Reflection of Daily Life and Social Customs in the Urban Structure of Shiraz during the Zand Period

This study explores how everyday life and social customs were reflected in the urban society of Shiraz during the Zand period. The central question is how, after the collapse of the Safavid state and a prolonged era of political, military, and social instability, the establishment of the Zand government—especially under Karim Khan Zand—created conditions for the revival of urban social and cultural life. The fall of the Safavids had brought deep insecurity and economic hardship, sidelining many rituals and cultural expressions. Yet, once Karim Khan stabilized his rule and restored relative security, the ground was prepared for rebuilding social relations, reviving collective traditions, and reconstructing the cultural vitality of cities. The research therefore aims to show how daily life in Shiraz was organized in this period and how it aligned with the social and cultural policies of the Zand administration.
Using a historical method and a descriptive–analytical approach, the study draws on historical texts, European travelogues, and modern scholarship. Due to the limited information in Persian sources regarding everyday life, accounts by travelers such as Niebuhr, Scott Waring, Drouville, and Franklin serve as essential sources for reconstructing the social atmosphere of the time. Within the theoretical framework, everyday life is treated as a lens for understanding cultural and social change, while social customs are examined as indicators of urban structures and norms.
Patterns of daily living in Zand-era Shiraz reveal that clothing was an important marker of social identity and cultural context. Men wore shirts, loose trousers, and outfits adapted to local climate, while clear class distinctions were evident in the quality and style of fabrics. Women’s clothing differed between private and public spheres: at home, garments were simpler, while in public spaces chadors, veils, and modest coverings were standard. Personal adornment, jewelry, and beauty practices—such as the use of kohl and an emphasis on large, expressive eyes—were significant aspects of women’s cultural expression.
Hospitality and social gatherings formed another essential part of daily life in this era. In Shiraz, social visits were not limited to sharing a meal but included artistic and cultural activities. Hosts often began by offering hookah and beverages such as tea or coffee, followed by fruits, sweets, and a variety of dishes. The presence of musicians, singers, and storytellers in these gatherings demonstrates that music, performance, and narration were inseparable from urban leisure culture. The hookah, in particular, symbolized sociability and hospitality and held a central place in interactions.
Family institutions and marriage rituals also reflected traditional social structures. Marriage was considered a bond between families rather than individuals, with parents playing a decisive role in choosing a spouse. In some cases, engagements were arranged at young ages. Wedding ceremonies included stages such as proposal, dowry negotiation, henna-night festivities, and multi-day celebrations accompanied by music, dance, and the participation of extended family. These events reinforced both family bonds and broader social cohesion.
Public bathhouses played a significant role in the social life of Shiraz. Beyond their hygienic function, they were centers for conversation, social interaction, and occasionally small celebrations such as the Golrizan ritual. Their architectural design addressed hygienic, religious, and social needs simultaneously. The separation of bathing times for men and women reflects the moral and social norms that shaped public life.
Ritual sports and the culture of chivalry, practiced in the zurkhaneh, represented another dimension of everyday life. Zurkhanehs functioned not only as places for physical exercise—such as wrestling and club-swinging—but also as community spaces where traditional values were taught and enacted. Music, invocations, respect for champions, and the presence of spectators transformed athletic practice into a collective ritual. These institutions demonstrated the strong connection between physical training, moral values, and religious beliefs in the urban culture of the period.
The cultural atmosphere of Shiraz was further enriched by theatrical entertainment and music. Clowns, imitators, and musicians performed at both public gatherings and courtly events, providing humor, imitation acts, and musical performances. The diversity of musical instruments and the skill of performers indicate that the arts were flourishing, and some women also contributed to musical performances.
At a broader level, the political stability achieved during the reign of Karim Khan Zand was crucial to these social developments. After years of turmoil, the restoration of security allowed people to return to normal patterns of life and reinvest in celebrations, gatherings, and cultural activities. The renewed interest in joy and entertainment can be interpreted as a natural reaction to previous hardships. Karim Khan’s relatively tolerant and socially supportive policies encouraged this cultural revival and helped create a lively and open urban environment.
In sum, the study concludes that Shiraz became one of the main centers for the revival of social and cultural life during the Zand period. Political stability, supportive governmental policies, and the flourishing of urban spaces allowed rituals, festivals, and everyday practices to regain their place in society. From clothing and hospitality to marriage, sports, and entertainment, daily life reflected a new social atmosphere that emerged after prolonged crisis. The Zand era thus represents a significant stage in the reconstruction of cultural and social life in eighteenth-century Iran—a period during which Shiraz successfully restored its communal rituals and social relations, achieving a renewed sense of balance and dynamism.