Relevant bibliographies by topics / Empire moghol

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  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Empire moghol'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Empire moghol"

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Subrahmanyam, Sanjay, and Jorge Flores. "The Shadow Sultan: Succession and Imposture in the Mughal Empire, 1628-1640." Journal of the Economic and Social History of the Orient 47, no. 1 (2004): 80–121. http://dx.doi.org/10.1163/156852004323069402.

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AbstractThis essay explores the problem of imposture in the Mughal empire, through the case of Sultan Dawar Bakhsh, or Bulaqi, who ruled briefly in the late 1620s. Though official Mughal histories had it that he was executed in January 1628 along with several other princes, various persons claiming his identity surfaced, first in India and then in Iran. We examine the views of Mughal, Portuguese, Iranian and other sources on these claimants, and also explore what forms of proof were sought by different early modern agents in order to satisfy themselves of the identity of a returning prince. Cette contribution examine le problème de l'imposture dans l'Empire moghol en étudiant le cas du Sultan Dawar Bakhsh ou Bulaqi, qui a régné pendant quelques mois en 1627-28. Selon les chroniques mogholes de l'époque, Bulaqi aurait été exécuté en janvier 1628 avec plusieurs autres princes. Mais l'on sait que pendant la décennie suivante, plusieurs personnages se sont manifestés, tout d'abord en Inde et ensuite en Iran, prétendant être le sultan disparu. En croisant les informations fournies par les textes et des documents d'archives assez variés, en provenance de l'Etat portugais des Indes, de l'Empire moghol et de l'Etat safavide, l'analyse suit pas à pas le parcours de ce Martin Guerre moghol pour apprécier les preuves apportées sur son identité.
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Faruqui, Munis. "The Forgotten Prince: Mirza Hakim and the Formation of the Mughal Empire in India." Journal of the Economic and Social History of the Orient 48, no. 4 (2005): 487–523. http://dx.doi.org/10.1163/156852005774918813.

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AbstractThis paper examines the intense competition between Emperor Akbar (r. 1556-1605)—the effective founder of the Mughal Empire in India—and his Kabul-based half-brother, Mirza Hakim (d. 1585). A focus on this rivalry serves to highlight the critical but historically unacknowledged role played by Mirza Hakim in shaping the trajectory of Akbar's reign and also that of the Mughal Empire in India. It is also intended to underline the continued significance of connective links between Central Asia and South Asia decades after the founding of the Mughal Empire in 1526. Cet article examine la concurrence intense entre l'empereur Akbar (règne 1556-1605)—le fondateur véritable de l'empire Moghol en Inde—et son demi-frère, basé à Kaboul, Mirza Hakim (d. 1585). L'étude de cette rivalité sert à souligner le rôle crucial mais historiquement méconnu joué par Mirza Hakim dans la définition de la trajectoire du règne d'Akbar ainsi que dans celle de l'empire Moghol en Inde. Cet exposé vise aussi à relever l'importance continue des liens entre l'Asie centrale et l'Asie du sud pendant plusieurs décennies après la fondation de l'empire Moghol en 1526.
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Pauwels, Heidi. "The Saint, the Warlord, and the Emperor: Discourses of Braj Bhakti and Bundelā Loyalty." Journal of the Economic and Social History of the Orient 52, no. 2 (2009): 187–228. http://dx.doi.org/10.1163/156852009x434337.

