Relevant bibliographies by topics / Relations with Rajputs

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Relations with Rajputs'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 January 2023

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Journal articles on the topic "Relations with Rajputs"

1

Fairchild Ruggles, D. "At the Margins of Architectural and Landscape History: The Rajputs of South Asia." Muqarnas Online 30, no. 1 (2014): 95–117. http://dx.doi.org/10.1163/22118993-0301p0006.

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The Rajput princes of South Asia in the sixteenth to nineteenth centuries built beautiful palaces with gardens and commissioned manuscript paintings that rivaled those of their Mughal contemporaries. Although the Hindu Rajputs and Muslim Mughals were variously allies and foes, neither political relations nor religious faith prevented artistic exchanges from occurring between them. Just as the Mughals embraced and internalized Indic forms such as the chhatri, the Rajputs likewise appropriated forms such as the four-part garden known as the chahar bagh, not as a direct transfer but a reworking a
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2

Unnithan, Maya. "Girasias and the Politics of Difference in Rajasthan: ‘Caste’, Kinship and Gender in a Marginalised Society." Sociological Review 41, no. 1_suppl (1993): 92–121. http://dx.doi.org/10.1111/j.1467-954x.1993.tb03402.x.

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Anthropologists have often contrasted ‘caste’ and ‘tribe’ as forms of social organisation based on opposite principles (eg ‘castes' are based on hierarchy, ‘tribal’ society is undifferentiated and egalitarian). The concept of ‘caste’ is both an imposed one, a product of colonial governmental and academic exercises, and one which has political realities. However, whilst such national and regional formulations of caste are important, they do not always reflect the social categories which are central to the organisation of people's lives at the local level. The Girasias (generally held to be a ‘t
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3

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 h
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4

Talbot, Cynthia. "Caught in a Conflict of Loyalties." Comparative Studies of South Asia, Africa and the Middle East 42, no. 2 (2022): 325–33. http://dx.doi.org/10.1215/1089201x-9987775.

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Abstract In tribute to Allison Busch, who did so much to restore the reputation of vernacular literature not just as poetry but also as history, Talbot offers an account of an obscure Rajput warrior from Bikaner who decided it would be better to die. In asking why Ramsingh Kalyanmalot sought death in 1577, we must address the larger issue of the changes wrought on the Rajput world by the expanding power of the Mughal empire, one of the main questions that Busch probed in her research. Vernacular texts composed at Rajput courts not only provide a valuable alternate perspective on the power dyna
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5

Zaidi, S. Inayet A. "Akbar's Relations with Rajput Chiefs and Their Role in the Expansion of the Empire." Social Scientist 22, no. 7/8 (1994): 76. http://dx.doi.org/10.2307/3520154.

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6

Rajpurohit, Dalpat S. "Sulh-i kull to Vedānta: The Dādū Panth and the Mughal-Rajput imperial paradigm." Modern Asian Studies 56, no. 3 (2022): 924–58. http://dx.doi.org/10.1017/s0026749x21000457.

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AbstractCentred on the ‘devotion to the ineffable divine’ (nirguṇ bhakti), the sectarian community known as the Dādū Panth (lit. ‘Dādū's path) had a class of sant-intellectuals who conceived their tradition on high literary and philosophical grounds. Succeeding on the local level, but aspiring to imperial ties, the intellectuals of the Dādū Panth not only built their community identity in relation to the Mughal-Rajput imperial milieu but also to the overlapping ideals of emerging sulh-i kull (universal peace) and Vedānta paradigms. Such expertise on the part of the Dādū Panthīs made their ties
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7

Mita, Masahiko. "North Indian Medieval Fort History Study." Impact 2021, no. 4 (2021): 44–45. http://dx.doi.org/10.21820/23987073.2021.4.44.

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The studies of Assistant Professor Masahiko Mita, Graduate School of Humanities, Nagoya University, Japan, have included the early medieval history (6th to 13th centuries) of Rajasthan. Recently, he has been investigating the later medieval period and beyond (after the 14th century). By interpreting satellite images of forts, Mita has constructed an understanding of the typology of forts and their historical change. He found that 8th to 18th century Rajasthan forts as royal capitals are classified into three major types: large-scale hilltop fort; minor hilltop fort + fortified palace-city; and
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8

Bhardwaj, Suraj Bhan. "Churaman and the making of the Jat state in the late 17th and early eighteenth century." Studies in People's History 7, no. 1 (2020): 30–52. http://dx.doi.org/10.1177/2348448920908238.

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During the latter half of the seventeenth and the early eighteenth centuries, the widespread practice of assigning ijāra or farming out of revenue-collection rights over territories within the jāgīrs of imperial Mughal manṣabdārs to various political entities in North India, notably the Kachhwaha Rajput chiefs of Amber, led to heavy fiscal exactions that were deeply resented by the peasants and provoked them to revolt. These revolts gave rise to a number of ambitious zamīndārs, who emerged as ‘saviours’ of peasants against the excesses of the state or were perceived as such by the peasants. No
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9

Major, Andrea. "Enslaving spaces." Indian Economic & Social History Review 46, no. 3 (2009): 315–42. http://dx.doi.org/10.1177/001946460904600303.

