were repealed, but in mid-1980s replaced by a far more protective laws.

After the constitutional Revolution (1905-1906), the fall of the Qajar dynasty and the ascension to the throne of the Pahlavi dynasty, Iranian women decided to experiment with state-feminism. The new sovereign decided that he would have followed the same principles as the Turkish president Atatürk; forcefully eliminating the obligation to wear the veil and opening the access to universities for women.

During Reza Shah Pahlavi's reign the feminist movement grew stronger. Though they never achieved their main goal, universal suffrage.

During Reza Shah Pahlavi's son, Mohammad Shah, reign Iranian women managed to gain access to the newborn Communist party Tudeh and some of these activists founded parallel alloys still fighting for the right to vote that they managed to obtain in 1962.

After a short attempt made by the prime minister Mossadegh to overthrow him he regained his place as leader and decided to review some articles in family law: in 1967 divorce became a legal procedure that had to be carried out only in court and the minimum age for marriage became 18.

In 1978/1978 the regime was overthrown by the people and women played an important part in the accomplishment of the Revolution.

After this the already modified family law was modified again reinstating the minimum age for marriage at 13.

Under the presidency of Mohammad Khatami (1997-2005) feminist movements are on the rise. The president was in fact elected thanks to their support. In 2003, Shirin Ebadi, Iran's first female judge in the Pahlavi era, won the Nobel Peace Prize for her efforts in promoting human rights.

In 2005 president Khatami was replaced by the conservative Mahmud Ahmadinejad.

In 2009 before the spring elections numerous organisations for example Madraseh-ye Feminist decided to team up to present a united front to the 4 candidates to ask for a betterment in women's conditions.

In the same year the Green Movement was founded, the principal original and important element is the feminist leadership. This movement started off as a pro-democracy revolt guided mainly by women who were part of the urban middle class.

The president was re-elected and this meant that women's conditions were going to be overlooked. The day of the result of the elections women protested and in particular one of these became the symbol of women's right movement; this woman was Neda Agha-Soltan.

During the last few decades, Iranian women have had a significant presence in Iran's scientific movement, art movement, literary new wave and the new wave of Iranian cinema. According to the research ministry of Iran, about 6 percent of full professors, 8 percent of associate professors, and 14 percent of assistant professors were women in the 1998–99 academic year. However, women accounted for 56 percent of all students in the natural sciences, including one in five Ph.D. students. In total 49.8 percent of the university students in Iran are women.

With the 2005 election of President Mahmoud Ahmadinejad, Western media said that women's rights declined. After Ahmadinejad's re-election in 2009, the first female minister was appointed.

In 2022 the Green Movement became fully political and achieved a frontal position creating a new symbology able to help comprehend important definitions.

Fashion and clothing
Iranian female fashion models usually receive a high salary in Tehran, the capital of the country, and fashion in Tehran has usually been the pioneer of Iranian women's fashion.

Iran has an advanced leather industry for women's clothing, including boots and tops.

Ancient Persians used to wear leather high-heeled boots. Both Persian women and men wore varieties of "tall" boots. In modern era, boot became a main and common footwear among Iranian women, and this influenced the Iranian fashion industry. The sale of women's boots in Iran was reported ten times more than men's boots in a report in the 2000s. One of the main features of Iranian women's fashion is wearing high-heeled boots.

Mandatory veiling under Islamic Republic
After the Islamic Revolution, the policy inherited from the Kashf-e hijab was turned around. Instead of being forced to remove their veil, women were now subjected to the reversed ban against unveiling, and the veil were now enforced upon all women. The non-conservative women, who had worn the veil as a symbol of opposition during the revolution, had not expected veiling to become mandatory, and when the veil was first made mandatory in February 1979 it was met with protests and demonstrations by liberal and leftist women, and thousands of women participated in a women's march on International Women's Day, 8 March 1979, in protest against mandatory veiling. The protests resulted in the temporary retraction of mandatory veiling.

When the left and the liberals were eliminated and the conservatives secured solitary control, however, veiling was enforced on all women. This began with the 'Islamification of offices' in July 1980, when unveiled women were refused entry to government offices and public buildings, and banned from appearing unveiled at their work places under the risk of being fired. On the streets, unveiled women were attacked by revolutionaries, and two slogans of the revolution were: "Wear a veil, or we will punch your head" and "Death to the unveiled". In July 1981, an edict of mandatory veiling in public was introduced, which was followed in 1983 by an Islamic Punishment Law, introducing a punishment of 74 lashes on unveiled women. The law was enforced by members of the Islamic Revolution Committees patrolling the streets, and later by the Guidance Patrols, also called the Morality Police.