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AbstractThis paper investigates the way in which bhakti was used by upwardly mobile Rajputs in their struggle to come to terms with their role as local powerbrokers for the centralizing imperial regime. I will present the case study of the Bundelās in the mid-sixteenth century. I will study their complex relationships with the newly established Mughals and their expressions of devotion, particularly in connection with the newly (re)established pilgrimage center of Braj. The paper documents a shift from an older form of religion to bhakti under Madhukar Shāh (r. 1552-92). This change may well have functioned as a bid for local legitimacy, an assertion of regional independence vis à vis the Mughal empire, and was directed against its imperial rhetoric. However, this study also shows that although Madhukar promotes bhakti for his own purpose, the bhakti saint-advisor of the king explicitly resists such socio-political functionality of the religious insights he has to offer. Cette contribution se situe au milieu du XVIème siècle, une période qui vit le régime impérial des Moghol récemment instauré se centralisant. Elle explore la bhakti comme vecteur de l'ascension sociale des Rajput qui n'acceptèrent de sitôt de jouer le rôle de conseillers locals du pouvoir impérial. L'examen des Bundelās vise à dévoiler leurs relations complexes avec les Moghol et leur discours dévotionnel, particulièrement celui relatif au centre de pèlerinage de Braj récemment (r)établi. La contribution témoigne d une part que sous le règne de Madhukar Shāh (1552-'92) une forme plus ancienne de réligion se transforma en bhakti, ce qui soulève des interrogations sur la construction de la légitimité des ces seigneurs locals qui revendiquèrent l'indépendance régionale vis-à-vis l empire Moghol. D'autre part elle démontre que bienque Madhukar favorisât la bhakti pour ses fins propres, le saint-adviseur résista nettement de réduire bhakti à un rôle socio-économique.
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Subrahmanyam, Sanjay, and Muzaffar Alam. "The Deccan Frontier and Mughal Expansion, Ca. 1600: Contemporary Perspectives." Journal of the Economic and Social History of the Orient 47, no. 3 (2004): 357–89. http://dx.doi.org/10.1163/1568520041974666.

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AbstractThis essay explores the situation in the Deccan in the late sixteenth and early seventeenth centuries, at a time when the Mughal empire was expanding over the Ahmadnagar Sultanate and beginning to threaten both Bijapur and Goa. It does so through a close reading of two sources, the reports of the Mughal court-poet Abu'l Faiz 'Faizi,' who was sent there as a Mughal envoy in the early 1590s; and the autobiographical text of Asad Beg Qazwini, who followed Faizi some ten years later. It seeks to demonstrate the role of the Deccan as frontier zone in this period, not only between northern and southern India, but equally between Safavid Iran and Mughal India. Cet essai est consacré à l'étude de la situation politique dans le Deccan au tournant du XVIIe siècle, en s'appuyant sur deux sources peu explorées. La première est la collection des rap- ports envoyés par le poète et diplomate Abu'l Faiz 'Faizi', qui se trouvait dans le Deccan autour de 1591-92 comme représentant de l'empereur moghol Akbar. La seconde source est le récit autobiographique d'Asad Beg Qazwini, également envoyé par les Moghols au début du XVIIe siècle dans une mission auprès du Sultan de Bijapur, Ibrahim II. Nous nous efforçons de démontrer le rôle du Deccan comme région frontière, à la fois entre l'Inde du Nord et l'Inde du Sud, et entre les zones d'in fluences des Moghols et des Safavides.
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Gaborieau, Marc. "Shireen Moosvi, The Economy of the Moghol Empire c. 1595. A Statistical Study, Delhi, Oxford University Press, 1987." Annales. Histoire, Sciences Sociales 43, no. 6 (December 1988): 1381–83. http://dx.doi.org/10.1017/s0395264900073662.

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KOCH, EBBA. "Jahangir as Francis Bacon's Ideal of the King as an Observer and Investigator of Nature." Journal of the Royal Asiatic Society 19, no. 3 (July 2009): 293–338. http://dx.doi.org/10.1017/s1356186309009699.

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AbstractThe Mughal Empire is paradigmatic in many of its formulations, and it is epitomised in the persons of its first six padshahs or emperors. The Great Mughals, Grao Mogor, Grand Mogul, Großmogul or Groote Mogul, as the padshahs were known in Europe, have been considered as paragons of rulership. In critical appraisals, which were the prevailing view in the seventeenth and eighteenth centuries, they were the quintessential Oriental despots, held up as a warning to those rulers in Europe with similar aspirations. One thinks here especially of Francois Bernier's letters of the Mughal court to his French contacts which included Colbert, the minister of Louis XIV (r. 1643-1715). In more sympathetic (and more recent) eyes, such as those of the world-traveller, philosopher and enthusiastic inter-culturalist Count Hermann Keyserling, who was in India in 1911, they were “the grandest rulers brought forth by mankind”. Keyserling came to this conclusion because the Mughals “combined in their personalities so many divers talents: they were men of action, refined diplomats, experienced judges of the human psyche, and at the same time aesthetes and dreamers”. He felt that such a “superior human synthesis” (grossartige Menscheitsynthese) had not shown itself in any European king. Here I discuss to what extent the emperor Jahangir fulfilled Francis Bacon's ideal of the perfect ruler.
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Lefèvre, Corinne. "Pouvoir et noblesse dans l’empire moghol: Perspectives du règne de Jahāngīr (1605-1627)." Annales. Histoire, Sciences Sociales 62, no. 6 (December 2007): 1285–312. http://dx.doi.org/10.1017/s0395264900036210.

