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Journal articles on the topic 'Vijayanagara Art'

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1

BES, LENNART. "Sultan among Dutchmen? Royal dress at court audiences in South India, as portrayed in local works of art and Dutch embassy reports, seventeenth–eighteenth centuries." Modern Asian Studies 50, no. 6 (June 30, 2016): 1792–845. http://dx.doi.org/10.1017/s0026749x15000232.

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AbstractFrom the fourteenth century CE onwards, South Indian states ruled by Hindu kings were strongly influenced by politico-cultural conventions from Muslim-governed areas. This development was, for instance, manifest in the dress and titles of the rulers of the Vijayanagara empire. As has been argued, they bore the title of sultan and on public occasions they appeared in garments fashioned on Persian and Arab clothing. Both adaptations exemplified efforts to connect to the dominant Indo-Islamic world. From Vijayanagara's fragmentation in the sixteenth and seventeenth centuries, new Hindu-ruled kingdoms arose. We may wonder to what extent those succeeding polities continued practices adopted from Islamic courts. With that question in mind, this article discusses royal dress at court audiences in four Vijayanagara successor states, chiefly on the basis of embassy reports of the Dutch East India Company and South Indian works of art. It appears that kings could wear a variety of clothing styles at audiences and that influences on these styles now came from multiple backgrounds, comprising diverse Islamic and other elements. Further, not all successor states followed the same dress codes, as their dynasties modified earlier conventions in different ways, depending on varying political developments.
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2

Aswatha, Shashaank M., Jayanta Mukherjee, and Partha Bhowmick. "An Integrated Repainting System for Digital Restoration of Vijayanagara Murals." International Journal of Image and Graphics 16, no. 01 (January 2016): 1650005. http://dx.doi.org/10.1142/s0219467816500054.

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An integrated repainting system is proposed in this paper for digital restoration of images of heritage murals, which have historical significance in their painting styles and ritualistic contents. The repainting system uses an ensemble of conventional image processing tools, in tandem with some state-of-the-art image rendition techniques, such as scaled bilateral filtering, source-constrained inpainting, tonal processing, and texture mapping based on gradient fusion. Murals that are old by nearly four centuries, have been imaged in situ from the walls of temples under a controlled environment, and then they have been fed to our repainting system. As the work of mural art is highly subjective, and so is its interpretation, a battery of tests for subjective evaluation has been performed to compare the different stages of restoration. Three different tournament strategies have been followed to make the test result devoid of any subjective bias as far as possible. The overall evaluation result is quite encouraging, as the restored images exhibit a gradually improving quality through the different stages of restoration.
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3

S, Jeyashree. "Rama Ravana Battle Scenes in Tamil Temple Sculptures." International Research Journal of Tamil 4, SPL 2 (February 28, 2022): 349–56. http://dx.doi.org/10.34256/irjt22s253.

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The Ramayana and the Mahabharata are immortal epics that are the treasury of Indian culture. Both epics convey the values and ideals that people need. The Ramayana written in the Northern language by Valmiki is in some way the source for other Indian language Ramayanas. Kambana in Tamil and Konaputharetti in Telugu have composed Kambaramayana and Iranganatha Ramayana respectively. Sculptures can be found in the temples of Tamil Nadu including these three language Ramayanas. Thus, it is possible to realize that literature and art are interrelated. Many of the Alvars in the Vaishnava literary four-thousandth Prabhupada exemplify the message of Ramavatara. Among the Alvars, Kulasekara gives the Ramavatara reference. References to the Ramayana are also baked into vegetarian literature. The Ashoka Pillar of the Mauryan period is the beginning of the stone sculpture. Horoscope Ramayana messages in India are inscribed on Buddhist monuments. Although Rama, Krishna and Narasimhan are notable among the three incarnations of the Vaishnava deity Thirumal in Tamil Nadu, the influence on the Ramayana is due to the large number of sculptures about Rama. The Vedic Cholas in Tamil Nadu have created Vaishnava Ramayana sculptures in their temples. The influence of Vaishnavism was greatest during the Vijayanagara Nayak period following the Chola period. The Vijayanagara Nayaks built roundabouts, planes, towers, etc., along with the foundations of the temple. Of these, sculptures were placed on stones and sutas. Ravanavatha is featured in the war to fulfill the purpose of Ramavatar. The battle of Rama Ravana and Ravanavatha can be seen in the temples of Tamil Nadu as sculptures of this event.
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4