Since hijab was legally imposed on all Iranian women in 1984, post revolutionary Iranian women's fashion has seen Iranian women attempt to work within the narrow confines of the Islamic modesty code, with the typical attire gradually evolving from the standard black chador to a rousari (simple headscarf) combined with other colorful elements of clothing. In 2010, 531 young females (aged 15–29) from different cities in nine provinces of Iran participated in a study the results of which showed that 77 percent prefer stricter covering, 19 percent loose covering, and only 4 percent do not believe in veiling at all. A tendency towards Western dress correlated with 66 percent of the latest non-compliance with the dress-code. In Tehran, police will no longer arrest any women seen violating modest code but will instead be fined or given classes by the police.

Compulsory hijab protests
There have been many changes in Iran's society in the years since the revolution, often referred to as the "generation gap". This gap is overreaching and affects issues such as lifestyle, familial relationships, politics, and religion. For many of the young women one topic gaining popularity is the issue of the veil. After the 1979 revolution, the Hijab became compulsory as well as modesty requirements; loose-fitting clothing as well as a Rusari (headscarf) that covers all the hair. There has also been a rise in baddhi-jab, or girls who wear the legal requirements but not to the letter of the law, often having the majority of their hair showing. Many young urban Iranian women claimed that they are becoming less traditional. Many view their clothing style as a personal choice include the choice to veil. Issues and protests against the veil became symbolic as resistance against the Islamic regime.

Masih Alinejad in 2015 launched My Stealthy Freedom, which encouraged Iranian women to post pictures without their hijab. After December more than 35 protesters were arrested in just Tehran. The reaction from the government has been severe; police have stated that any women that participate in demonstrations against compulsory hijab could face up to 10 years in prison. The situation had become more tense in April after a video was shared showing a woman being slapped by a female member of Gast-e-Ersade (morality police) for wearing a loose headscarf. This incident also drew international attention to the issues Iranian women were facing.

The Gasht-E-Ershaad (also known as the Guidance Patrol) is a part of Iranian Islamic religious police, which is tasked with enforcing Iran's headscarf and dress code laws. They have the authority to chastise and even arrest women who do not conform to dress "modesty tests". Women who are arrested for demonstrating against compulsory hijab claim that they are held in solitary confinement and subjected to torture and beatings. Protests against compulsory hijab continued with the response becoming larger. In December 2017 and January 2018, several women took off their headscarves to protest. These women became known as "the Girls of Revolution Street". One of "the Girls of Revolution Street", Vida Movahedi, was arrested for crimes against public morals, encouraging corruption and prostitution, and was sentenced to a year in prison. Punishment is given out to not only those who protest but also those who defend them; Nasrin Sotoudeh, an Iranian human rights lawyer who defended women who were being prosecuted for protesting compulsory hijab, was sentenced to 38 years in prison and 148 lashes. She was tried on the charges of assembly and collusion against national security, propaganda against the state, membership in various human rights groups, encouraging corruption and prostitution, appearing at the judiciary without Islamic hijab, disturbing public peace and order, and publishing falsehoods with the intent to disturb public opinion. Protests have continued to occur where on May 13, 2019, there was a vast peaceful protest of both male and female students on the campus of Tehran University, but they were assaulted by other protesters who were chanting "Students may die, but we will not tolerate indignity". This protest was created to bring together Iranians in order to show their frustration with the government and an effort to receive change that has been sought for a long time. The protest turned violent when Iranian officers became involved.

In June 2018, Iranian human rights lawyer Nasrin Sotoudeh, who represented women arrested for removing their headscarves, was arrested and sentenced to 38 years in prison and 148 lashes for national security-related offenses. She is one of the seven human rights lawyers arrested in Iran in 2018.