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RésuméS’inspirant des perspectives récemment ouvertes par les historiens des empires occidentaux, cet article examine à nouveaux frais les rapports entre autorité centrale et élites militaro-administratives dans l’empire moghol du premier quart du XVIIe siècle – une période relativement négligée par l’historiographie dominante. La parole est, pour ce faire, donnée à une série de textes se rattachant au genre de la littérature sub-impériale et rarement convoqués dans cette optique. L’analyse de ce corpus – centrée sur les rhétoriques légitimantes et les pratiques politiques « interstitielles » qui y affleurent – permet d’éclairer la façon dont la noblesse réagit (tant du point de vue idéologique que pragmatique) à la pression croissante du modèle impérial et de réévaluer la question centre/périphérie dans sa dimension régionale.
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Matthee* Matthee, Rudi. "Was Safavid Iran an Empire?" Journal of the Economic and Social History of the Orient 53, no. 1-2 (2009): 233–65. http://dx.doi.org/10.1163/002249910x12573963244449.

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AbstractThis paper examines the organizing ideological and infrastructural principles of the Safavid state structure and questions whether the Safavid state had the capacity and universality to qualify as an empire. Until now, the Safavid state has only been given equal status to the Ottoman and Mughal state as a “gunpowder empire”. But with this approach some other aspects tip the balance towards the cohesion and coherence that enabled the Safavid Empire to function as an empire in spite of exiguous economic resources and the limitations of ideological underpinnings. When some of these aspects lost their force, this contributed to the dissolution of the glue that kept Iranian society together and to the demise of the Safavid state in the early eighteenth century.Le cadre de cette contribution est l’État safavide et elle en explore les principes de la structure étatique au niveau de l’organisation, de l’idéologie, et de l’infrastructure pour établir si cet état a été un véritable empire au niveau de ses capacités et de son caractère universel. Jusqu’à maintenant l’État safavide s’est vu attribuer le statut ‘d’empire de poudre à canon’, pareil aux États ottoman et moghul. Mais en abordant ce thème du côté structure on aperçoit quelques aspects qui font pencher la balance vers une cohérence interne. C’est qu’en dépit de ses faibles ressources économiques et tenant compte des limites du support idéologique en général, l’Empire safavide savait remplir son rôle d’empire. À mesure que la force cohésive s’affaiblissait, la société iranienne se dissolvait de façon à sonner le glas de l’État safavide au début du dix -huitième siècle.
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Dale, Stephen F. "Empires and Emporia: Palace, Mosque, Market, and Tomb in Istanbul, Isfahan, Agra, and Delhi." Journal of the Economic and Social History of the Orient 53, no. 1-2 (2009): 212–29. http://dx.doi.org/10.1163/002249910x12573963244403.