Asher, Catherine B. "Review: The Royal Palaces of India by George Michell, Antonio Marintelli; Art and Architecture of Southern India: Vijayanagara and the Successor States by George Michell." Journal of the Society of Architectural Historians 55, no. 4 (December 1, 1996): 487–88. http://dx.doi.org/10.2307/991207.

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5

Devru, Nandini, Swetha Rajshekhar Lakshetty, and Anand Katageri. "Association of CD4 Counts with Cardiovascular Dysfunction among HIV/AIDS Patients - A Hospital Based Study in North Karnataka." Journal of Evidence Based Medicine and Healthcare 8, no. 29 (July 19, 2021): 2584–88. http://dx.doi.org/10.18410/jebmh/2021/477.

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BACKGROUND Globally the number of people living with human immunodeficiency virus/ acquired immunodeficiency syndrome (HIV/AIDS) has been rising steadily since 2011 nearing more than 33 million whereas in developing countries like India it is 2.4 million with a prevalence of 0.3%. The purpose of this study was to assess the association of CD4 counts with cardiovascular dysfunction among HIV/AIDS patients. METHODS This was a hospital-based study conducted at the Vijayanagara Institute of Medical Sciences, Bellary. Convenience sampling was used and patients admitted to the wards of the internal medicine as well as those attending anti-retroviral therapy (ART) centre out-patient department (OPD) were included in the study. A total of 200 cases of seropositivity of HIV patient diagnosed by Elisa technique were assessed after obtaining informed consent. Clinical profile and laboratory investigations were carried out on the patients such as CD4 counts and analyzed with various cardiac dysfunction. RESULTS Commonest affected with HIV infection were young male (26 – 40 years) 77.5 % followed by young female 60 % Commonest symptoms were fever, cough 82 % each and breathlessness 44 %. Commonest clinical findings were pallor 80 %, pedal oedema 68 %, and lymphadenopathy 32 %. 26 % of patients had electrocardiography (ECG) abnormalities with commonest being sinus tachycardia 18 %, low voltage complex 4 %, IHD (ischemic heart disease) 2 %, LVH (left ventricular failure) 2 %. 34 % had chest x-ray abnormalities such as cardiomegaly 14 %, pleural effusion 12 % and PTB (pulmonary tuberculosis) 2 %. Abnormal CD4 counts were noted in 94 % of patients, with 12 % having very low CD4 counts that is less than 50. Statistically significant pericardial effusion was noted with low CD4 counts on 2D ECHO cardiography. CONCLUSIONS The study concludes that decrease in CD4 count is statistically associated with increased pericardial effusion among HIV/AIDS patients. KEYWORDS CD4 Counts, HIV/AIDS Patients, Cardiovascular Dysfunction, Pericardial Effusion
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6

Talbot, Cynthia, and Burton Stein. "Vijayanagara." Journal of the American Oriental Society 114, no. 4 (October 1994): 656. http://dx.doi.org/10.2307/606180.

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7

Dallapiccola, A. L. "South Asia - George Michell: The new Cambridge history of India. I, 6: Architecture and art of southern India: Vijayanagara and the successor states. xxii, 302 pp. Cambridge, etc.: Cambridge University Press, 1995. £50." Bulletin of the School of Oriental and African Studies 60, no. 1 (February 1997): 168–69. http://dx.doi.org/10.1017/s0041977x00030044.