On 16 September 2022, a 22-year-old Iranian woman named Mahsa Amini was arrested for alleged wearing her Hijab improperly and later died after according to eyewitnesses, she had been severely beaten by religious morality police officers. Amini's death received global attention and became a symbol of violence against women under the Islamic Republic of Iran, sparking a series of anti-compulsory hijab protests across the world. At least 481 protesters including 64 minors killed (Iran Human Rights) as of January 9, 2023. The protests have been "nationwide, spread across social classes, universities, the streets [and] schools", and called the "biggest challenge" to the government of Iran since the Islamic Revolution in 1979. The protests soon shaped the "Women, Life, Freedom" movement, with notable protesters such as Nika Shakarami, Sarina Esmailzadeh, Hadis Najafi, Khodanur Lojei and Kian Pirfalak being the well-known faces of the movement.

Persian literature
Over the past two centuries, women have played a prominent role in Persian literature, however, it mostly remained predominantly male-focused. The literary work of women was repressed for many years and even denied to them. Contemporary Iranian poets such as Simin Behbahani, Forough Farrokhzad, Parvin Etesami and Mina Assadi have helped in the inclusion of woman literature in Iran. Simin Behbahani has written passionate love poems as well as narrative poetry enriched by a motherly affection for all humans. She has been an advocate for individual rights regardless of anyone's gender, class or religion. In addition, Behbani does not compete in her literature but instead writes and empowers both man and woman. Behbahani is president of The Iranian Writers' Association and was nominated for the Nobel Prize in literature in 1997.

Contemporary authors include Simin Daneshvar, Mahshid Amirshahi, Shahrnush Pârsipur, Moniru Ravânipur and Zoya Pirzad to name a few. Daneshvar's work spans pre-Revolutionary and post-Revolutionary Iranian literature. Her first collection of short stories, Âtash-e khâmush (Fire Quenched), was published in 1948. It was the first collection of short stories published by a woman in Iran. In 1969, she published Savushun (Mourners of Siyâvash), a novel that reflected the Iranian experience of modernity during the 20th century. It was the first novel published by a woman in Iran. Daneshvar was the first president of the Iranian Writers' Association. Shahrnush Pârsipur became popular in the 1980s following the publication of her short stories. Her 1990 novel, Zanân bedûn-e Mardân (Women Without Men), addressed issues of sexuality and identity. Many people criticized her work for being too outspoken and because she challenged many traditional views such as sexual oppression, virginity, and sexuality. As a result, it was ultimately banned by the Islamic Republic. Moniru Ravânipur's work includes a collection of short stories, Kanizu (The Female Slave), and her novel Ahl-e gharq (The People of Gharq). Ravânipur is known for her focus on rituals, customs, and traditions of coastal life.

Iranian music
Perhaps Qamar ol-Molouk Vaziri was the first female master of Persian music who introduced a new style of music and was praised by other masters of Persian music of the time. Several years later, Mahmoud Karimi trained women students—Arfa Atrai, Soosan Matloobi, Fatemeh Vaezi, Masoomeh Mehr-Ali, and Soosan Aslani—who later became masters of Persian traditional music. Soodabeh Salem and Sima Bina developed Iranian children's music and Iranian folk music respectively.

Innovations made by Iranian women are not restricted to Persian music. For instance, Lily Afshar is working on a combination of Persian and Western classical music.

Googoosh is one of the most famous Iranian singers. Her legacy dates back to pre-Revolutionary times in Iran, where her fame in Iran reached heights equivalent to Elvis Presley or Barbra Streisand. She became iconic when, after the 1979 Iranian Revolution, she lived unheard of for more than 20 years. In 2000, she emerged from Iran with an international tour.

Modern art
Iranian women have played an important role in gaining international recognition for Iranian art and in particular Iranian cinema.

Since the rise of the Iranian New Wave of Persian cinema, Iran has produced record numbers of film school graduates; each year more than 20 new directors, many of them women, make their debut films. In the last two decades, the percentage of Iranian film directors who are women has exceeded the percentage of women film directors in most Western countries. The success of the pioneering director Rakhshan Bani-Etemad suggests that many women directors in Iran were working hard on films long before director Samira Makhmalbaf made the headlines. Internationally recognized figures in Persian women's cinema are Tahmineh Milani, Rakhshan Bani-Etemad, Zahra Dowlatabadi, Niki Karimi, Samira Makhmalbaf, Mahin Oskouei, Pari Saberi, Hana Makhmalbaf, Pouran Rakhshandeh, Shirin Neshat, Sepideh Farsi, Maryam Keshavarz, Yassamin Maleknasr, and Sara Rastegar.