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AbstractThe association between empires and commercial institutions is a well-known feature of pre-industrial Muslim empires, such as the Ottoman, Safavid and Mughal empires. Rulers constructed religious monuments and civic institutions that simultaneously functioned as commercial centers. The key to this symbiotic relationship is the institution of waqf, the so-called “charitable endowments” that supplied funds to support mosques, schools, baths and other religious institutions. The endowments largely drew their funds from shops, bazars or caravanserais usually built nearby. Therefore a great mosque or madrasa often became a commercial center. This situation was the conscious result of imperial commitment to stimulating the commercial exchange, which would supply and enrich these states.Que les empires islamiques de l’ère pré-industrielles se sont associés aux institutions commerçiales est bien connu. Les empires ottoman, safavide et moghol en témoignent amplement. Les monuments religieux et les institutions civiles que leurs princes ont fait construire furet en même temps des centres de commerce. Cette relation symbiotique s’explique par l’institution de waqf, autrement dit ‘un leg pieux’. Les fonds de ces legs servaient à doter les mosques, les écoles, les bains et bien d’autres institutions religieuses. Les donations pieuses, elles, furent en grande partie léguées par des boutiques, des bazars, et des caravansérails aux alentours. Ainsi la grande mosquée, ou la médresse, se trouvait être doublée d’un centre de commerce. Voilà l’effet intentionel de l’engagement impérial qui visait à encourager les échanges commerçiaux. À leur tour ces échanges fournissaient des produits à ces états et les rendaient plus prospères.
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Sapra, Rahul. "A Peaceable Kingdom in the East: Favourable Early Seventeenth-Century Representations of the Moghul Empire." Renaissance and Reformation 39, no. 3 (January 1, 2003): 5–36. http://dx.doi.org/10.33137/rr.v39i3.8898.

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Cet article a pour objet de comparer les perspectives divergentes des Portugais, des Danois et des Anglais vis-à-vis de l’empire mughal en se fondant sur les récits de voyages britanniques du dix-septième siècle. Si les Portugais qualifiaient les autochtones d’«étrangers» barbares, les Britanniques, qui formaient la English East India Company, avide d’échanges avec l’empire, considéraient l’aristocratie mughal et les Musulmans comme des partenaires commerciaux civilisés et dotés d’une riche culture. Bien que les premiers voyageurs brossent un sombre tableau du peuple hindou, qui n’avait pas de liens directs avec la English East India Company, les auteurs des récits de voyages britanniques décrivent l’empire mughal comme un peuple hautement civilisé et faisant preuve d’une tolérance singulière à l’égard des autres religions.
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Dissertations / Theses on the topic "Empire moghol"

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Farooqi, Naimur Rahman. "Mughal-Ottoman relations : a study of political & diplomatic relations between Mughal India and Ottoman Empire, 1556-1748 /." Delhi : Idarah-i Adabiyat-i Delli, 1989. http://catalogue.bnf.fr/ark:/12148/cb39042050g.

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Joshi, Harit. "Le cérémonial de cour dans l'Inde moghole : le règne de Shāh Jahān (1628-1658)." Paris, EHESS, 2008. http://www.theses.fr/2008EHES0098.

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Le règne de l’empereur moghol Shah Jahan a été relativement négligé par les historiens au fil des ans, la plupart d’entre eux ayant eu tendance à accorder davantage d’attention aux vies d’Akbar et d’Aurangzeb, respectivement son grand-père et son fils. Le fait que les volumineuses chroniques de cour de son règne n’aient pas encore été traduites en anglais a largement contribué à ce phénomène. Ce travail, consacré au cérémonial de cour sous Shah Jahan, vise à déterminer et analyser la manière dont l’empereur s’en est servi pour asseoir son autorité. En étudiant les principales sources d’historiographie shahjahanide, il met en lumière les normes de comportement auxquelles un individu devait se conformer lorsqu’il se trouvait en présence de l’empereur. L’introduction s’attache à décrire la manière dont Shah Jahan a été représenté par les historiens, de son époque jusqu’à aujourd’hui. Le premier chapitre est consacré à l’élaboration du cadre physique approprié au cérémonial de cour. Le deuxième s’intéresse aux relations entre l’empereur et ses nobles, en particulier la manière dont elles se reflétaient dans le cérémonial. Il s’ensuit une analyse de la montée de la soi-disant orthodoxie à la cour. L’avant-dernier chapitre analyse l’étiquette suivie à l’occasion des échanges diplomatiques. Enfin, la dernière partie retrace l’évolution de certaines pratiques turco-mongoles du cérémonial depuis la fondation de la dynastie moghole et l’émergence d’une ‘Indianisation’. La conclusion évoque la manière dont certains états successeurs adoptèrent divers éléments du prestigieux cérémonial de cour moghol dans une volonté de légitimation de leur propre autorité et souligne certains résultats saillants de cette étude
The reign of the Mughal emperor Shah Jahan (r. 1628-1658) has been somewhat neglected by historians of Mughal India over the years, many of whom have tended to concentrate on the lives of Akbar and Aurangzeb, respectively his grand-father and son. The fact that the voluminous Persian court chronicles of his reign have not yet been translated into English has further contributed to this. This work attempts to study the court ceremonial under Shah Jahan’s, and tries to determine how it enabled the emperor to affirm his authority. By delving into the major works of Shahjahani historiography, it examines the norms of comportment to which one was expected to adhere when in the presence of the emperor. The introduction traces the way in which Shah Jahan’s reign has been represented by historians over the years, right from contemporary sources to modern ones. The opening chapter examines the manner in which an appropriate physical setting was created for enacting this ceremonial. The second studies the relationship between the emperor and the nobles, in particular the way in which it was reflected in ceremonial. This is followed by an analysis of the so called rise of orthodoxy at Shah Jahan’s court. The work then examines the etiquette followed in the course of diplomatie exchanges. The final chapter traces the way in which the Turko-Mongol character of some of the court rituals evolved over the years and the emergence of certain indigenous Indian practices. The conclusion refers to the way in which various elements of the prestigious Mughal court ceremonial were adopted by the successor
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Lefèvre, Corinne. "Pouvoir et élites dans l'empire Moghol de Jahangir (r. 1605-1627)." Paris, EHESS, 2005. http://www.theses.fr/2005EHES0013.

