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Academic literature on the topic 'King of Delhi'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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Journal articles on the topic "King of Delhi"

1

Awasthi, Suresh. "The Intercultural Experience and the Kathakali ‘King Lear’." New Theatre Quarterly 9, no. 34 (May 1993): 172–78. http://dx.doi.org/10.1017/s0266464x00007752.

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The idea of merging western and Indian performing traditions through the performance of King Lear by a Kathakali company promised to be a viable experiment in intercultural practice – yet it proved entirely alien to Indian audiences initiated in Kathakali, and baffling when brought before the cosmopolitan throngs of the Edinburgh Festival. Here, Suresh Awasthi, former chairman of the National School of Drama in Delhi, analyzes the misconceptions which, in his view, fatally flawed the production – setting it within the context of its parent performance tradition, which permits development and change within a framework of basic thematic stability, but is unable to appropriate new texts. When, as in this case, the attempt is made, what results is a mistranslation of performance codes between two cultures. In the course of his argument, Suresh Awasthi provides a useful summary and analysis of traditional Kathakali conventions, and in conclusion describes some productions from the ‘classical avant-garde’ which have successfully explored an intercultural approach without detriment to either of the traditions involved.

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Das, Basudevlal. "Devalakshmidevi in the Medieval History of Nepal." Academic Voices: A Multidisciplinary Journal 5 (September 30, 2016): 5–8. http://dx.doi.org/10.3126/av.v5i0.15844.

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Devalakshmidevi was a dauther of king Jayatungamalla of Kathmandu valley. She was married with king Harisinghadeva, the last king of Karnata Dynasty in Mithila. In those days, the capital of Mithila was Simaraungarh, which is at present in Bara district, Narayani Zone of Nepal. In 1326 A.D. Ghiyas-uddin Tughlaq, the Turk emperor of Delhi, invaded his kingdom of Mithila. After the downfall of the capital, king Harisinghadeva departed towards Kathmandu valley with his family but he died in the way. Then his wife and other members of his family entered into valley as an honourable guests. Queen Devalakshmidevi lived in Yuthunima palace where her brother Jayarudramalla was the king. After the death of Jayarudramalla the political situation of the palace became very critical and by her abilities and qualities, Devalakshmidevi became able to establish her control over the rule and administration of the valley during the long period of thirty years from 1336 A.D. to 1366 A.D. Thus, she appears as a very influential personality in the history of medieval Nepal.Academic Voices Vol.5 2015: 5-8

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3

Nuckolls, Charles W. "The Durbar Incident." Modern Asian Studies 24, no. 3 (July 1990): 529–59. http://dx.doi.org/10.1017/s0026749x00010453.

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Here I apply a theory of ‘political displacement’ to the study of an incident that took place at King George V's investiture as ‘King-Emperor’ of India at the ‘Delhi Durbar’ on December 12, 1911. By ‘political displacement’ I mean the shifting of political attention from one domain to another, or from one idiom to another, where problems emergent but unresolvable in the first are dealt with by conversion into the second. My purposes are these: First, to describe the problem created by the incident when the Maharaja Gaekwar of Baroda, second in rank among the Indian Princes, ‘insulted’ the King-Emperor; second, to trace reactions, both British and Indian, to the series of events that followed; and third, to examine how the incident's conversion from one political idiom to another rendered it interpretable, thereby reducing confusion and permitting action.

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4

GREEN, NILE. "Stories of Saints and Sultans: Re-membering History at the Sufi Shrines of Aurangabad." Modern Asian Studies 38, no. 2 (April 21, 2004): 419–46. http://dx.doi.org/10.1017/s0026749x03001173.

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Encounters between Sufi saints and Muslim rulers have played a long and important role in the textual historical traditions of Muslim South Asia. Historians of the sultanates of Delhi and the Deccan writing in Persian such as Ziya al-din Barani and Abu'l Qasim Firishtah peppered their accounts with such narratives, much to the distaste of their nineteenth century British translators who frequently excised such episodes wholesale. Some of the earliest Sufi literature composed in South Asia, such as the ‘recorded conversations’ (malfuzat) written in the circle of Nizam al-din Awliya of Delhi (d.725/1325), make clear the importance of this topos of the interview between the saint and king. The actual historical nature of such encounters is sometimes difficult to ascertain in view of the didactic and moralizing dimensions to both medieval historiography and Sufi literature in Persian.

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5

Shapiro, Michael C. "Robert D. King, Nehru and the language politics of India. Delhi: Oxford University Press, 1997. Pp. xvii, 256." Language in Society 28, no. 4 (October 1999): 624–28. http://dx.doi.org/10.1017/s0047404599334047.