Iranian writer-director Rakhshan Bani-Etemad is probably Iran's best known and certainly most prolific female filmmaker. She has established herself as the elder stateswoman of Iranian cinema with documentaries and films about social pathology. One of the best-known female film directors in the country today is Samira Makhmalbaf, who directed her first film, The Apple when she was only 17 years old. Samira Makhmalbaf won the 2000 Cannes Jury Prize for Blackboards, a film about the trials of two traveling teachers in Kurdistan.

In Persian literature one can find references to women as far back as Pre-Islamic times.

And many creators of classical verse and prose were women themselves as well. One can mention Qatran Tabrizi, Rabia Balkhi, Táhirih, Simin Behbahani, Simin Daneshvar, Parvin E'tesami, Forough Farrokhzad, Mahsati and Mina Assadi in this group to name nine of them.

title: Women in Iran


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Wikipedia:Peer review/Fourth International/archive1

Fourth International
Largely my own work; I submitted it to Featured Article Candidates some time ago, but it was suggested that it was a little short and didn't set the context clearly. I've tried to remedy this but would welcome some comments on this from people both with and without prior knowledge of the subject - or on any other aspect! Warofdreams 18:33, 21 Feb 2005 (UTC)
 * The article needs real references. Listing lists which themselves cite no sources is improper and not helpful. 2) The lead should quickly explain what a Trotskyist is so that someone who is not familiar with that can still understand the article easily. 3) The article should ideally have a section detailing the impact (or lack therof) of the organisation. When did it fall apart? - Taxman 19:25, Feb 21, 2005 (UTC)
 * I'll get to work on your second and third suggestions. The list you mention is infact the index of an online version of a book on the international, with each link a different chapter.  I'm not sure how to reference it more clearly. Warofdreams 10:58, 23 Feb 2005 (UTC)
 * The way it is now, as a 'See also' is just fine. Another point I saw is I agree with the previous comments you mentioned above. The article still needs more context. The title lets us know there were more Internationals, so this article should explain how this one fits in with all the others (the part about the Third is a good start), and quickly what an International is that makes it different (if anything) from any other international organization in general. Also, since claiming the end of the organization while some still claim to be it, is potentially a POV nightmare, try to find the best sources you can and cite them directly for the claims that none of the current organizations resemble the original, etc. Good citations is the only way I know to avoid that POV mess. - Taxman 21:01, Feb 23, 2005 (UTC)
 * Thanks for the suggestions - ideas of what context to present is exactly what I need - I think I'm a bit too close to the subject to know. The connection to the first two internationals is really minimal, but I've added some lines to explain it.  I've also added a section explaining Trotksyism.  Like you say, the end of the organisation is a mess, so I'll look into quotes on it. Warofdreams 17:50, 24 Feb 2005 (UTC)


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Ajtony

Ajtony, Ahtum or Achtum (Ajtony, Охтум, Ahtum, Ахтум) was an early-11th-century ruler in the territory now known as Banat in present Romania and Serbia. His primary source is the Long Life of Saint Gerard, a 14th-century hagiography. Ajtony was a powerful ruler who owned many horses, cattle and sheep and was baptised according to the Orthodox rite in Vidin. He taxed salt which was transferred to King Stephen I of Hungary on the Mureș River. The king sent Csanád, Ajtony's former commander-in-chief, against him at the head of a large army. Csanád defeated and killed Ajtony, occupying his realm. In the territory, at least one county and a Roman Catholic diocese were established.

Historians disagree on the year of Ajtony's defeat; it may have occurred in 1002, 1008 or between 1027 and 1030. His ethnicity is also a subject of historical debate; he may have been Hungarian, Kabar or Pecheneg.

Background

The Magyars (or Hungarians), who had lived on the Pontic steppe for decades, invaded the Carpathian Basin after their defeat by a coalition of Bulgarians and Pechenegs about 895 AD. Byzantine Emperor Constantine Porphyrogenitus wrote that the seven Magyar tribes formed a confederation with the Kabars. Although the Kabars had originally lived in the Khazar Khaganate, they rebelled against the Khazars and joined the Magyars on the Pontic steppe.