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Parmi tous les empereurs de ce qu'on a parfois appelé l'"âge d'or" moghol (1556-1707), Jahangir (r. 1605-1627) est certainement celui auquel on a prêté le moins de qualités politiques : systématiquement présenté comme un pâle continuateur de son illustre prédecesseur Akbar, il est également stigmatisé pour avoir abandonné les rênes du gouvernement à son épouse favorite Nur Jahan. Face aux mauvais traitements que les historiens ont infligés à Jahangir depuis l'époque coloniale, le présent travail propose une complète relecture de son règne. Le prologue s'attache tout d'abord à mettre en lumière les processus historiographiques qui ont présidé à la construction de l'image d'incapacité politique associée à ce souverain. Le corps du travail entreprend quant à lui de soumettre l'imperium jahangiride à une analyse croisant les perspectives. Le point de vue adopté dans la première partie est celui du monarque lui-même et donne lieu à une étude exhaustive des discours impériaux (Mémoires, peintures, édifices, monnaies) : considérées ensemble, ces productions montrent que Jahangir avait un sens politique tout aussi aigu que celui de son père. La seconde partie s'intéresse aux principaux acteurs du fonctionnement de l'Empire - les élites militaro-administratives ou umara; elle analyse les modalités de leurs relations avec leur seigneur et maître (coopération, résistance, révolte) à travers une série de textes se rattachant au genre de la littérature sub-impériale. S'appuyant sur les chroniques contemporaines, les archives de plusieurs établissements religieux et sur la littérature soufie, la troisième partie examine les grands axes de la politique religieuse jahangiride et les relations qu'elle suscita chez quelques ulama et soufis. L'épilogue, enfin, ouvre la discussion en explorant les relations entre le pouvoir moghol et deux des trois autres grandes puissances musulmanes contemporaines, les dynasties safavide et uzbek
Among all the emperors of what has sometimes been termed the Mughal "golden age" (1556-1707), Jahangir (1605-1627) is certainly the one whose political competence has been deemed the weakest. Systematically described as a pale continuator of his famous predecessor Akbar, he is also vilified for having given up the reins of government to his favorite wife Nur Jahan. Reacting against the ill tretaments which have been inflicted on Jahangir by historians since the colonial period, this work offers a thorough re-examination of his reign. First of all, the prologue brings to light the historiographical processes which have presid over the construction of the image of political incapability associated with this sovereign. As for the body of the work, it subjects the jahangirid imperium to an analysis crossing different viewpoints. The point of view adopted in the first part is that of the monarch himself and leads to an exhaustive study of the imperial discourses (memoirs, paintings, buildings, coins) : taken together, these productions show that Jahangir's political sense was quite as actue as his father's. The second part deals with their lord and master (co-operation, resistance, revolt), through the analysis of a series of texts belonging to the genre of subimperial literature. Based on contemporary chronicles, the archives of several religious establishments and Sufi literature, the third part examines the mainlines of Jahangir's religious policy and the way some ulama and Sufis reacted to it. Finally, the epilogue opens the discussion by exploring the relations between the Mughal Empire and two of three other great contemporary Muslim powers, the Safavid and Uzbel dynasties
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Dutra, de Oliveira Soalheiro Cruz Bruna. "Política et retórica : estratégias de conversão nas missões jesuítas do Mogol e Tibete (XVI-XVIII)." Paris, EHESS, 2014. http://www.theses.fr/2014EHES0044.

