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Relevant bibliographies by topics / Mughal Woman

Academic literature on the topic 'Mughal Woman'

Author: Grafiati

Published: 10 December 2022

Last updated: 29 January 2023

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Journal articles on the topic "Mughal Woman"

1

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, no. 12 (December 31, 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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Saleem, Umar, and Dr Rashida Parveen. "Role of Woman in Political Sphere in Mughal Era and British Empire in the Sub Continent." Fahm-i-Islam 3, no. 1 (June 30, 2020): 225–37. http://dx.doi.org/10.37605/fahm-i-islam.3.1.15.

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In general, this research revealed the error of the common assumption that "a state of negativity, dependency and self-reliance has prevailed over the participation of Indian women in public life, and that she was suffering from marginalization and exclusion from participation in political, social and scientific life". In fact, woman played important role in political sphere and some important personalities have been taken into consideration to unveil their efforts in politics. Similarly, the Indian woman gained a great deal of political influence. She took responsibility for governing herself at times in managing governance affairs. This political role was not limited to Muslim women alone, but was also found among Sikh and Hindu women. This article appraises the role of woman in political sphere during Mughal Era and British domain.

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Scherer, M. A. "Woman to Woman: Annette, the Princess, and the Bibi." Journal of the Royal Asiatic Society 6, no. 2 (July 1996): 197–220. http://dx.doi.org/10.1017/s1356186300007197.

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Annette Susannah Beveridge (1842–1929) was one of the outstanding oriental scholars of the early twentieth century. The work which established her reputation is her translation of the Bābur-nāma, the autobiographical memoir of the first Mughal emperor, published in 1922 by the Royal Asiatic Society. It was the first English translation from the Chaghatai Turki in which Babur wrote his famous account. A monumental work of scholarship, it is all the more remarkable for having been completed at a time when Chaghatai language studies were in their infancy. The translation is characterized by utter reliability and precision, exhaustive footnotes and numerous appendices: Western and Asian scholars continue to consult it as the standard translation of this classic Timurid text. Yet, despite the stature of her work, little is known about Beveridge herself, an unusual figure in the British orientalist landscape if only because she was a woman who raised four children and learned oriental languages when she was past the age of 50.

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Rehman, Sabina. "Walled in Roles: Woman as a wife and mother in Mohsin Hamid's Moth Smoke (2000)." Pakistan Journal of Women's Studies: Alam-e-Niswan 26, no. 2 (December 19, 2019): 01–17. http://dx.doi.org/10.46521/pjws.026.02.0004.

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This paper discusses veils and walls in Mohsin Hamid’s novel Moth Smoke (2000) and shows how the woman in the novel, named Mumtaz, responds to her role as a wife and a mother. This essay has three parts: the first part compares the figure of Mumtaz with the seventeenth-century Mughal empress upon whom the character in the novel is based. The second part shows how Mumtaz tries to free herself from the walls of socially assigned roles and resists predetermined gender roles. The third part then analyses how names and titles function as veils to hide the individual behind a constricting network of nomenclature. Acquiring a male pseudonym, Mumtaz, defies the walls of a gender-specific identity.

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Rehman, Sabina. "Walled in Roles: Woman as a wife and mother in Mohsin Hamid's Moth Smoke (2000)." Pakistan Journal of Women's Studies: Alam-e-Niswan 26, no. 2 (December 19, 2019): 01–17. http://dx.doi.org/10.46521/pjws.026.02.004.

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This paper discusses veils and walls in Mohsin Hamid’s novel Moth Smoke (2000) and shows how the woman in the novel, named Mumtaz, responds to her role as a wife and a mother. This essay has three parts: the first part compares the figure of Mumtaz with the seventeenth-century Mughal empress upon whom the character in the novel is based. The second part shows how Mumtaz tries to free herself from the walls of socially assigned roles and resists predetermined gender roles. The third part then analyses how names and titles function as veils to hide the individual behind a constricting network of nomenclature. Acquiring a male pseudonym, Mumtaz, defies the walls of a gender-specific identity.

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Yunus, GÜRBÜZ, and GÜL Özlem. "A NEW LOOK ON SATI RITUAL." Vestnik Bishkek state university af. K. Karasaev 2, no. 60 (April 1, 2022): 46–50. http://dx.doi.org/10.35254/bhu/2022.60.46.

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Traditions and rituals have shaped social life in India. Traditions continue to exist through Indian mythological and epic works. It is called Sati when a woman who lost her husband, threw herself into the fire where her husband was burned. Sati was banned in India during the range of Mughal and British rule. The way Sati is practiced has taken a different form and is still supported members of Hinduism. The source of this support is Indian divine texts. This article will focus on how the Hindutva nationalist formation approached the Sati ritual and the current issues of Sati research.

