Journal articles on the topic 'Mughal Woman'
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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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Wulandari, Wika. "Iddah of Women Who Had Abortus In The Book of Mughni Al-Muhtaj and Mukhtashar Khalil in Perspective of Maqasid Shari'ah." JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan 8, no. 1 (September 29, 2021): 1. http://dx.doi.org/10.29300/mzn.v8i1.3660.
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Iddah is a period of waiting for a woman not to carry out a marriage after the death or divorce of her husband until the time limit determined by syara '. As for the iddah period for a woman who is pregnant until she gives birth. However, the problem that arises in this life is what if the woman has an abortion. In this matter, there is a difference of opinion in the books of Mughni al-Muhtaj and Mukhtashar Khalil about the end of the iddah period of a woman who has an abortion. This research aims to find out how the opinions of the two books about iddah women who experience abortion and what causes differences of opinion, and which opinion is chosen. This research is a type of library research, which is descriptive with qualitative analysis, and the primary data source used is the book of Mughni al-Muhtaj and Mukhtashar Khalil. This study indicates that the difference in opinion is due to differences in the book's writers in interpreting the word al-haml and the rules of ushul fiqih used. Moreover, from the two opinions, Muhammad Khatib asy-Syarbaini in the book Mughni al-Muhtaj which was chosen because it followed the wisdom of determining iddah.
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Habib, Irfan. "Women in Braj Bhūm (Mathura region): Glimpses through Mughal-period documents." Studies in People's History 7, no. 2 (December 2020): 137–44. http://dx.doi.org/10.1177/2348448920951518.
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The article explores documents in the so-called Vrindavan archives from Mughal times to extract information about individual women who appear there as complainants, sellers and donors. It seeks to establish what we can learn about women’s limited rights to inheritance and notes their total exclusion from peasant holdings. An appendix furnishes recorded descriptions (ḥuliya) of women who appeared before the local qāẓī (judge).
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Sharma, Karuna. "A Visit to the Mughal Harem: Lives of Royal Women." South Asia: Journal of South Asian Studies 32, no. 2 (July 10, 2009): 155–69. http://dx.doi.org/10.1080/00856400903049457.
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Bano, Shadab. "Keeping women under subjection: Laws and norms in Mughal India." Studies in People's History 7, no. 2 (December 2020): 129–36. http://dx.doi.org/10.1177/2348448920951517.
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Domestic (and public) violence against women has a long history in India. The present article offers evidence of the perpetration of such violence in medieval times including the norms by which this was justified or partly constrained. The argument is that both Muslim and Hindu laws, as elaborated and interpreted, justified the violence and physical constraints put on women. Note is also taken of attempts at modifying the range of such violence, for example, in respect of sati.
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ANOOSHAHR, ALI. "The King who would be Man: the Gender Roles of the Warrior King in Early Mughal History." Journal of the Royal Asiatic Society 18, no. 3 (July 2008): 327–40. http://dx.doi.org/10.1017/s1356186308008547.
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There has appeared a new trend in recent scholarship on the early modern Islamic world that analyzes the role of gender and sexuality in society and culture. Ruby Lal and Rosalind O'Hanlon have investigated women and gender roles in the sixteenth-century Mughal harem and the broader imperial court respectively. Mehmed Kalpaklı, Walter Andrews, and Khaled El-Rouayheb have studied the nature or the implications of sexual relationship among men in Istanbul as well as the Arab provinces of the Ottoman Empire. Kathryn Babayan and Afsaneh Najmabadi have read Safavid and Qajar literature and visual arts through the lens of gender and power politics. Together these scholars have successfully highlighted the relevance of this methodology particularly in its application to the narrative sources that comprise the bulk of our documentations for the period (except for the Ottoman case of course), and it is to subject to such an approach a brief, but crucial, period in early Mughal history and historiography that the present article now proceeds.
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Saleem, Umar, and Muhammad Saeed Shafiq. "Educational Status of Women in Mughal Era and British Empire in Sub-Continent." Fahm-i-Islam 2, no. 2 (December 30, 2019): 99–111. http://dx.doi.org/10.37605/fahm-i-islam.2.2.7.
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In the era of Mughals & Britishers, the women of the sub-continent performed notable services in the field of education. Not only did they gain knowledge of religious affairs but also used to work for promoting education. We can see women discussed alongside men by the poets of sub-continent. In this paper, I will discuss the education related affairs in the sub-continent before and after 1857, the comparison of the standard of education before and after the arrival of Britishers and the role of women under both governments.