According to churchman Regino of Prüm, Constantine Porphyrogenitus and other contemporary sources, the Magyars fought the Bavarians, Bulgarians, Carinthians, Franks and Moravians in the Carpathian Basin. Among the Magyars' opponents the same sources noted many local rulers, including Svatopluk I of Moravia, Luitpold of Bavaria and Braslav, Duke of Lower Pannonia. The Gesta Hungarorum—the earliest extant Hungarian chronicle, written after 1150—instead mentioned Glad, lord of the lands between the Danube and the Mureș (now known as the Banat in Romania and Serbia) and other local rulers absent from the earlier sources. Therefore, the credibility of the Gesta reports is a subject of scholarly debate. Although Vlad Georgescu, Ioan Aurel Pop and other historians describe Glad as one of the local Romanian rulers who attempted to resist the invading Hungarians, other scholars—including Pál Engel and György Györffy—call him one of the dozen "imaginary figures" invented by Anonymus (author of the Gesta) as foes in the Hungarian conquest of the Carpathian Basin.

Constantine Porphyrogenitus identified "the whole settlement of Turkey" (Hungary) with the basins of five rivers—the Criș, Mureș, Timiș, Tisza and the unidentified "Toutis" —around 950, indicating that the land east of the Tisza was ruled by the Hungarians at that time. The emperor apparently received information about the Carpathian Basin situation from Termatzus, Bulcsú and Gylas, three Hungarian chieftains who visited Constantinople during the mid-10th century. According to Byzantine historian John Skylitzes, Bulcsú and Gylas were baptised during their visit. Bulcsú, Skylitzes wrote, still "violated his contract with God and often invaded" the Byzantine Empire; Gylas, however, "remained faithful to Christianity" and made no further inroads against the empire. Skylitzes also mentioned a Greek monk, Hierotheos, who was ordained bishop for the Hungarians. Hierotheos accompanied Gylas back to Hungary and "converted many from the barbaric fallacy to Christianity". Most 10th-century Byzantine coins and artifacts have been unearthed around the confluence of the Tisza and the Mureș, particularly in the Banat. Tudor Sălăgean, Florin Curta and other historians posit that Gylas's lands must have been in these territories, but their theory is not universally accepted.

Unlike Gylas, who chose the Eastern Orthodox Church, Géza, Grand Prince of the Hungarians, opted for Western Christianity and a cleric from the Holy Roman Empire (according to most scholars, Bruno from the Abbey of Saint Gall) baptised him during the 970s. Thietmar of Merseburg and other 11th-century authors emphasized that Géza was a cruel ruler, suggesting that the unification of the Hungarian chieftains' lands began under him. Géza was succeeded by his son, Stephen, who was crowned the first king of Hungary in 1000 or 1001.

In primary sources

The principal source of Ajtony's life is the Long Life of Saint Gerard, compiled from a number of earlier sources in the early 14th century. According to modern historians (including Carlile Aylmer Macartney and Florin Curta), all information on Ajtony incorporated into the Long Life was based on a ballad about the heroic deeds of Csanád—Ajtony's former commander-in-chief—because a shorter version of Bishop Gerard of Csanád's life does not mention Ajtony. Most historians agree that the ballad was composed shortly after Ajtony's death. In addition to the Long Life, Ajtony is mentioned in the Gesta Hungarorum; the Hungarian chronicle was written after around 1150. According to the Gesta, Ajtony was descended from Glad (in the same source, lord of the Banat); however, its credibility is questioned. In a 1499 sermon the Franciscan Osvát Laskai wrote that Ajtony was from the Nyírség region, but no evidence exists to indicate that Laskai knew his place of birth.

Ajtony's name, recorded in the earliest sources as "Ohtun" or "Achtum", is of Turkic origin. According to linguist Loránd Benkő, his name is rooted in the Turkic word for golden (altun) and changed in Hungarian. Place names also echo his name; an abbey named Ahtunmonustura (Ajtony's monastery) existed in Csanád County and a village (Ahthon) in Krassó County, and a settlement named Aiton exists in Romania.

According to the Long Life, Ajtony's seat was a stronghold on the Mureș (urbs Morisena). His realm extended from the Criș in the north to the Danube in the south, and from the Tisza in the west to Transylvania in the east. Ajtony was a wealthy ruler who owned horses, cattle and sheep, and was powerful enough to establish customs offices and guards along the Mureș and tax salt carried to Stephen I of Hungary on the river.