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Dans cette thèse, j’analyse les sources écrites (lettres et traités en portugais, italien et espagnol) produites par les missionnaires jésuites à la cour moghole et au Tibet de 1570 à 1721. J’aborde aussi la présence des jésuites au Bengale et j’essaie de connecter ces espaces de mission par le biais de leur correspondance épistolaire. Ma recherche débute dans la décennie précédant l’établissement des jésuites à la cour d’Akbar et s’achève avec la dernière année d’Ippolito Desideri passée à Lhassa. Au cœur de ma thèse, j’examine la relation entre les stratégies de conversion adoptées dans ces missions et l’élaboration de catégories telles que la « prédication » fondée sur le dialogue et la persuasion en tant que seule méthode cathéchétique possible
In this thesis, I analyze written sources (letters and treatises in Portuguese, Italian and Spanish) produced by the Jesuite missionaries at the Mughal court and in Tibet, from 1570 to 1721. I also address Jesuit presence in Bengal and try to connect these mission spaces by way of their correspondence. My research starts with the decade preceding the establishment of the Jesuits at the Akbar’s court, and concludes with Ippolito Desideri’s last year in Lhasa. At the heart of my thesis is the relationship between the conversion strategies adopted in these missions and the elaboration of categories such as “predication” based on dialogue and persuasion as the only possible catechetical method
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Ali, Lamine Hashim. "The culture of the Mughal capital cities, 1556 to 1658." Connect to full text, 2005. http://hdl.handle.net/2123/4016.

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Thesis (Ph. D.)--University of Sydney, 2005.
Title from title screen (viewed January 28, 2009) Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Indian Subcontinental Studies, School of Languages and Cultures, Faculty of Arts. Includes bibliography. Also available in print form.
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Balabanlilar, Lisa Ann. "Lords of the Auspicious Conjunction Turco-Mongol imperial identity on the subcontinent /." Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1179937403.

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Mitchell, C. P. (Colin P. ). "The embassy of Sir Thomas Roe and its primacy in seventeenth century Mughal historiography : a re-evaluation." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23230.

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This thesis is the study of one of the most consistently used primary sources of early seventeenth century Mughal India. The Embassy of Sir Thomas Roe, written by England's first ambassador to the court of Jahangi r, has traditionally been construed to be a succinct and perceptive account. Moreover, historians have relied on Thomas Roe's observations and conclusions to offer certain interpretations of Jahangi r's court: most notably, its decline as a forum of centralized absolutism into an arena of intrigue and rivalry.
Roe, as a product of Jacobean society, perceived Mughal events and institutions from an early seventeenth century English context, thus limiting any hope of "objective" reporting. To substantiate this assertation, this thesis investigates (a) Roe's life in England and how it related to ongoing literary and political movements; (b) the appearance of Jacobean language and metaphors in his text; (c) and highlighting these incongruencies by examining indigenous Mughal documents. Lastly, the study researches historiographical trends of the colonial era and why they have contributed to the consistent use of this source.
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Qureshi, Adeela. "The hunt as metaphor in Mughal painting (1556-1707)." Thesis, University of Oxford, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669811.

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Arlinghaus, Joseph Theodore. "The transformation of Afgham tribal society tribal expansion, Mughal imperialism and the Roshaniyya insurrection, 1450-1600 /." 1988. http://catalog.hathitrust.org/api/volumes/oclc/31194838.html.