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Shakya, Akriti, and Charu Swami. "Designing for Khadi kurtis inspired from Mughal silhouettes for contemporary women wear." International Journal of Home Science 7, no. 2 (May 1, 2021): 01–07. http://dx.doi.org/10.22271/23957476.2021.v7.i2a.1138.
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Findly, Ellison B. "The Capture of Maryam-uz-Zamānī's Ship: Mughal Women and European Traders." Journal of the American Oriental Society 108, no. 2 (April 1988): 227. http://dx.doi.org/10.2307/603650.
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Jyoti Pandey Sharma. "Sacralizing the City: The Begums of Bhopal and their Mosques." Creative Space 1, no. 2 (January 6, 2014): 145–65. http://dx.doi.org/10.15415/cs.2014.12002.
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Princely building ventures in post 1857 colonial India included, among others, construction of religious buildings, even as their patrons enthusiastically pursued the colonial modernist agenda. This paper examines the architectural patronage of the Bhopal Begums, the women rulers of Bhopal State, who raised three grand mosques in their capital, Bhopal, in the 19th and early 20th century. As Bhopal marched on the road to progress under the Begums’ patronage, the mosques heralded the presence of Islam in the city in the post uprising scenario where both Muslims and mosques were subjected to retribution for fomenting the 1857 insurrection. Bhopal’s mosques were not only sacred sites for the devout but also impacted the public realm of the city. Their construction drew significantly on the Mughal architectural archetype, thus affording the Begums an opportunity to assert themselves, via their mosques, as legitimate inheritors of the Mughal legacy, including taking charge of the latter’s legacy of stewardship of Iam. Today, the Bhopal mosques constitute an integral part of the city’s built heritage corpus. It is worth underscoring that they are not only important symbols of the Muslim faith but also markers of their patrons’ endeavour to position themselves at the forefront in the complex political and cultural scenario of post uprising colonial India.
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Zaman, Taymiya R. "Visions of Juliana: A Portuguese Woman at the Court of the Mughals." Journal of World History 23, no. 4 (2012): 761–91. http://dx.doi.org/10.1353/jwh.2012.0136.
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Bokhari, Afshan. "Imperial Transgressions and Spiritual Investitures: A Begam’s “Ascension” in Seventeenth Century Mughal India." Journal of Persianate Studies 4, no. 1 (2011): 86–108. http://dx.doi.org/10.1163/187471611x568492.
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AbstractIslamic jurisprudence and social customs regarding laws of inheritance privilege Muslim males as legitimate successors to family legacies and wealth. Furthermore, these heads of households were and are expected to sustain and uphold family values while representing the noble “face” of their legacies. Though women in pre-modern Islamic societies were awarded property and income to support them, they were neither required nor encouraged like their male counterparts to use their agencies or largesse to make banner representations of their lineage or heritage. This essay challenges androcentric ideas and practices surrounding Islamic laws of inheritance through the example of the Mughal princess Jahānārā Begam (1614-81) and her articulations of ascension. This analysis demonstrates how the princess’s extraordinary relationship with her emperor father, Shah Jahān (r. 1628-59), facilitated her spiritual and imperial achievements and elevated her rank in imperial and Sufi hierarchies.
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CHERIAN, DIVYA. "Stolen Skin and Children Thrown: Governing sex and abortion in early modern South Asia." Modern Asian Studies 55, no. 5 (June 8, 2021): 1461–509. http://dx.doi.org/10.1017/s0026749x21000226.
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AbstractWhat did women's bodies in pre-colonial South Asia have to do with the birth of capitalism? South Asia's pre-colonial integration into a globally emerging, early modern capitalist order reached deep into the hinterland to transform both state and society in eighteenth-century Marwar. Driving the change was an emergent elite, consisting largely of merchants, that channelled its energies towards reshaping caste. Merchants, in alliance with Brahmans, used their influence upon the state to adjudicate the boundary between the ‘illicit’ and the ‘licit,’ generating in the process a typology and an archive of deviant sex. In the legal framework that generated this archive, women were configured as passive recipients of sexual acts, lacking sexual personhood in law. Even as they escaped legal culpability for ‘illicit’ sex, women experienced, through this body of judgments, a strengthening of male proprietary controls over their bodies. Alongside, the criminalization of abortion served as a means of sexual disciplining. These findings suggest that post-Mughal, pre-colonial state formation in South Asia intersected with global economic transformations to generate new sex-caste orders and archival bodies.