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6

Anooshahr, Ali. "The elephant and imperial continuities in North India, 1200–1600CE." Indian Economic & Social History Review 57, no. 2 (April 2020): 139–69. http://dx.doi.org/10.1177/0019464620912614.

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This paper builds on my earlier study of the relationship between the elephant and imperial sovereignty in north India, extending the argument from 1200 to 1600ce. The ritual and military use of the elephant signalled a self-conscious imperial formation, based on the Ghaznavid model, with the emperor as king-of-kings and elephant-master, ruling over subjugated tributary monarchs. However, new conditions in the sixteenth century led to the rise of a centralised and expansive state, now armed with gunpowder weapons, and thus no longer dependent on tributary relations or the elephant. The elephant, which formerly stood for divine or satanic power, was now humanised, and the emperor’s status was elevated above it as the closest living being to God. In short, studying the imperial formation in the north through its use of elephants renders meaningless the characterisation of linear evolution from a more orthodox Islamic state (‘Delhi Sultanate’) to a tolerant one (‘Mughal Empire’).

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Eddy, J. A., J. D. North, S. Debarbat, H. Eelsalu, O. Pedersen, and Xi Ze-Zong. "41. History of Astronomy (Histoire De L’astronomie)." Transactions of the International Astronomical Union 20, no. 01 (1988): 567–68. http://dx.doi.org/10.1017/s0251107x00007380.

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Commission 41 has been involved in one colloquium and one symposium since the last report:IAU Colloquium 91 on “The History of Oriental Astronomy” was held in New Delhi, November 13-16, 1985, preceding the XlXth General Assembly. Members of the scientific organizing committee were S.M.R. Ansari, E.S. Kennedy, D. King, R. Mercier, O. Pedersen, D. Pingree, G. Saliba, Xi Ze-Zong and K. Yabuuti. The colloquium was co-sponsored by the International Union for the History and Philosophy of Science, and by a number of organizations in India: the Council of Scientific and Industrial Research, New Delhi, the Department of Science and Technology, New Delhi, the Indian Institute of Astrophysics, Bangalore, the Indian National Science Academy, New Delhi, the Tata Institute of Fundamental Research, Bombay, and the University Grants Commission, New Delhi. The local organizing committee, chaired by G. Swarup, made possible a number of local excursions, including a conducted tour of the great stone open air observatory, built in the city by the enlightened Maharadjah Jai Singh in the 18th century. The colloquium brought 84 participants from 19 countries. 46 papers were presented of which 10 were invited, covering aspects of astronomy in the far east and middle east since the earliest civilizations. Papers from Colloquium 91 have now been published in book form: History of Oriental Astronomy, G. Swarup, A.K. Bag, and K.S. Shukla, editors, Cambridge University Press, Cambridge, England, 1987. Contributions are divided into three broad categories: ancient astronomy and its characteristics, ancient elements and planetary models, and medieval astronomy. Within these are papers on the characteristics and achievements of early astronomy in the eastern half of the world, including inter-regional development and mutual influences, ancient data relating to eclipses, supernovae and comets, medieval astronomical developments, instruments and early observatories, and the interplay between observational and theoretical astronomy. A short introductory paper by the revered historian E.S. Kennedy opens the book, as it set the stage for the colloquium in New Delhi: “We find (astronomy) originating a few centuries before the Christian era in two disparate cultures, Mesopotamia and the Hellenistic world. From the Mediterranean it passed to India, there to flourish. Thence the centroid of activity moved westward, residing in the lands of Islam during medieval times, more recently in Europe. Now astronomical research is carried out throughout the entire world.”

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8

Chiriyankandath, James. "Robert D. King: Nehru and the language politics of India. xxiv, 256 pp. Delhi, etc.: Oxford University Press, 1997. Rs.375, £13.99." Bulletin of the School of Oriental and African Studies 61, no. 2 (June 1998): 364–65. http://dx.doi.org/10.1017/s0041977x00014221.

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9

Patsarika, Maria, Tatjana Schneider, and Michael Edwards. "‘If I was King of India I would Get All the Horns Out of Cars’: A Qualitative Study of Sound in Delhi." International Journal of Urban and Regional Research 42, no. 1 (August 14, 2017): 74–89. http://dx.doi.org/10.1111/1468-2427.12470.

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10

Barton, Mary. "The British Empire and International Terrorism: India's Separate Path at the League of Nations, 1934–1937." Journal of British Studies 56, no. 2 (March 31, 2017): 351–73. http://dx.doi.org/10.1017/jbr.2017.5.

