Thematische Bibliographien / Jahanara

Auswahl der wissenschaftlichen Literatur zum Thema „Jahanara“

Autor: Grafiati
Veröffentlicht am 27. Juli 2024
Zuletzt aktualisiert am 30. Juli 2024

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Zeitschriftenartikel zum Thema "Jahanara"

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Hussain, Ashna. „Jahanara Begum: Self-representation in the Public Space“. Journal for the Academic Study of Religion 33, Nr. 2 (02.10.2020): 134–54. http://dx.doi.org/10.1558/jasr.42388.

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2

Ramsey, Mary K. „Paradise, Death and Doomsday in Anglo-Saxon Literature. Ananya Jahanara Kabir“. Speculum 80, Nr. 1 (Januar 2005): 242–43. http://dx.doi.org/10.1017/s0038713400007090.

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3

Rehman Ganie, Zahied. „CONTRIBUTION OF ROYAL MUGHAL LADIES IN THE FIELD OF ART AND ARCHITECTURE FROM 1526-1707 A.D: A BRIEF SURVEY“. International Journal of Research -GRANTHAALAYAH 6, Nr. 12 (31.12.2018): 34–37. http://dx.doi.org/10.29121/granthaalayah.v6.i12.2018.1074.

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Indian woman since ancient days had played an important role in the socio-cultural and philosophical development of the country. Especially in Medieval India, the royal ladies of the Mughal court were almost as remarkable as their male counterparts. Royal Mughal ladies like Hamida Banu Begam, Haji Begam, Nurjahan Begam, Jahanara Begam, Roshanara Begam, Zeb-un-Nisa Begum etc. not only played a dominant role in contemporary politics but also contributed a lot to artistic field. The present article is an attempt to highlight the contribution of Royal Mughal ladies especially in Artistic field.
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Adrián-Hernández, Jairo. „Ananya Jahanara Kabir’s Partition’s Post-Amnesias: 1947, 1971 and Modern South Asia“. Revista Canaria de Estudios Ingleses 76 (Mai 2018): 279–80. http://dx.doi.org/10.25145/j.recaesin.2018.76.025.

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5

Adrián-Hernández, Jairo. „Ananya Jahanara Kabir’s Partition’s Post-Amnesias: 1947, 1971 and Modern South Asia“. Revista Canaria de Estudios Ingleses, Nr. 76 (2018): 279–80. http://dx.doi.org/10.25145/j.recaesin.2018.76.25.

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6

Mumtaz, Khawar. „Nasra M. Shah (eel.). Pakistani Women: A Socioeconomic Demographic Profile. Islamabad: Pakistan Institute of Development Economics/Honolulu: East-West Center. 1986. xliv+412 pp.lllus., bibliog., index. Price: US$12.oo for hard cover; US$ 10.00 for paperback.“ Pakistan Development Review 26, Nr. 1 (01.03.1987): 121–23. http://dx.doi.org/10.30541/v26i1pp.121-123.

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Until very recently, women did not claim the attention of academicians in Pakistan. Short of cliche-ridden write-ups glorifying their exalted and sometimes imagined roles, little else was written to reveal the reality of women in the country's tribal, feudal, changing society. The exceptions have been reports and case studies, mostly commissioned by the Government or by international agencies. These, however, have remained confined to departmental files and a limited readership. The few titles which have appeared in the last ten years or so, besides a few autobiographies (e.g. Jahanara Shah Nawaz's, Shaista Ikramullah's), include Rashida Patel's book on the family laws, Parveen Shaukat Ali's study of women in the Muslim world and Kishwar Naheed's collection, in Urdu, of papers on some aspects of women in Pakistan.
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7

Maulana, M. Iqbal. „SPIRITUALITAS DAN GENDER: Sufi-Sufi Perempuan“. Living Islam: Journal of Islamic Discourses 1, Nr. 2 (28.11.2018): 359. http://dx.doi.org/10.14421/lijid.v1i2.1734.