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Mishra, Indira Acharya. "Representation of Masculinity in Govinda Raj Bhattarai's Muglan." JODEM: Journal of Language and Literature 12, no. 1 (August 7, 2021): 44–58. http://dx.doi.org/10.3126/jodem.v12i1.38716.
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Patriarchal gender roles provide certain privileges to males. They hold the position of house holder, which provides them access to power and resources, and authority over women and children in the family. Likewise, they get social recognition as the head of the family. But they get these privileges on the condition that they provide and protect their family members as breadwinners. One of the aspects of masculinity is to provide to the needs of the family. Thus, men take risks and accept challenges to earn money so that they can provide for their families. However, while performing the breadwinner role, they are likely to encounter different types of mental and physical threats that may cost them their lives. Govinda Raj Bhattarai's debut novel, Muglan deals with the problems faced by men in patriarchy. Though the protagonist and his companions have emulated the traditional masculinity and hoped to live like men, they fail. Thus, this article aims to analyze the representation of masculinity in the novel to examine the harms of patriarchal gender roles on men. For this, it takes insights from Masculinity Studies, which put forward to inessential approach to gender. This approach suggests that gender is not a natural phenomenon. Rather it is a socially constructed category, and rigid traditional gender roles harm both men and women. The article contributes to understanding the harms of rigid patriarchal gender roles on men.
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RAJANI, SHAYAN. "Competing for Distinction: Lineage and Individual Recognition in Eighteenth-Century Sindh." Journal of the Royal Asiatic Society 30, no. 3 (July 2020): 397–416. http://dx.doi.org/10.1017/s1356186320000061.
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AbstractThere is a long tradition of describing Sindh as peculiarly prone to Sayyid veneration. On the face of it, the biographical section of Tuhfat al-Kiram or Gift for the Noble, an eighteenth-century history and geography written in Persian in Sindh, appears to confirm this idea. In listing the notables of Thatta, Sindh's premier city, the author, Mir ʻAli Shir Qaniʻ, orders them by groups, giving priority in his hierarchical arrangement to Sayyids. However, this article examines Tuhfat al-Kiram not as a transparent description of Sindh, but rather as a normative exposition of a Sayyid-led social order. It draws attention to Qaniʻs project of reconciling individual excellence with lineage in a post-Mughal context without a discerning sovereign to uphold a meritorious order. By exploring Qaniʻs silences, particularly on Hindus and women, this article investigates the anxieties that run through this text about the threat to the old Persianate elite of Thatta. This threat spurred Qaniʻ to reimagine a social order in Sindh where claims of descent served to close off mobility in an otherwise meritocratic Persianate society. Sayyid priority in eighteenth-century Sindh was not an established fact, but a newly-fashioned claim, which remained contested and contradictory, even within Tuhfat al-Kiram.
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Hashim, Elnazeer A., Elsir A. Saeed, Elsadig Y. Mohamed, Elabbas M. Ebaid, Hussam Zain, Sawsan M. Abdalla, Khalid E. Medani, and Rayan G. Albarakati. "Correlation of ultrasonographic estimated fetal weight with actual birth weight at a rural setting." International Journal of Reproduction, Contraception, Obstetrics and Gynecology 9, no. 7 (June 25, 2020): 2973. http://dx.doi.org/10.18203/2320-1770.ijrcog20202743.
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Background: Ultrasound estimation of fetal weight in term pregnancies is used to determine fetal growth. The objective of this study was to assess the precision of sonographic estimation of fetal weight in normal vaginal deliveries at a rural setting.Methods: The study was cross-sectional. A group of 74 pregnant women delivered normally in Muglad hospital in West Kordofan, Sudan, were considered in the study. Fetal weight was estimated by Hadlock and shephards formulae within one week prior to delivery and then newborn weight was taken within 24 hours after delivery. Data were collected by a questionnaire and medical examination as well as sonographic examination. Data analysis was done by SPSS version 23 and Kruskal Wallis Test (post-hoc analysis) Pearson’s correlation coefficient within 95% confidence interval. p value <0.05 was considered as statistically significant.Results: The correlation, by Paired sample, to assess fetal weight was as follows: between Hadlock and shephards was 0.901 (p < 0.001), between Hadlock and AFW was 0.908 (p < 0.001) and between Shephards and AFW was 0.781 (p < 0.001).Conclusions: Estimation of fetal weight by Hadlock has been more correlated with actual fetal weight (AFW) than that done with shephards. The study recommends using Hadlock formula which is more accurate in estimation of fetal weight by sonography.