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This article explores British attitudes to domestic slavery in the Princely States of Rajputana and Malwa in the nineteenth-century. Working primarily from colonial archives, it analyses British conceptions of the nature of slavery and slave-trading in Rajputana, making compari-sons between this and their perception of slavery in its wider Indian and transatlantic contexts in order to analyse British understandings of Rajput identity, family and gender relations, as well as their conception of the nature and limits of their political and moral influence. It argues that British constructions of
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10

Rajpurohit, Dalpat Singh. "Defining a Tradition." Comparative Studies of South Asia, Africa and the Middle East 42, no. 2 (2022): 381–87. http://dx.doi.org/10.1215/1089201x-9987866.

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Abstract Allison Busch's seminal work on the classical Hindi literature of Mughal India demonstrated how the composition of works of poetic theory (ritigranths) became a defining literary enterprise of vernacular court poets in the Mughal-Rajput milieu. Though firmly based in a Sanskrit worldview, Hindi intellectuals exhibited newness in their theorization of the art of poetic craft. Engaging with Busch's work on the ritigranth genre, this article demonstrates how the poet-scholars of Rajasthan who were experts in Brajbhasha and Marwari—or Hindi and Rajasthani, respectively, as they are largel
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Dissertations / Theses on the topic "Relations with Rajputs"

1

Graverol, Gaël de. "La relation caste-tribu dans un ancien royaume du Rajasthan : les Mīnā d'Amber-Jaipur." Paris, EHESS, 2007. http://www.theses.fr/2007EHES0298.

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Ce travail traite de la problématique caste/tribu à partir de l'étude de la population Mīnā, dans son rapport à l'ancienne élite dirigeante du royaume d'Amber-Jaipur, sur l'espace duquel elle est fortement représentée. L'examen ethnohistorique de la place institutionnelle autrefois tenue au sein de cet Etat princier par une section de la communauté Mīnā rejoint l'analyse des sources politico-rituelles de cette dynastie Rājpūt. L'étude, qui s'appuie sur un terrain de longue durée, suscite des éléments entre tribus et royautés. Le propos montre que la tribu, loin d'être un isolat, ne peut non pl
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Books on the topic "Relations with Rajputs"

1

Rethinking India's oral and classical epics: Draupadī among Rajputs, Muslims, and Dalits. University of Chicago Press, 1999.

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2

Coomaraswamy, Ananda Kentish. Rajput painting: Being an account of the Hindu paintings of Rajasthan and the Panjab Himalayas from the sixteenth to the nineteenth century described in their relation to contemporary thought with text and translations by Ananda Coomaraswamy. Humphrey Milford, 2003.

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Coomaraswamy, Ananda Kentish. Rajput painting: Being an account of the Hindu paintings of Rajasthan and the Panjab Himalayas from the sixteenth to the nineteenth century described in their relation to contemporary thought with text and translations by Ananda Coomaraswamy. B.R. Publishing, 2003.

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4

Verma, Archana B. The making of Little Punjab in Canada. Sage Publications, 2002.

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5

The making of Little Punjab in Canada: Patterns of immigration. Sage Publications, 2002.

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6

Knowledge, Mediation and Empire: James Tod's Journeys among the Rajputs. Manchester University Press, 2015.

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7

Thompson, Andrew, John M. MacKenzie, and Florence D'Souza. Knowledge, Mediation and Empire: James Tod's Journeys among the Rajputs. Manchester University Press, 2020.

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8

Thompson, Andrew, John M. MacKenzie, and Florence D'Souza. Knowledge, Mediation and Empire: James Tod's Journeys among the Rajputs. Manchester University Press, 2015.

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9

Thompson, Andrew, John M. MacKenzie, and Florence D'Souza. Knowledge, Mediation and Empire: James Tod's Journeys among the Rajputs. Manchester University Press, 2015.

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10

Hiltebeitel, Alf. Rethinking India's Oral and Classical Epics: Draupadi among Rajputs, Muslims, and Dalits. University of Chicago Press, 2009.

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Book chapters on the topic "Relations with Rajputs"

1

Ghassem-Fachandi, Parvis. "The Lack of Muslim Vulnerability." In Pogrom in Gujarat. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691151762.003.0005.

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This chapter explores how the phantasmagoria of the Muslim is drawn from certain culinary and dietary habits, most clearly stereotyped in the meat eater or butcher. This stereotype manifests in the explanations of three separate members of three different communities: Jain, Rajput, and Dalit. While they share membership in the city's middle class, these communities differentiate themselves in their relation to diet and other practices. Stereotypes always carry a kernel of truth, as their power lies primarily in the psychological material they can evoke. In the pogrom, they work as residues of individual subjective experiences that became articulated collectively. When this residue takes on a stable form by being projected onto the Muslim, that figure becomes an embodiment of the most pronounced form of perceived threat, and a danger that appears confined to this figure, controllable despite its blurred and shifting nature.
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