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Shokoohy, Mehrdad, and Natalie H. Shokoohy. "The Lady of Gold: Sikandar Lodī’s mother (c. 837/1433–922/1516) and the tomb attributed to her at Dholpur, Rajasthan." Bulletin of the School of Oriental and African Studies 81, no. 1 (December 28, 2017): 83–102. http://dx.doi.org/10.1017/s0041977x17001410.

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AbstractUntil the Mughal period historians of Muslim India hardly mention ladies, as it was considered discourteous, and even then only a handful of noble women were deemed worthy of mention. A secluded lady was of concern only to the man of the house. There was Sultan Raḍiya, Īltutmish's daughter, who succeeded to the throne and enjoyed a degree of freedom during Turkish rule in India, but was killed, accused of an illicit relationship with a black slave. Nevertheless, many women's influence reached beyond the harem and their voices appear between the lines. One such woman was the Sharqī Sultan Muḥammad's mother, Bībī Rājī, who played a significant role in the affairs of Jaunpur, but this article concerns another: Sultan Sikandar Lodī’s mother, known as Bībī Zarrīna (the Lady of Gold) who defied the Lodī nobility to put her son on the throne. Here we explore her story and study her tomb.

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WAHEED, SARAH. "Women of ‘Ill Repute’: Ethics and Urdu literature in colonial India." Modern Asian Studies 48, no. 4 (April 23, 2014): 986–1023. http://dx.doi.org/10.1017/s0026749x13000048.

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AbstractThe courtesan, the embodiment of both threat and allure, was a central figure in the moral discourses of the Muslim ‘respectable’ classes of colonial North India. Since women are seen as the bearers of culture, tradition, the honour of the family, community, and nation, control over women's sexuality becomes a central feature in the process of forming identity and community. As a public woman, the courtesan became the target of severe moral regulation from the mid-nineteenth century onwards. The way in which the courtesan was invoked within aesthetic, ethical, and legal domains shifted over time, and by the third decade of the twentieth century, there appeared a new way of speaking and writing about the ‘fallen woman’ within the Urdu public sphere. A social critique emerged which heralded the prostitute-courtesan as an ethical figure struggling against an unjust social order. Since the courtesan symbolized both elite Mughal court culture as well as its decay, she was a convenient foil for some nationalists to challenge the dominant idioms of nationalist and communitarian politics. Moreover, certain late medieval and early modern Indo-Persian ethical concepts were redeployed by twentieth century writers for ‘progressive’ ends. This illustrated a turn to progressive cultural politics that was simultaneously anti-colonial and anti-communitarian, while maintaining a critical posture towards the dominant idioms of Indian nationalism.

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Mani, Manimangai. "Unblinding History through Literature in Tanushree Podder’s, Escape from Harem." International Letters of Social and Humanistic Sciences 53 (June 2015): 60–67. http://dx.doi.org/10.18052/www.scipress.com/ilshs.53.60.

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The history of India had been coloured by series of brutal invasion, torture, bloodshed and massacre in the name of religion and conquest. One of the most remembered invasions is by the Mughals in the beginning of 16th. century where Babar successfully established the Mughal dynasty in 1526. The Mughal dynasty, from the eyes of the historians is one of the most dynamic dynasty which possessed splendour, wealth, bravery, artistic architecture and conquerors who fought to glorify Islam. While historians and history were limited to the study of chronological events, the historical novel Escape from Harem took the liberty to peep into the human and humanity of this dynasty; a scope which is deep irrelevant in the study of history. This paper intends to show how Tanushree Podder exposes some unknown episodes from the history of these great conquerors and builders through her novel, Escape from Harem. Strings of episodes and secrets which may not be deemed important by historians are revealed as the readers follow the journey of the girl who is taken into the harem. These episodes will be seen in the light of new historicism. This research reveals the dark side of the dynasty which are as intriguing as the magnitude of splendours which are identified with this kingdom and its rulers. The untold stories from the darkest chamber of the harem, massacre, filicide, fratricide, animalistic behaviour of emperors and the oppressive treatment cast upon women that was carried from one generation to another in the name of power and conquest will be brought to light through this research.

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Balabanlilar, Lisa. "The Begims of the Mystic Feast: Turco-Mongol Tradition in the Mughal Harem." Journal of Asian Studies 69, no. 1 (February 2010): 123–47. http://dx.doi.org/10.1017/s0021911809992543.

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The founders of India's Mughal Empire were the last surviving remnants of the Timurid-Mongol ruling elite, descendants of Timur and Chingis Khan, for whom the traditions and institutions of Central Asia were universally recognized and potent symbols of cultural prowess and legitimacy. These ideas and understandings were not abandoned in the dynasty's displacement and reestablishment in India. Among them remained a distinctly Timurid understanding of the rights and roles of elite women—not only with regard to their artistic production or patronage but also, in marked contrast to their contemporaries the Ottomans and Safavids, the power offered to young, even childless, royal women and their active participation in dynastic survival and political success. In generations of Mughal rule on the Subcontinent, the comfortable cultural accommodation of independent elite women was a vital component of the Timurid cultural and social legacy, inherited and carefully maintained at the royal courts of India.