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Sevea, Teren. "Exilic journeys and lives: Paths leading to a Mughal grave in Rangoon." Indian Economic & Social History Review, May 13, 2022, 001946462210853. http://dx.doi.org/10.1177/00194646221085350.
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This article studies the exilic journeys and lives of a series of Mughals and Muslims in Burma between the 1850s and 1920s. It presents a microhistory of exiles and sojourners from north India and Europe, including that of the last Mughal king, Bahadur Shah Zafar. The stories of the men and women introduced here are microcosms of the porous borders they crossed. And Rangoon, the hub of Mughal prisoners, convicted saints, merchants, labourers and internationalists, emerged as a ‘junction box’ of Indian Ocean Islam. The article traces Zafar’s life under house arrest in Burma, and then turns to the other Mughals who had accompanied him into exile, describing their confinement, struggles, petitions and mobility extending to marriage matches. From stories of exiled Mughals, this article introduces the story of Islamic anti-imperialists of Kashmiri and Scottish origins who came together in Rangoon to memorialise Zafar. Their efforts to embellish Zafar’s majesty gradually resulted in a tomb establishing Rangoon’s leading Sufi. Rangoon’s Islamic landscape and Zafar’s Sufi afterlife will be experienced and recounted for decades to come by travellers including a Sikh woman suspected of opium smuggling, and this article begins with her observations. Together, the journeys of all these figures, minor and major, misremembered or forgotten, illuminate a porous and multi-ethnic Rangoon, and unsettle presentist imaginings of a homogeneous Myanmar.
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Shivram, Balkrishan. "Imperial wet nurses in the reign of Mughal Emperor Akbar." Journal of the Royal Asiatic Society, October 26, 2022, 1–18. http://dx.doi.org/10.1017/s1356186322000189.
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Abstract Mughal chronicles frequently refer to royal Mughal infants being entrusted to wet nurses for breastfeeding and nurturing. The women chosen for this purpose were invariably the wives of important Mughal officials. It was believed that the quality of milk the baby received determined its future disposition. Therefore, these nurses needed to possess desirable psychological qualities and moral temperaments. They were accorded a high status and usually established a lasting relationship with their charges. As a result, the children of the emperor developed a close association with their wet nurses and their families who, in turn, became the staunchest supporters of their wards. The success, influence, and prestige of these families depended on the political fortune of the royal child they had cared for. If the prince became an emperor, they gained immense power and prestige both in life and death. They were honoured with elaborate funerals and buried in imperial tombs. This article argues that the rationale behind the use of wet nurses by Mughal royalty during Emperor Akbar's reign was not simply a medical or physiological one, it was equally a political instrument for forging ties between prominent families and royalty.
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Malik, Sankarsan. "A SOCIAL HISTORY OF EIGHTEENTH CENTURY ORISSA." Towards Excellence, December 31, 2021, 183–94. http://dx.doi.org/10.37867/te130420.
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Eighteenth century Orissa witnessed the changes in social life. The establishment of the Mughal administration in Orissa, which ruled for nearly two hundred years, affected the social-cultural life of the Oriya people. Though the Mughal-Maratha conflict for supremacy over Orissa ended in 1751 AD with the Maratha' victory, Islamic traditions had a significant impact on its society, culture, and economy. However, the people of Orissa strongly believed in the ancient traditions and religion of the land. Varna system was the primary base of the whole Oriya society. During the eighteenth century, a small group of the Muslim population also settled down in Orissa. Europeans who established trade centres in India's coastal region raised their businesses in Orissa and settled in cities and coastal regions. Women during this time were victims of the gender-based society and discriminatory social policies and regulations which were enacted to limit women’s movements and freedom during medieval period. Education had not given much important at this time. Women's education was discouraged in general, but elite people were able to obtain it through private tutors. Marriage was a sacred and important institution of the period, but all its rituals and principles were made to treat women as inferior to men. Oriya literature achieved a milestone in this period, and literature has provided most of the information regarding eighteenth century Orissa. However, this article has investigated the various traditions and rituals in order to comprehend the social context of eighteenth-century Orissa.
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Abbott, Nicholas J. "‘It all comes from me’: Bahu Begam and the making of the Awadh nawabi, circa 1765–1815." Modern Asian Studies, November 28, 2022, 1–29. http://dx.doi.org/10.1017/s0026749x22000178.
