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MUSLIM ELITES (2) answer(s).
 
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ID:   089362


Becoming Turk the Rajput way: conversion and identity in an Indian warrior narrative / Talbot, Cynthia   Journal Article
Talbot, Cynthia Journal Article
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Publication 2009.
Summary/Abstract The Kyamkhanis were a small Indian Muslim community who flourished in northern Rajasthan from c. 1450 to 1730. This article examines memories of the Kyamkhani past recorded in a seventeenth-century history of the ruling lineage, as a case study of both the process of Islamic expansionism in South Asia and the self-identity of rural Muslim gentry. While celebrating the ancestor who had converted to Islam generations earlier, the Kyamkhanis also represented themselves as local warriors of the Rajput class, an affiliation that is considered exclusively Hindu in India today. Their history was written in a local literary language, Braj Bhasa, rather than in the more cosmopolitan Persian that was widely used by Muslim elites at the time. The Kyamkhanis of the early modern era thus negotiated multiple social and cultural spheres, simultaneously participating in the local/vernacular as well as global/cosmopolitan arenas.
Key Words Hindu  Turk  Rajput  Indian Warrior  Indian Muslim Community  Kyamkhani 
Muslim Elites  Rajasthan  Islam 
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2
ID:   131791


Competing Muslim legacies along city/countryside dichotomies: another political history of Harar Town and its Oromo rural neighbours in Eastern Ethiopia / Osmond, Thomas   Journal Article
Osmond, Thomas Journal Article
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Publication 2014.
Summary/Abstract Between the Middle East and Eastern Africa, the city of Harar is often considered as the main historical centre of Islam in Ethiopia and the Horn of Africa. Until recently, the cultural hegemony of the Muslim elites inhabiting Harar was commonly opposed to the almost pagan behaviours of the Oromo - or 'Galla' - farmers and cattle herders living in the wide rural vicinity of the town. The 1995 Constitution provided the different 'ethnolinguistic nationalities' of the new Ethiopian federation with the same institutional recognition. However, the institutionalisation of the two Harari and Oromo 'nationalities' seems to foster the historical duality between the city-dwellers and their close neighbours. This article proposes another political history of Harar and its ambivalent Oromo partners through the local dynamics of the Muslim city/countryside models. It reveals the both competing and complementary orders that have probably bound together the populations of Harar and its rural hinterland for more than five hundred years.
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