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Dissertations / Theses on the topic "Mughal Woman"

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Nath, Renuka. "Notable Mughal and Hindu women in the 16th and 17th centuries A. D. /." New Delhi : Inter-India publ, 1990. http://catalogue.bnf.fr/ark:/12148/cb39038917c.

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Prasertwaitaya, Leila. "The Construction of Female Identity in Mughal Painting: Portraits of Women from the Shah Jahan Period (ca. 1628-1658)." VCU Scholars Compass, 2014. http://scholarscompass.vcu.edu/etd/607.

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Paintings of women as individual subjects were a popular theme in the Mughal court during the mid-seventeenth century, or the Shah Jahan period (ca. 1628-1658). These portraits depict idealized archetypes with subtle differences in facial and bodily features. The same portrait conventions were used for both historical and imaginary women. This thesis has three aims: (1) identify and explain the significance of three elements that visually represent an ideal Mughal woman using a case study from the Virginia Museum of Fine Arts called Page from the Nasir al-Din Shah Album: Portrait of a Mughal Woman (ca. 1630-45), (2) combine visual and textual sources to further the study of Mughal women, and (3) reinsert the portraits of Mughal women within a larger scope of female imagery in Indian art to show that Mughal paintings encompass just one part of a much bigger story. Paintings of Mughal women are not only aesthetic works of art—they are historical artifacts.

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Books on the topic "Mughal Woman"

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Zehra, Syed Mubin. Sexual and gender representations in Mughal India. New Delhi: Manak Publications, 2010.

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Sexual and gender representations in Mughal India. New Delhi: Manak Publications, 2010.

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3

The Mughal harem. New Delhi: Aditya Prakashan, 1988.

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4

Royal Mughal ladies and their contributions. New Delhi: Gyan Pub. House, 2001.

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5

Nath, Renuka. Notable Mughal and Hindu women in the 16th and 17th centuries A.D. New Delhi, India: Inter-India Publications, 1990.

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6

The Mughal harem. adityaprakashan, 1988.

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7

Lal, Ruby. Domesticity and Power in the Early Mughal World (Cambridge Studies in Islamic Civilization). Cambridge University Press, 2005.

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Lal, Ruby. Domesticity and Power in the Early Mughal World (Cambridge Studies in Islamic Civilization). Cambridge University Press, 2005.

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9

Reese, Lyn. Women in India: Lessons from the ancient Aryans through the early modern Mughals. Women in World History Curriculum, 2001.

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10

Gordon, Matthew S., and Kathryn A. Hain, eds. Concubines and Courtesans. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190622183.001.0001.

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Concubines and Courtesans: Women and Slavery in Islamic History contains 16 essays that consider, from a variety of viewpoints, enslaved and freed women across medieval and premodern Islamic social history. The essays bring together arguments regarding slavery, gender, social networking, cultural production (music, poetry, and dance), sexuality, Islamic family law, and religion in the shaping of Near Eastern and Islamic society over time. They range over nearly 1,000 years of Islamic history—from the early, formative period (7th–10th century CE) to the late Ottoman, Safavid, and Mughal eras (16th–18th century CE)—and regions from al-Andalus (Islamic Spain) to Central Asia (Timurid Iran). The close, common thread joining the essays is an effort to account for the lives, careers, and representations of female slaves and freed women participating in and contributing to elite urban society of the Islamic realm. Interest in a gendered approach to Islamic history, society, and religion has, by now, deep roots in Middle Eastern and Islamic studies. The shared aim of the essays collected here is to get at the wealth of these topics and to underscore their centrality to a firm grasp on Islamic and Middle Eastern history.

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Book chapters on the topic "Mughal Woman"

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Malieckal, Bindu. "Mariam Khan and the Legacy of Mughal Women in Early Modern Literature of India." In Early Modern England and Islamic Worlds, 97–121. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230119826_6.

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Lal, Ruby. "Mughal Palace Women." In Servants of the DynastyPalace Women in World History, 96–111. University of California Press, 2008. http://dx.doi.org/10.1525/california/9780520254435.003.0005.

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Metcalf, Barbara D. "On the Cusp of Colonial Modernity." In Religious Interactions in Modern India, 34–61. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198081685.003.0002.