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Abstract This article examines the durable, yet largely overlooked, claims of Bahu Begam (1727–1815) to dynastic wealth and authority in the Awadh nawabi (1722–1856), a North Indian Mughal ‘successor state’ and an important client of the East India Company. Chief consort (khass mahal) to Nawab Shuja-ud-Daula (r. 1754–75) and mother to his successor Nawab Asaf-ud-Daula (r. 1775–97), Bahu Begam played a well-documented role in the regime’s tumultuous politics, particularly during Warren Hastings’s tenure as the Company’s governor-general (1773–85) and his later parliamentary impeachment. But despite her prominent political influence, little attention has been paid to the substance of her persistent claims to proprietorship over revenue rights and the immense fortune in her custody, as well as her broader assertions of authority over Awadh’s male rulers. Taking those claims seriously, this article contends that the begam rooted her arguments in notions of natural deference to maternal authority and generational seniority, evolving dynastic traditions of co-sharing sovereignty and fiscal resources, and her particular history as a principal financier of the Awadh regime. In so doing, the article argues that the begam’s claims reflect the shifting conceptual language of late-Mughal Persianate political discourse and the ambivalent position of elite women as dynastic financiers and state-builders in early colonial South Asia.
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Saher, Noreen, Irage Marjan, and Hadiba Kanwal. "Gauging the Basis of Gendered Crime in Pakistan: Depicting the Insider's View of the Key Players." Global Legal Studies Review VII, no. I (March 30, 2022). http://dx.doi.org/10.31703/glsr.2022(vii-i).10.
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In Pakistan, crime against women is a notable daily issue. As explored by Mughal (2018), certain violent norms like honor killing are glamorized and desensitized in the name of culture and tradition, which can put live sat stake. Consistently, this phenomenon is contributing to the rate of crime against women, how crime is aligned with the honor and dignity of the group/tribe and why both men, as well as women, extend support to the offenders who indulged in criminal offenses against women. This issue has been missed out from insiders' view in the current literature. Consistently, qualitative research has been conducted to explore this missing between practice and research and contribute to the body of literature. This field data has been acquired from prisoners from Adiala jail to assess the influence of religion-patriarchy-based cultural values on their understanding of crime. Additionally, the professionals serving in law enforcement agencies have also been reached out to explore their perception of the ongoing practices of crime against women and its impact on pursuing cases against criminals. The results show that ingrained religion-patriarchal cultural values have created a general mindset that prevails in all segments of society, i.e., commoner-professional, men-women, offenders- officers working in the judicial system etc.; and in turn, desensitizes crime against women.
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Hossain, Nazli, Mahwish Samuel, Saba Mughal, and Kashif Shafique. "Ramadan Fasting: Perception and maternal outcomes during Pregnancy." Pakistan Journal of Medical Sciences 37, no. 5 (June 28, 2021). http://dx.doi.org/10.12669/pjms.37.5.4109.
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Objectives: To see perception and knowledge of women about Ramadan fasting and maternal effects of fasting.
Methods: The study design was prospective, case-controlled. This study was conducted at Holy Family Hospital from 1st May 2020 to July 2020. Pregnant women with spontaneous conception and singleton pregnancies, who fasted for seven or more days, were cases, and those who did not fast were taken as controls. Questionnaire was filled regarding perception of women about maternal fasting. Primary maternal outcomes included preterm delivery, pregnancy induced hypertension, and gestational diabetes mellitus. The analysis was conducted using Statistical Package for Social Sciences version 16.0.
Results: A total of 215 women were included in the study, 123 women fasted, and 92 women did not fast. Only 2.8% of women knew that fasting is forbidden in pregnancy. Sixty five percent of women reported weakness as the main reason for not fasting. The rate of gestational diabetes, pregnancy induced hypertension and preterm delivery was higher among women who fasted (17% vs 14%, 7% vs 2%, 9% vs 9%) respectively, compared to non-fasting women, but were not found statistically significant. There was no difference in anthropometric measurements of newborn, among both groups.
Conclusion: Ramadan fasting does not affect maternal outcomes during pregnancy.
doi: https://doi.org/10.12669/pjms.37.5.4109
How to cite this:Hossain N, Samuel M, Mughal S, Shafique K. Ramadan Fasting: Perception and maternal outcomes during Pregnancy. Pak J Med Sci. 2021;37(5):---------. doi: https://doi.org/10.12669/pjms.37.5.4109
This is an Open Access article distributed under the terms of the Creative Commons Attribution License (http://creativecommons.org/licenses/by/3.0), which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.