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Today there have been many studies of Sufism, but not many studies have discussed the involvement and contribution of women in the realm of Islamic mysticism in particular. This fact cannot be used as an excuse to say that Sufism, especially Islam, completely ignores the position and contribution of women. The few studies, once again, cannot be used as an excuse that women have little contribution and position in the development and spread of Sufism's teachings, doctrines and prac- tices.This paper discusses the equality of women and men not only in the conceptual level as stated in the Qur'an and Hadith. Furthermore, a number of female Sufi fig- ures such as Rabi'ah Adawiyah, Aishah al-Ba'uniyyah, Jahan Malek Khatun, Mahsati Ganjavi (Persia), Habba Khatoon, Jahanara Begum (India), were shown, which proved that women had equal opportunities in achieving spiritual knowledge.
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Khan, Naiza, und Ananya Jahanara Kabir. „Near and Far SightSites Converge“. Monsoon 1, Nr. 1 (01.05.2023): 51–71. http://dx.doi.org/10.1215/2834698x-10345980.

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Abstract This conversation between an academic (Ananya Jahanara Kabir, Kings College London) and a visual artist (Naiza Khan, London-Karachi) draws on an intellectual exchange of over a decade to dredge up submerged histories of the Indian Ocean that both share as part of their relationship to the port cities of Kolkata and Karachi respectively. Responding to key works by Khan that reference the monsoon as a sensory context for that history, the interlocutors mobilize a conjunction of near and far sites and sights. They thereby reveal the necessity of recognizing water in all its atmospheric states as a connector between African and Asian landmasses; as a releaser of creolized ways of life that are repressed by nationalist, nativist, and casteist narratives; and as a generator of alegropolitics, or the politics of embodied joy, through which to resist those convergent landcentric hegemonies.
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Jalais, Annu. „Book Review: Ananya Jahanara Kabir. 2013. Partition’s Post-amnesias: 1947, 1971 and Modern South Asia“. Contributions to Indian Sociology 50, Nr. 3 (Oktober 2016): 435–37. http://dx.doi.org/10.1177/0069966716657468.

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10

Zaman, Independent University, Bangladesh, Niaz. „From Islamic Feminism to Radical Feminism: Roquiah Sakhawat Hossein to Taslima Nasrin“. Asiatic: IIUM Journal of English Language and Literature 10, Nr. 1 (15.06.2016): 4–26. http://dx.doi.org/10.31436/asiatic.v10i1.781.

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This paper examines four women writers who have contributed through their writings and actions to the awakening of women in Bangladesh: Roquiah Sakhawat Hossein, Sufia Kamal, Jahanara Imam and Taslima Nasrin. The first three succeeded in making a space for themselves in the Bangladesh tradition and carved a special niche in Bangladesh. All three of them were writers in different genres – poetry, prose, fiction – with the last best known for her diary about 1971. While these iconic figures contributed towards women’s empowerment or people’s rights in general, Taslima Nasrin is the most radically feminist of the group. However, while her voice largely echoes in the voices of young Bangladeshi women today – often unacknowledged – she has been shunned by her own country. The paper attempts to explain why, while other women writers have also said what Taslima Nasrin has, she alone is ostracised.
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Dissertationen zum Thema "Jahanara"

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Jahandar, Lashki Diana [Verfasser]. „Untersuchung der Lebensqualität bei Patienten mit Herzinsuffizienz mit erhaltener Ejektionsfraktion : Auswirkung einer Trainings-Intervention / Diana Jahandar Lashki“. Berlin : Medizinische Fakultät Charité - Universitätsmedizin Berlin, 2018. http://d-nb.info/1153768755/34.

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2

Jahanyar, Jama [Verfasser]. „Diagnostische Wertigkeit von QT-Prolongation und QT-Dispersion als Zeichen für akute kardiale Abstoungsreaktionen nach orthotoper Herztransplantation / vorgelegt von Jama Jahanyar“. 2004. http://d-nb.info/975889591/34.

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Bücher zum Thema "Jahanara"

1

Guillaume, Lyane. Jahanara. Paris: Stock/Edition⁰ 1, 1989.

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2

1940-, Seetharam Prema, und Narayanan Uma 1940-, Hrsg. Jahanara. Chennai: East West Books (Madras), 2003.