Originally a pagan, Ajtony was baptised according to the Greek rite in Vidin. Shortly after his baptism, he established a monastery for Greek monks at his seat which was dedicated to John the Baptist. Ajtony remained polygamous, with seven wives after his baptism. In the Long Life Ajtony "had taken his power from the Greeks", suggesting that he accepted the Byzantine emperor's suzerainty.

Ajtony's commander-in-chief was Csanád, described in the Gesta Hungarorum as the "son of Doboka and nephew" of King Stephen. Accused of conspiring against Ajtony, Csanád fled to Stephen; the king prepared to conquer Ajtony's realm, placing Csanád at the head of a large army. After crossing the Tisza, the royal army engaged Ajtony's troops but was forced to withdraw. In a second battle, Stephen's army routed Ajtony's troops near modern Banatsko Aranđelovo or at Tomnatic. Csanád killed Ajtony, either on the battlefield (according to the Long Life) or in his stronghold on the Mureș (according to the Gesta Hungarorum). In the Long Life Csanád cut out Ajtony's tongue after his death, enabling him to prove that he had killed Ajtony (and exposing Gyula, who had taken credit for the deed in Stephen's presence). Archaeologist István Erdélyi said that the Treasure of Sânnicolau Mare, excavated near Ajtony's seat, was connected to the ruler; however, his view has not been universally accepted by scholars.

King Stephen granted large estates to Csanád in the lands Ajtony had ruled. Ajtony's stronghold, now known as Cenad (Csanád), was named for Stephen's commander. The king also appointed Csanád the head (or ispán) of the county made up of Ajtony's former realm. Stephen established a Roman Catholic diocese in Cenad, with the Venetian monk Gerard its first bishop. The Greek monks from Cenad were transferred to a new monastery built by Csanád at Banatsko Aranđelovo. Ajtony's descendants owned land in the region, indicating that King Stephen had not confiscated all of his predecessor's domain.

In modern historiography
Ajtony's ethnicity is debated. Historian Paul Stephenson described him as a Magyar chieftain; according to historian László Makkai, he was of Kabar origin and his Turkic name may imply that he was a Pecheneg. According to historian Florin Curta he could be Bulgar, Khazar or Pecheneg. In Romanian historiography, Ajtony has been considered the last member of a "native" dynasty descended from Glad, who is mentioned in the Gesta Hungarorum as opposing the invading Hungarians, historian Alexandru Madgearu wrote that the Latin name of Ajtony's seat (urbs Morisena) preserved a Romanian form.

The date of Ajtony's conquest is also uncertain. His close contacts with the Byzantine Empire, including his "Greek rite" baptism in Vidin, show that he ruled after the Byzantine Emperor Basil II seized Vidin from the Bulgarians in 1002. The conflict between Ajtony and King Stephen must have occurred before the king appointed Gerard the first bishop of Csanád in 1030. Alexandru Madgearu, who called Ajtony an ally of Samuel of Bulgaria rather than Emperor Basil II, wrote that Stephen I's army occupied Ajtony's realm in parallel with Basil II's 1002 conquest of Vidin. Makkai placed the conquest of Ajtony's realm in 1008. According to Pop, Stephen I decided to invade the Banat after a 1027 Pecheneg raid on the Byzantine Empire and Emperor Constantine VIII's death the following year. Pop also writes that Ajtony's former duchy was not fully incorporated into the Kingdom of Hungary until the 13th century because frequent internal conflicts had enabled the Romanians to preserve their idea of a "Romanian country". Curta rejected the Long Life account of Ajtony altogether, calling it a "family legend" from a 14th-century hagiography.

Primary

 * Anonymus, Notary of King Béla: The Deeds of the Hungarians (Edited, Translated and Annotated by Martyn Rady and László Veszprémy) (2010). In: Rady, Martyn; Veszprémy, László; Bak, János M. (2010); Anonymus and Master Roger; CEU Press; ISBN 978-963-9776-95-1.
 * Constantine Porphyrogenitus: De Administrando Imperio (Greek text edited by Gyula Moravcsik, English translation b Romillyi J. H. Jenkins) (1967). Dumbarton Oaks Center for Byzantine Studies. ISBN 0-88402-021-5.
 * John Skylitzes: A Synopsis of Byzantine History, 811–1057 (Translated by John Wortley with Introductions by Jean-Claude Cheynet and Bernad Flusin and Notes by Jean-Claude Cheynet) (2010). Cambridge University Press. ISBN 978-0-521-76705-7.

title: Ajtony