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Abbas, Shahida, Saba Mughal, Syeda Namayah Fatima Hussain, and Nazli Hossain. "Blood transfusion and high-order cesarean delivery; Report from a developing country." Pakistan Journal of Medical Sciences 35, no. 6 (October 5, 2019). http://dx.doi.org/10.12669/pjms.35.6.539.
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Background and Objective: Blood loss in cesarean deliveries has already been established in previous researches but a detailed insight into the correlates has not been done. This study examined whether the number of previous Cesarean sections is related to the need for blood transfusion, and risk factors for blood transfusion.
Methods: A retrospective review of 239 females who had undergone two or more Cesarean sections during the time period of 2015-2018 was done. Data collected included type of surgery (elective or emergency), age, parity, body mass index, estimated blood loss, operating time, level of surgeon, presence or absence of adhesions and number of transfused packed cell volume.
Results: About 9.2% patients received blood transfusion with an estimated average blood loss of 618.18 ml. Patients with adhesions from previous surgery, presence of placenta previa, multiparity were significantly likely to receive blood transfusion. It was found that women with more than two caesarian sections had high proportion of blood transfusion as compared to women who had two caesarian sections. However non-significant difference was observed in numbers of caesarean sections with blood transfusion.
Conclusion: Women undergoing Cesarean sections combined with any of the risk factors like increased body mass index, dense adhesions, uterine atony, hypertension and presence of placenta previa, were found to be at increased risk for a need for blood transfusions.
doi: https://doi.org/10.12669/pjms.35.6.539
How to cite this:Abbas S, Mughal S, Hussain SNF, Hossain N. Blood transfusion and high-order cesarean delivery; Report from a developing country. Pak J Med Sci. 2019;35(6):1520-1525. doi: https://doi.org/10.12669/pjms.35.6.539
This is an Open Access article distributed under the terms of the Creative Commons Attribution License (http://creativecommons.org/licenses/by/3.0), which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.
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Islam, Md Thowhidul. "AN OUTLINE OF EDUCATIONAL SYSTEM DEVELOPED IN MUSLIM BENGAL UNDER THE TURKO-AFGHAN SULTANATE (1204-1576)." UMRAN - International Journal of Islamic and Civilizational Studies 4, no. 2 (July 23, 2017). http://dx.doi.org/10.11113/umran2017.4n2.107.
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AbstractThe first verse of the Holy Qur’an indicates that education is an integral part of Islam. Since then, educational development has been a parallel to the development of Muslim society. From the beginning of the Muslim conquest of Bengal by the Turks in the early 13th century, the society had also witnessed the rapid development of a new educational system. Before Islam in Bengal, The Buddhist and Brahmanic religious centres mainly served as educational centres. Cultivation of knowledge was instructed through the Sanskrit language and limited only to the upper classes people. But the scenario got a change under the Muslims both- Turko-Afghan Sultanate (1204-1576 A.D.) and the Mughals (1576-1757 A.D.). The period witnessed a rapid advancement in the educational field, which changed the traditional system. The Rulers patronized the spread of education considering it as their religious obligation. Besides Sultans, the Sufis, Ulamas, Nobles, Chieftains-all contributed in this regard. Masjids and Madrasahs mainly served as centre of Muslim education. In the Masjids, informal teaching was offered in all branches of Islamic studies, from elementary to the highest level. The Imams of the Masjids were acknowledged teachers of the community. Madrasahs were the most important institution, where formal education was instructed. Maktabs were used for primary education, which were organized either in the Masjids or private houses. Majilises were developed around individual scholars as higher educational centres such as the learning centre of Shaikh Jalaluddin Tabrizi at Deotala, Shaikh Sharfuddin Abu Tawama at Sonargaon, Dhaka etc. There was co-education at primary level, but the higher education for women was limited only to the higher & high-middle class families. Different branches of Islamic Sciences such as Tafsir, Hadith, fiqh-Jurisprudence, logic together with many diverse subjects such as natural sciences, mathematics, medicine, agriculture, astronomy, geography and Arabic & Persian languages and literature were taught in these institutions. To maintain these educational institutions, the rulers provided state patronage, granted rent-free lands as endowment. Thus, a very new and diversified educational system flourished in the society of Bengal under the Muslim rulers, which opened learning facilities for all the people, founding many educational institutions throughout the country. The paper is mainly aimed at discovering the nature and dimensions of educational system, which developed particularly during the Turko-Afghan Muslim Sultanate (1204-1576 A.D.) in Bengal and identify how the system can contribute to improve the present educational system of the country.