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3

Lasky, Kathryn. Jahanara, Princess of Princesses. New York: Scholastic, 2002.

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4

Lasky, Kathryn. Jahanara, Princess of Princesses. New York: Scholastic, 2002.

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5

Freiberg, Stanley Kenneth. Jahanara: Daughter of the Taj Mahal. Victoria: Newport Bay Pub., 1999.

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6

Jośī, Pratimā. Jahannama: Nivaḍaka Pratimā Jośī. Mumbaī: Lokavāṅmaya Gr̥ha, 2009.

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7

Josi, Pratima. Jahannama: Nivadaka Pratima Josi. Mumbai: Lokavanmaya Grha, 2009.

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8

Busye, Motinggo. Malam jahanam: Drama sebabak. 2. Aufl. Jakarta: Pustaka Jaya, 1995.

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9

Hecnovic, Razaq. Jahanam ki dasvin gehrai. Lahore: Bright Books, 1999.

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10

Jahana, Noboru. Jahana noboru shū. Tōkyō: Misuzu Shobō, 1998.

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Buchteile zum Thema "Jahanara"

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Bishwapriya, Akhouri, Abhishek Kumar Chaurasia und V. Aneesh Kumar. „Anthropogenic Interference and Climatic Changes Influencing Precipitation, Sediment Load and Sand Deposition by the Phalgu River in and Around Jahanabad District, Bihar: A Case Study“. In Springer Climate, 131–71. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-16254-1_7.

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2

„Jahanara Begum“. In Islam, Judaism, and Zoroastrianism, 355. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_100040.

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3

„PRINCESS JAHANARA:“. In Three Centuries of Travel Writing by Muslim Women, 385–93. Indiana University Press, 2022. http://dx.doi.org/10.2307/j.ctv2nwq9jx.43.

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4

„7. Masculine Modes of Female Subjectivity: The Case of Jahanara Begam“. In Speaking of the Self, 165–202. Duke University Press, 2020. http://dx.doi.org/10.1515/9780822374978-009.

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Palit, Mriducchanda. „Powers Behind the Throne Women in Early Mughal Politics“. In Faces of the Feminine in Ancient, Medieval, and Modern India, 201–12. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195122299.003.0014.

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Abstract The importance of the Mughal era in the history of India rests not only on the unification of virtually all of India under an elaborately centralized administration but also on the complexity of its political culture. The finely nuanced character of the power games that shaped the fortunes of the dynasty are nowhere better illustrated than in the lives and acts of the great ladies at the Mughal court, who often exerted an influence far beyond the limits granted them by their male dominated polity. Although in principle the Islamic faith acknowledges the equality of men and women in both ability and intelligence, in practice in the Mughal world, as in others, women were relegated to a subordinate position. Yet despite the constraints on women, many of the mothers, daughters, and wives of the Mughal emperors were the driving forces behind them, who protected and advanced them by their own will, talents, and ambitions. This is a steady but often overlooked pattern of achievement, even though the cultural sophistication of these women is common knowledge by virtue of their literary and artistic work. The diaries and autobiographies of Babur’s daughter Gulbadan Begum, Shahjahan’s daughter Jahanara, and Aurangzeb’s daughter Zebunnisa are well known as both historical and literary documents. But the political content of Mughal women’s perceptions remain neglected even as examples of their acumen in politics and commerce abound; for instance, Nurjahan Begum, Emperor Jahangir’s queen, played a pivotal role in the administration of the empire during his reign and was the only Mughal queen to have her face inscribed on a coin of the realm.1 Materials for a history of these women are at best sketchy, but some sense of their abilities and careers may be recaptured from the sometimes anecdotal references and tributes to them in contemporary records.
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„Kora Jahanabad, UP, 1947“. In The Mosques of Colonial South Asia. I.B. Tauris, 2021. http://dx.doi.org/10.5040/9780755634477.0012.

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Konferenzberichte zum Thema "Jahanara"

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Fredy, Mochammad, und Nuria Haristiani. „The Classification of Swear Words in the Movie Perempuan Tanah Jahanam by Joko Anwar“. In 4th International Conference on Language, Literature, Culture, and Education (ICOLLITE 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201215.069.

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