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Qaidu (1236-1301), one of the great rebels in the history of the Mongol Empire, was the grandson of Ogedei, the son Genghis Khan had chosen to be his heir. This boof recounts the dynastic convolutions and power struggle leading up to his rebellion and subsequent events.
Qaidu (1236-1301), one of the great rebels in the history of the Mongol Empire, was the grandson of Ogedei, the son Genghis Khan had chosen to be his heir. This boof recounts the dynastic convolutions and power struggle leading up to his rebellion and subsequent events.
The book considers the political, institutional and cultural histories of the Qara Khitai.
The interaction between Eurasian pastoral nomads and the surrounding sedentary societies is a major theme in world history. This volume explores the mulitfarious nature of nomadic society and its relations with China, Russia and the Middle East from antiquity into the contemporary world with emphasis on the Mongol and Turkish peoples.
Crossroads of Cuisine offers history of food and cultural exchanges in and around Central Asia. It discusses geographical base, and offers historical and cultural overview. A photo essay binds it all together. The book offers new views of the past.
Chinggis Khan was perhaps the most influential man of the last millennium, and yet he was not a Muslim. So, why is he included in a series profiling Makers of the Muslim World? In this novel perspective on a much-maligned figure, Michal Biran explains the monumental impact Chinggis Khan had upon the Islamic World, both positive and negative. Often criticized as a mass-slaughterer, pillager, and arch-enemy of the faith, Biran shows that his constructive influence upon Islam was also considerable - his legacy apparent in Central Asia even today.
Memories of the Mongol Empire loomed large in fourteenth-century Eurasia. Robinson explores how Ming China exploited these memories for its own purposes.
This book discusses the significance of cultural symbols/‘images’ in the nation-building of Eurasian states that emerged out of the former Soviet Union. It particularly focuses on the cases of Uzbekistan and Kazakhstan in the post-Soviet era and argues that the relationship between nation- and image-building has been particularly relevant for Eurasian states. In an increasingly globalized world, nation-state building is no longer an activity confined to the domestic arena. The situating of the state within the global space and its ‘image’ in the international community (nation branding) becomes in many ways as crucial as the projection of homogeneity within the state. The relationship between politics and cultural symbols/ ‘images’, therefore acquires and represents multiple possibilities. It is these possibilities that are the focus of Symbols and the Image of the State in Eurasia. It argues that the relationship between politics and cultural symbols/ ‘images’, became particularly relevant for states that emerged in the wake of the disintegration of the Soviet Union in Central Asia. It extends the argument further to contend that the image that the state projects is largely determined by its legacy and it attempts to do this by taking into account the Uzbek and Kazakh cases. In the shaping of the post-Soviet future these legacies and projections as well as the policy implications of these projections in terms of governmentality and foreign policy have been decisive.
This book shows the development of women's status in the Mongol Empire from its original homeland in Mongolia up to the end of the Ilkhanate of Iran in 1335. Taking a thematic approach, the chapters show a coherent progression of this development and contextualise the evolution of the role of women in medieval Mongol society. The arrangement serves as a starting point from where to draw comparison with the status of Mongol women in the later period. Exploring patterns of continuity and transformation in the status of these women in different periods of the Mongol Empire as it expanded westwards into the Islamic world, the book offers a view on the transformation of a nomadic-shamanist society from its original homeland in Mongolia to its settlement in the mostly sedentary-Muslim Iran in the mid-13th century.
Sievers draws on his experience of Central Asia to take on the task of explaining the remarkable economic declines of the post-Soviet Central Asian states (Kazakhstan, Kyrgystan, Tajikistan, Turkmenistan and Uzbekistan) in the past decade, and the turn of these states towards despotism.