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AbstractIn October 1934, a Croatian terrorist organization assassinated King Alexander of Yugoslavia in the streets of Marseilles, France. His murder caused an international crisis because of the safe haven given to the group by the Italian and Hungarian governments. The assassination led the world's first peacekeeping body, the League of Nations, to intervene and to propose a legal solution for the political crisis. In November 1937, the league completed two antiterrorism treaties. Only the British colonial government of India ratified the terrorism convention, which was, by contrast, rejected by the United Kingdom on legal and political grounds. This article examines the European origins of the League of Nation's consideration of international terrorism and the divisions that occurred between Delhi and London over supporting the antiterrorism measure. Delhi's separate membership in the League of Nations allowed the colonial government to deviate from London and to sign a treaty deemed necessary for domestic security.

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Books on the topic "King of Delhi"

1

The trial of Muhammad Bahadur Shah, ex. king of Delhi. Lahore: Research and Publication Centre, National College of Arts, 2003.

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2

Ahmed, Syed Z. Twilight of an empire. Lahore: Ferozsons, 1996.

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3

Festing, Gabrielle. When kings rode to Delhi. New Delhi: Asian Educational Service, 1997.

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4

Festing, Gabrielle. When kings rode to Delhi. New Delhi: Lancer Publishers, 2008.

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5

Pande, Rekha. Succession in the Delhi Sultanate. New Delhi, India: Commonwealth Publishers, 1990.

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6

Syed, M. H. History of Delhi sultanate. New Delhi: Anmol Publications, 2004.

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7

Srivastava, Manoj Kumar. Succession to rule under Delhi sultans. New Delhi, India: Commonwealth Publishers, 1990.

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8

Siddiqi, Iqtidar Husain. Authority and kingship under the Sultans of Delhi: Thirteenth-fourteenth centuries. New Delhi: Manohar Publishers & Distributors, 2006.

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9

San Francisco (Calif.). Office of the Controller. City Services Auditor Division. Airport Commission: Concession audit of SFO Equities, LLC, dba Burger King. San Francisco: Office of the Controller, 2008.

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San Francisco (Calif.). Office of the Controller. City Services Auditor Division. Airport Commission: Concession review of Deli Up Enterprises, LLC. San Francisco: Office of the Controller, 2006.

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Book chapters on the topic "King of Delhi"

1

"3 King of Delhi, King of the World." In Writing Self, Writing Empire, 95–158. University of California Press, 2019. http://dx.doi.org/10.1525/9780520961685-005.

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2

Kaicker, Abhishek. "Anatomy of a Massacre." In The King and the People, 18–53. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190070670.003.0002.

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In 1739, the Iranian ruler Nadir Shah spearheaded a rapid invasion of the Mughal realm, which culminated with his occupation of the Mughal capital of Shahjahanabad (Delhi) and the extraction of a vast tribute from the Mughal king Muhammad Shah and his nobles. While Nadir Shah’s brief time in Delhi is remembered for his sanguinary massacre of the city’s inhabitants, this chapter demonstrates that Nadir Shah’s violence was driven by a forgotten but large-scale popular uprising against his troops. Through a close analysis of the uprising and its aftermath, this chapter shows that by 1739, elites and commoners in Delhi had developed divergent views about Mughal kingship: While the nobility were happy to cooperate with Nadir Shah, the ordinary people of the city would not consent to any ruler other than their own.

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3

Kaicker, Abhishek. "Poetry and the Public in Aurangzeb’s Delhi." In The King and the People, 99–146. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190070670.003.0004.

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In 1658, the emperor Aurangzeb began his long reign on the Mughal throne. This chapter shows how Aurangzeb’s vision of sovereignty diverged from that of his predecessors, in lessening the emphasis on the otherworldly gift of daulat and more on adherence with the law (sharīʿa). This process, which was accompanied by an increasing emphasis on Sunni piety at court and the broader development of a bureaucratic juridical infrastructure for the empire, was designed to subordinate the realm’s many Muslim communities into a unitary ‘Community of Muslims’ obedient to the emperor. But such interventions in Mughal society would also provoke a critical response, couched in the language of satire, and is apparent in the works of the poets Niʿmat Khan-i ʿAli and Mir Jaʿfar Zatalli, which are compared here. More broadly, this chapter argues, the forces of commercialization powered the circulation of the practices of satirical poetry between courtly assemblies and the wider world of the city, shaping an urban domain of public criticism that lay outside the control of imperial authority.

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4

"Status of the Princes. The King of Delhi." In The Making of the Indian Princes, 277–82. Routledge, 2017. http://dx.doi.org/10.4324/9781315265100-44.

