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| 1 |
ID:
152355
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| Summary/Abstract |
Through their interactions with French archaeologists from around 1930, Afghan historians formulated a new official historical identity for Afghanistan based on its pre-Islamic past. This article provides the first analysis of this process by tracing the emergence of the new historiography through the career of its chief promoter, Ahmad ʿAli Kuhzad, as curator of the National Museum (founded 1931) and director of the Afghan Historical Society (founded 1942). Through placing Kuhzad in these official institutional settings and reading his major works, the article shows how traditional Persianate historiography was challenged by an imported and amended version of world civilizational history. In the decades after independence in 1919, this new historical vision allowed the young Afghan nation-state to stake its civilizational claims on an international stage. In these previously unexcavated historiographical strata lie the roots of the Taliban's iconoclasm, which are revealed as a dialogical response to the state cultural institutions that remade Afghanistan as Aryana.
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| 2 |
ID:
082162
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2008.
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| Summary/Abstract |
This essay examines a series of 'Hindustani' meditation manuals from the high colonial period against a sample of etiquette and medicinal works from the same era. In doing so, the essay has two principal aims, one specific to the Indian past and one pertaining to more general historical enquiry. The first aim is to subvert a longstanding trend in the 'history' of religions which has understood meditational practices through a paradigm of the mystical and transcendent. In its place, the essay examines such practices-and in particular their written, and printed, formulation-within the ideological and technological contexts in which they were written. In short, meditation is historicised, and its 'Hindu' and 'Muslim' expressions, compared in the process. The second aim is more ambitious: to test the limits of historical knowledge by asking whether it is possible to recount a history of breathing. In reassembling a political economy of respiration from a range of colonial writings, the essay thus hopes to form a listening device for the intimate rhythms of corporeal history. In doing so, it may suggest ways to recount a connected and necessarily political history of the body, the spirit and the world
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| 3 |
ID:
139606
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Bringing to light the first known Urdu primary source on Islam in colonial Burma, this essay examines the polemical encounter with Buddhism in the years surrounding the Third Anglo–Burmese War. Using the model of religious economy, the Urdu Sayr-e Barhma is contextualised amid the religious pluralisation and competition that accompanied colonisation as a multitude of religious ‘entrepreneurs’ and ‘firms’ rapidly entered the colony. Among them was the Indian Muslim author of Sayr-e Barhma, which provided a detailed account of the history, language and theology of Burman Buddhists and included an account of a public debate which, it claimed, culminated in the conversion of the Thathanabaing (Primate). Against the long-standing historiographical emphasis on the economic roots of anti-Indian sentiments in colonial Burma, this essay points to the religious dimensions of these enduring antagonisms.
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| 4 |
ID:
137172
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In view of the recent expansion of Indo-Persian studies, the neglect of the Sino-Persian nexus is a missed opportunity to place Iranian history on a larger Asian stage. While Iranian contact with China has continued episodically from antiquity to modernity, scholars have so far focused almost exclusively on the pre-modern phases of exchange. As a contribution to developing the field of Sino-Persian studies, this article situates two twentieth century Iranian travelers to China against the changing background of Chinese–Iranian exchange from the medieval to modern period. In so doing, it demonstrates the infrastructural and conceptual apparatus that enabled the modern Iranian encounter with China while asking how, if at all, twentieth century intellectuals were able to draw on a longer history of interaction to find meanings for Sino-Persian exchange.
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| 5 |
ID:
107058
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New Delhi, Cambridge University Press, 2009.
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| Description |
xvi, 217p.
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| Series |
Cambridge studies in Indian history and society ; 16
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| Standard Number |
9780521762717, hbk
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Copies: C:1/I:0,R:0,Q:0
Circulation
| Accession# | Call# | Current Location | Status | Policy | Location |
| 056202 | 954.0088297/GRE 056202 | Main | On Shelf | General | |
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| 6 |
ID:
093296
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| Publication |
Cambridge, Cambridge University Press, 2009.
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| Description |
xvi, 217 p.
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| Series |
Cambridge studies in Indian history and society; 16
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| Standard Number |
9780521898454
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Copies: C:1/I:0,R:0,Q:0
Circulation
| Accession# | Call# | Current Location | Status | Policy | Location |
| 054703 | 954.0088297/GRE 054703 | Main | On Shelf | General | |
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| 7 |
ID:
090385
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2009.
