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A free ebook version of this title is available through Luminos, University of California Press’s new open access publishing program for monographs. Visit www.luminosoa.org to learn more. Writing Self, Writing Empire examines the life, career, and writings of the Mughal state secretary, or munshi, Chandar Bhan “Brahman” (d. c.1670), one of the great Indo-Persian poets and prose stylists of early modern South Asia. Chandar Bhan’s life spanned the reigns of four different emperors, Akbar (1556-1605), Jahangir (1605-1627), Shah Jahan (1628-1658), and Aurangzeb ‘Alamgir (1658-1707), the last of the “Great Mughals” whose courts dominated the culture and politics of the subcontinent at the height of the empire’s power, territorial reach, and global influence. As a high-caste Hindu who worked for a series of Muslim monarchs and other officials, forming powerful friendships along the way, Chandar Bhan’s experience bears vivid testimony to the pluralistic atmosphere of the Mughal court, particularly during the reign of Shah Jahan, the celebrated builder of the Taj Mahal. But his widely circulated and emulated works also touch on a range of topics central to our understanding of the court’s literary, mystical, administrative, and ethical cultures, while his letters and autobiographical writings provide tantalizing examples of early modern Indo-Persian modes of self-fashioning. Chandar Bhan’s oeuvre is a valuable window onto a crucial, though surprisingly neglected, period of Mughal cultural and political history.
In the early 1400s, Iranian elites began migrating to the Deccan plateau of southern India. Lured to the region for many reasons, these poets, traders, statesmen, and artists of all kinds left an indelible mark on the Islamic sultanates that ruled the Deccan until the late seventeenth century. The result was the creation of a robust transregional Persianate network linking such distant cities as Bidar and Shiraz, Bijapur and Isfahan, and Golconda and Mashhad. Iran and the Deccan explores the circulation of art, culture, and talent between Iran and the Deccan over a three-hundred-year period. Its interdisciplinary contributions consider the factors that prompted migration, the physical and intellectual poles of connectivity between the two regions, and processes of adaptation and response. Placing the Deccan at the center of Indo-Persian and early modern global history, Iran and the Deccan reveals how mobility, liminality, and cultural translation nuance the traditional methods and boundaries of the humanities.
This book makes an extensive study of the art and culture of Awadh during the Nawabi period (c. 1722-1856), with a focus on the city of Lucknow. The work takes up evidence available in a variety of primary and secondary sources, especially in the Persian and Urdu languages, in its study of visuals and artefacts, as well as performance traditions and craft techniques which are derived from this period. Highlighting the literary milieu of the period, and the developments in the realm of music, painting, architecture and industrial arts, this volume also explores how some of the arts and crafts assumed considerable European colour, and demonstrates how the ethos of the syncretic Indo-Persian culture, the renowned ganga-jamuni tahzib, remained intact.
In highlighting the notion of a language of tolerance as exemplified in the works of Khusraw, this dissertation offers an important corrective to present-day notions of how medieval Muslim communities interacted with other societies. It also brings to the forefront fresh awareness of medieval Islamicate contributions to the development of pluralistic ideologies. By affording a more penetrating understanding of how a rhetoric of tolerance emerges and operates, moreover, this work promotes a greater ability to identify and encourage such discourses in the present, where they are badly needed.
This volume examines the major cultural, religious, political, and urban changes that took place in the Iranian world of Inner and Central Asia in the transition from the pre-Islamic to the Islamic periods. One of the major civilizations of the first millennium was that of the Iranian linguistic and cultural world, which stretched from today’s Iraq to what is now the Xinjiang Autonomous Region of China. No other region of the world underwent such radical transformation, which fundamentally altered the course of world history, as this area did during the centuries of transition from the pre-Islamic to the Islamic period. This transformation included the religious victory of Islam over Buddhism, Nestorian Christianity, and the other religions of the area; the military and political wresting of Inner Asia from the Chinese to the Islamic sphere of primary cultural influence; and the shifting of Central Asia from a culturally and demographically Iranian civilization to a Turkic one. This book contains essays by many of the preeminent scholars working in the fields of archeology, history, linguistics, and literature of both the pre-Islamic and the Islamic-era Iranian world, shedding light on some of the most significant aspects of the major changes that this important portion of the Asian continent underwent during this tumultuous era in its history. This collection of cutting-edge research will be read by scholars of Middle Eastern, Central Asian, Iranian, and Islamic studies and archaeology. Contributors: D. G. Tor, Frantz Grenet, Nicholas Sims-Williams, Etsuko Kageyama, Yutaka Yoshida, Michael Shenkar, Minoru Inaba, Rocco Rante, Arezou Azad, Sören Stark, Louise Marlow, Gabrielle van den Berg, and Dilnoza Duturaeva.
Humanism has mostly considered the question “What does it mean to be human?” from a Western perspective. Dabashi asks it anew from a non-European perspective, in a groundbreaking study of 1,400 years of Persian literary humanism. He presents the unfolding of this vast tradition as the creative and subversive subconscious of Islamic civilization.
For centuries, Persian was the language of power and learning across Central, South, and West Asia, and Persians received a particular basic education through which they understood and engaged with the world. Not everyone who lived in the land of Iran was Persian, and Persians lived in many other lands as well. Thus to be Persian was to be embedded in a set of connections with people we today consider members of different groups. Persianate selfhood encompassed a broader range of possibilities than contemporary nationalist claims to place and origin allow. We cannot grasp these older connections without historicizing our conceptions of difference and affiliation. Mana Kia sketches the contours of a larger Persianate world, historicizing place, origin, and selfhood through its tradition of proper form: adab. In this shared culture, proximities and similarities constituted a logic that distinguished between people while simultaneously accommodating plurality. Adab was the basis of cohesion for self and community over the turbulent eighteenth century, as populations dispersed and centers of power shifted, disrupting the circulations that linked Persianate regions. Challenging the bases of protonationalist community, Persianate Selves seeks to make sense of an earlier transregional Persianate culture outside the anachronistic shadow of nationalisms.
This book discusses the origin and growth of Indo-Persian historiography with specific emphasis on India's contribution to the literary heritage of the Persian world. Besides examining 'Awfi's Jawami'ul-Hikayat-wa-Livam'ul-Rivayat as a source of history, the volume also assesses the history of history writing by immigrant and Indian scholars, and is a pioneering attempt insofar as it attempts to study the social background and the religious and political ideals of each of the writers included in this book.