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The chapter discusses the exceptional case of the mid–19th-century Muslim woman ruler Sikandar Begum in the princely state of Bhopal in central India, whose mother had also been the regent of Bhopal state and whose daughter followed her as ruler. The author depicts this as transition from an earlier local form of Islamic statecraft that did not shy away from the use of force and relied on a decentralized structure, to a new mode of more centralized administration following the British model. Instead of engaging in Sufism or in reformist Islam, Sikandar Begum personally practised what the author calls a protestant-style Islam, without, however, attempting to curb other denominational observances. There was no idea yet of a distinct ‘Muslim world’, rather a fusion of traditional and what was considered modern (administrative) practices from the top down, appropriating Mughal paraphernalia, without raising the issue of religious identity in any emphatic sense.

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"5. MUGHAL PALACE WOMEN." In Servants of the Dynasty, 96–114. University of California Press, 2019. http://dx.doi.org/10.1525/9780520941519-009.

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Balabanlilar, Lisa. "Women, the Imperial Household, and the State." In The Oxford Handbook of the Mughal World, C8.S1—C8.N99. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780190222642.013.8.

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Abstract Building on recent scholarship, this chapter will re-examine the role of women in the imperial household, and the extent of their role in supporting and consolidating the power of the Mughal Emperors. Where an earlier scholarship had seen Mughal imperial marriages as consolidating political alliances and the women involved in such marriages as merely pawns being exchanged, this chapter will rethink how authority, influence, and patronage were structured within the harem and beyond it, as women interacted with and participated in the apparatus of state. As committed partners in the imperial project, Mughal women manifested their powers broadly: as political advisers and diplomats, sponsors of court ritual, in trade and mercantile power, through their pious patronage, and production of the arts in the service of the state. Mughal women remained tightly bound to dynastic politics and survival, not only as passive spectators or victims, nor only as wives and mothers, but as participants in the fraught and dangerous world of empire building.

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"On the Margins of Society: Women, Servants, Low-Caste People and Slaves." In The Ottoman and Mughal Empires. I.B. Tauris, 2019. http://dx.doi.org/10.5040/9781788318747.ch-009.

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Singh, Sabita. "Conclusion." In The Politics of Marriage in Medieval India, 251–64. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199491452.003.0006.

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Political changes impacted the marriage customs and practices. The caste structure and the emergence of Rajputs indicate deviations from the theoretical concept of caste and as the clan structure of the Rajputs remained significant throughout. For the ruling elite, marriage was a channel for diplomacy. The rituals of marriage were a mixture of local customs and the Sastras, a syncretic fusion of Brahmanism with several disparate vibrant cultural traditions. Sati was a complex phenomenon. The number of women committing Sati declined in the Mughal period, precisely the period of hardening of attitude towards women and widow remarriage. Widows of non-elite families were fully aware of their property rights and petitioned the state whenever their rights were violated. Infidelity was prevalent across all sections of society, and the state played an active role as a regulating body. For the state marriage was an edifice through which social order could be maintained.

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"Of Surplices and Certificates: Tracing Mugai Nyodai’s Kesa." In Women, Rites, and Ritual Objects in Premodern Japan, 304–39. BRILL, 2018. http://dx.doi.org/10.1163/9789004368194_010.

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"Commemorating Life and Death: The Memorial Culture Surrounding the Rinzai Zen Nun Mugai Nyodai." In Women, Rites, and Ritual Objects in Premodern Japan, 269–303. BRILL, 2018. http://dx.doi.org/10.1163/9789004368194_009.

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Raju, P. J., D. M. Mamatha, and S. V. Seshagiri. "Sericulture Industry." In Environmental and Agricultural Informatics, 366–87. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-5225-9621-9.ch017.

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India has a huge potential for sericulture development unlike other agro industries since sericulture is a unique agro-based industry comprising of several components such as mulberry cultivation, silkworm rearing, silk reeling and other connected activities. Each of these components appear to be independent but closely linked with one another having intricacies of their own. The major activities of these components comprises of mulberry food-plant cultivation to feed the silkworms which spin silk cocoons and reeling the cocoons for unwinding the silk filament for manufacturing silk goods, subjecting them to the process of degumming, bleaching, dyeing, weaving and printing. Thus sericulture industry provides employment to approximately 7.85 million in rural and semi urban areas in India. Of these, a sizeable number belongs to the economically weaker sections of the society, including women. In addition to this, India has the unique credibility of producing all the five known commercial silk viz., mulberry, tropical tasar, oak tasar, eri and muga of which muga with its golden yellow glitter is unique and prerogative of India. Though silk is a luxury item, it is produced by the rural populace and purchased by urban rich, causing money to flow from urban to rural. It also prevents rural people to migrate to urban areas. The United Nation's recent endeavor “Millennium Development Goals” has an eight point programme to make our earth more healthy wealthy and free from inequalities by 2015. Sericulture being a rural and women friendly business aligns well with many of these ideas which are explained in detail in the chapter.

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