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| Summary/Abstract |
Within a few years of 1820, Muslim-owned printing presses were established under state sponsorship in Iran, Egypt, and India, marking the true beginning of printing in the Islamic world. Printing projects had been initiated before this period-most famously by Ibrahim Müteferrika (1674-1745) in Istanbul-but these were isolated and unsustained ventures. None gathered the joint momentum of state support and technological transfer to compare with what emerged simultaneously in Tabriz, Cairo, and Lucknow. In attempting to understand the common processes behind this "triplet" birth of Muslim printing, this article reconstructs the small circle of individuals whose at times discordant projects collided in creating a sustainable Muslim print tradition in several distinct centers around 1820.
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| 8 |
ID:
108481
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| 9 |
ID:
085018
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| Publication |
2008.
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| Summary/Abstract |
At 10:15 on the night of 31 May 1903, the D-block of the recently completed Sita Ram Building in Bombay suddenly came down with a crash. Most of the building was unoccupied, but on the ground floor was a saloon bar, which over the past months had done a brisk trade with British soldiers and sailors. The customers of this bar comprised most of the dead and injured when the building collapsed.
Since the bar stood across the road from the tomb of a Muslim saint, rumours spread that the disaster was the direct result of the insult to the holy man and implicitly of the transgression of Muslim space by the combined efforts of the Hindu bar-owner and his bibulous patrons. This short essay explores the moral tensions that found expression with the collapse of the Sita Ram Building through a comparison of its reportage in an English-language newspaper and an Urdu hagiography of the offended saint. At the same time, it draws attention to the neglected importance of colonial Bombay as a prime location of the early Muslim experience of globalising modernity
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| 10 |
ID:
178769
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| Summary/Abstract |
By conceiving two emergent nation-states as a single region linked by conjoining roads, shared technologies and circulating researchers, this essay traces the emergence of a common “intellectual infrastructure” that during the interwar decades enabled European, American, Iranian, Afghan and Indian scholars to promote archeological and architectural interpretations of the Iranian and Afghan past. Taking Robert Byron’s Road to Oxiana as a fixed point of reference, the following pages survey the motor-linked sites where these new disciplinary approaches were developed and disseminated. By positioning Byron amid a larger cadre of investigators publishing in Farsi, Dari and Urdu no less than English, French and German, the essay shows how shifts in Iranian perceptions of the ancient and medieval past were part of a larger regional development, unfolding not only in familiar dialogue with Europe, but also in conversation and to some degree competition with nationalist scholarship in Afghanistan and India. Together with the journals, museums, learned societies and congresses which were launched in the 1920s and 1930s, cars and cameras—those key tools of the “age of speed”—were central to these learned ventures. Far from generating uniformity, this shared intellectual infrastructure enabled multiple interpretations of the archaeological and architectural past that were nonetheless mutually intelligible and methodologically consistent.
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| 11 |
ID:
095921
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| Publication |
2010.
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| Summary/Abstract |
This essay traces the circulation of the industrial commodities of lithographic presses and stones and compares the uses to which these commodities were put in Iran with other regions at the same time. Using Persian travelogues as sources on scientific exchange, the essay compares Iran's access to lithography with its spread through Europe, Russia and South and Southeast Asia. Using lithography as a gauge of Iran's integration into an industrializing global economy, it compares state-led Iranian attempts to access lithographic commodities with attempts by other regional powers to develop local sources for these 'stones from Bavaria'. After tracing the role of Christian Evangelicalism in the technology's dissemination, the essay finally contextualizes Iranian uses of lithography in global developments in illustrated and newspaper printing.
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| 12 |
ID:
101237
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| Publication |
2010.
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| Summary/Abstract |
This paper addresses several questions that appear preliminary to understanding the circulation of knowledge in early modern India (circa 1500 to 1800): What work did writing do? What was the relationship between writing and speaking? And what can our answers to these questions tell us about cultural formulations of 'knowledge' in this period? After addressing these questions on 'modes' of circulation, this paper turns to the more practical issue of 'means' of circulation, looking at the intersection between religious and bureaucratic patterns of the production and consumption of books in the absence of printing in Indian languages. Overall, the paper argues for early modernity as a period of tension and transition between 'anthropocentric' and 'bibliocentric' attitudes towards the location and thence circulation of knowledge in a Persianate context. The issues are exemplified by reference to the various and, at times, perplexing uses of books in an imperial dervish lodge or takiyya.
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