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Nizami, K. A. "Delhi under the Mughals." In Delhi in Historical Perspectives, translated by Ather Farouqui, 74–128. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190124007.003.0002.

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Taimur’s invasion in 1398 dealt the final blow to a tottering Tughlaq dynasty and Delhi was eclipsed for the next century and a half. Even later, although the second Mughal king, Humayun, built the city of Dinpanah on the banks of the Jamuna in Delhi in 1533, the capital of the Mughal empire shifted to Agra under Akbar and Jehangir. It is only with Shahjehan building the architecturally and aesthetically stunning Lal Qila and Shahjehanabad in 1648 that Delhi once again gained prominence as the capital city. This chapter tracks the life of Delhi under the Mughal emperors—the durbar, lanes, bazaars, arts and crafts, umra, Sufi khaneqahs, learning and literature, politics, pomp and ceremony, festivals, sports, mushairas—in vivid and fascinating detail.

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6

"A Hindu allegory of the Islamic philosopher-king." In Persian Authorship and Canonicity in Late Mughal Delhi, 90–126. Routledge, 2016. http://dx.doi.org/10.4324/9781315644080-4.

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Kaicker, Abhishek. "Islam as a Language of Popular Politics." In The King and the People, 227–55. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190070670.003.0007.

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By the 1720s, disorderly gatherings and protests appeared to have become an integral part of urban life in Delhi. This chapter shows how such tumults of the city marked acts of everyday political assertion by ordinary people. Relying on the gestures and practices of Islam to publicly demand “justice” in the face of “oppression,” such protests appropriated the ideal of the ‘Community of Muslims’ for their own ends. Accordingly this chapter examines a central gesture in such political protests: the popular interruption of the Friday sermon. Although it emerged in a moment of sectarian controversy in 1711, the act of interrupting the Friday sermon quickly came to serve as the key symbolic means by which the people challenged the enunciation of imperial sovereignty when it did not lend its support to them.

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8

Kaicker, Abhishek. "Introduction." In The King and the People, 1–17. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190070670.003.0001.

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That the ordinary people were merely the passive objects of sovereign authority has long served as a chief axiom in the study of precolonial India. The following pages offer, by way of introduction, an argument to the contrary. While premodern urbanites in South Asia have received little historical attention, the common people of the city of Delhi—regarded as little better than animals by the imperial elite—nevertheless emerged as subjects in a regime that had no conception of their place in politics. Offering an analysis of the evolving relation between sovereignty and popular politics in the period, this book lays out in the starkest terms the heretofore-unrevealed potential of Delhi’s urbanites for concerted action in extraordinary circumstances. This introduction sets the stage in precolonial India and outlines the subjects of each of the book’s seven chapters.

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9

Kaicker, Abhishek. "Sovereignty, City, and the People." In The King and the People, 54–98. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190070670.003.0003.

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In 1638 the Mughal emperor Shah Jahan embarked on his most ambitious architectural project: the building of a new Delhi in his own name. Beginning with a discussion of the development of a distinctly Mughal discourse of sovereignty centered on an ideal of the ruler’s heaven-granted fortune to rule (daulat), this chapter shows how the new city of Shahjahanabad was an enunciation of the discourse of sovereignty in bricks and mortar. A site of imperial power, Islamic piety, commercial prosperity, and urbane pleasure, the city was built to mediate an idealized relation between the king and the people. The second part of this chapter traces the unintended consequences of this act: the growth of a prosperous city, in which the forces of commerce caused the rise of new elites and the growth of a large and unruly underclass.

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Kaicker, Abhishek. "The Shoemakers’ Riot and the Limits of Popular Politics." In The King and the People, 256–90. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190070670.003.0008.

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In 1729, a minor clash between a group of Muslim shoemakers and a Hindu jeweler in the streets of the city spiraled into an extraordinary urban tumult that led to fierce fighting and much bloodshed in the courtyard of the city’s congregational mosque. Offering a detailed study of the shoemakers’ riot, as the event came to be known, this chapter explores the possibilities—and the limits—of everyday popular politics in the Delhi of the early eighteenth century. Despite their artifactual nature, accounts of the riot offer invaluable insight into the actions and intentions of the city’s lowest inhabitants at a moment of urban crisis, and the goal of the historical reconstruction in this chapter will be to illuminate the tangled happenings of March 1729, while still preserving the multiplicity of meanings assigned to them. The shoemakers’ agitation cannot be neatly subsumed into the standard categories of economic conflict or sectarian hatred that have given us the conventional understanding of the period. Instead of closing the meanings of the event in narratives of “larger significance,” this chapter attempts to behold the city of the eighteenth century from the eyes of the shoemaker.

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