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LaRocque, Brendan P. "Trade, state, and religion in early modern India : devotionalism and the market economy in the Mughal empire /." 2004. http://www.library.wisc.edu/databases/connect/dissertations.html.

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Books on the topic "Empire moghol"

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Tadao, Umesao. Mogol ugsaatnyg survalzhilsan nʹ. Ulaanbaatar: Injinash Khėvlėliĭn Gazar, 2011.

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Rutherford, Alex. A kingdom divided: Empire of the Moghul. New York: Thomas Dunne Books/St. Martin's Press, 2011.

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Rutherford, Alex. Empire of the Moghul: Raiders from the North. London: Headline Review, 2009.

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Keene, H. G. The Fall of the Moghul Empire of Hindustan. Ottawa: eBooksLib, 2005.

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Raiders from the north: Empire of the Moghul. New York: Thomas Dunne Books/St. Martin's Press, 2010.

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Empire of the Moghul: Raiders from the North. London: Headline Review, 2009.

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The Mughal Empire. Cambridge: Cambridge University Press, 2000.

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The Mughal Empire. Cambridge: Cambridge University Press, 1993.

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Elliot, H. M. Sir, 1808-1853. and Dowson John 1820-1881, eds. Tuzak-i Babari: The autobiography of Babar. Lahore: Sang-e-Meel Publications, 2006.

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Mughal sequence. Mumbai: Poetrywala, 2012.

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Book chapters on the topic "Empire moghol"

1

"The Early History of the Moghul Nomads: The Legacy of the Chaghatai Khanate." In The Mongol Empire and its Legacy, 290–318. BRILL, 2001. http://dx.doi.org/10.1163/9789004492738_021.

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Reus-Smit, Christian. "2. The global organization of political authority." In International Relations: A Very Short Introduction, 11–28. Oxford University Press, 2020. http://dx.doi.org/10.1093/actrade/9780198850212.003.0002.

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‘The global organization of political authority’ examines such organization more closely, and provides a brief overview of some of the most prominent historical forms: heteronomy (think of feudal Europe), empire (from the Moghul to the British), and sovereignty (in today’s global system). It first emphasizes the nature and importance of institutions, understood broadly as formal or informal systems of rules, norms, and practices as they play a crucial role in organizing political authority. Second, it places today’s global system of sovereign states in a broader conceptual and historical framework, encouraging readers to see it as one crucially important, yet utterly unique, way of ordering social and political life.
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Aldridge, Leah. "To Brand and Rebrand: Questioning the Futurity of Tyler Perry." In From Madea to Media Mogul. University Press of Mississippi, 2016. http://dx.doi.org/10.14325/mississippi/9781496807045.003.0011.

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Leah Aldridge considers where things might go for Perry in this contemporary moment. She questions: Can we expect to see Perry rebrandin order to broaden his appeal to more mainstream or international markets? What might such changes mean for both his representations of blackness and for his domestic media empire? In doing so, she encourages us to think of Tyler Perry’s image as central to discussions about celebrity, branding, blackness, consumption, marketing, and (international) distribution.
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Prawdin, Michael. The Builders of the Mogul Empire, 94–106. Routledge, 2018. http://dx.doi.org/10.4324/9781351048569-10.

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Prawdin, Michael. The Builders of the Mogul Empire, 107–17. Routledge, 2018. http://dx.doi.org/10.4324/9781351048569-11.

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Prawdin, Michael. The Builders of the Mogul Empire, 118–24. Routledge, 2018. http://dx.doi.org/10.4324/9781351048569-12.

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Prawdin, Michael. The Builders of the Mogul Empire, 128–35. Routledge, 2018. http://dx.doi.org/10.4324/9781351048569-14.

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Prawdin, Michael. The Builders of the Mogul Empire, 136–48. Routledge, 2018. http://dx.doi.org/10.4324/9781351048569-15.

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Prawdin, Michael. The Builders of the Mogul Empire, 149–60. Routledge, 2018. http://dx.doi.org/10.4324/9781351048569-16.

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Prawdin, Michael. The Builders of the Mogul Empire, 161–68. Routledge, 2018. http://dx.doi.org/10.4324/9781351048569-17.

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