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8

Stein, Burton. "Book Reviews : Architecture and Art of Southem India; Vijayanagara and the Successor States by George Michell. (The New Cambridge History of India, volume 1.6) Cambridge University Press, 1995. Pp. xxi, 300. Maps, plans, photographic plates; bibliographical essay." South Asia Research 16, no. 2 (October 1996): 218–19. http://dx.doi.org/10.1177/026272809601600213.

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9

Lycett, Mark T., and Kathleen D. Morrison. "The “Fall” of Vijayanagara Reconsidered: Political Destruction and Historical Construction in South Indian History." Journal of the Economic and Social History of the Orient 56, no. 3 (2013): 433–70. http://dx.doi.org/10.1163/15685209-12341314.

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Abstract The eponymous capital of Vijayanagara was largely abandoned following the defeat of the imperial army at Talikota in 1565. The city was burned and looted and its monumental temple complexes, gateways, and images left in ruins. Despite large-scale damage to architecture in the city, however, the level and focus of destruction was strikingly variable. In this paper, we draw on the material record of late Vijayanagara temple complexes and other archaeological evidence to examine patterns of differentially distributed political violence. We suggest that these patterns may be understood, in part, in terms of the contemporary politics of sovereignty, incorporation, and reconstitution of elite authority. Drawing on these observations, we discuss the role of commemorative destruction as well as post-1565 temple rededications and abandonments in the afterlife of Vijayanagara as a social space. In particular, we examine the potential of monumental violence to act as a symbol or to index social memory through a creative and fluid process of instituting claims about the past, heritage, authenticity, and the nature of the present.
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10

Sinopoli, Carla M., and Kathleen D. Morrison. "Dimensions of Imperial Control the Vijayanagara Capital." American Anthropologist 97, no. 1 (March 1995): 83–96. http://dx.doi.org/10.1525/aa.1995.97.1.02a00110.

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11

Subrahmanyam, Sanjay. "Agreeing to Disagree: Burton Stein on Vijayanagara." South Asia Research 17, no. 2 (October 1997): 127–39. http://dx.doi.org/10.1177/026272809701700204.

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12

Mosteller, John F., and Annalibera Dallapiccola. "Vijayanagara City and Empire New Currents of Research." Journal of the American Oriental Society 107, no. 4 (October 1987): 846. http://dx.doi.org/10.2307/603391.

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13

Sinopoli, Carla M. "The Organization of Craft Production at Vijayanagara, South India." American Anthropologist 90, no. 3 (September 1988): 580–97. http://dx.doi.org/10.1525/aa.1988.90.3.02a00040.

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14

Vasantamadhava, K. G. "A Note on the Pejavar Copper Plate 1352 Saka, 1430 A.D." Journal of the Royal Asiatic Society of Great Britain & Ireland 117, no. 1 (January 1985): 29–34. http://dx.doi.org/10.1017/s0035869x00154929.

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Karnataka has rich epigraphical sources. The entire edifice of Karnataka history from the 3rd century B.C. down to the end of Vijayanagara rests on epigraphical records. A volume of information concerning the political conditions, government and administration, political geography, the social structure and the life of the people, the religious faiths, economic conditions and many other topics, can be derived from a critical study of the inscriptions.The inscription under discussion is a copper plate from the village of Pejavar, Mangalore Taluka, South Kanara District, Karnataka State. The copper plate is now in the possession of K. Venkatraya Achar, Suratkal. It belongs to the period of the Vijayanagara emperor Immadi Devarāya (1424–1446 A.D.). The copper plate is in the Kannada language and script. The script seems to belong to a later period. The epigraphic department of the Government of India noticed this inscription in its annual report in the year 1967–68. Sri Venkatraya Achar, the discoverer of the inscription, made a few observations in the year 1957. This paper seeks to provide fresh information on political, religious and land transaction procedures on the basis of the contents of the copper plate.
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15

Fritz, John M. "Vijayanagara: Authority and Meaning of a South Indian Imperial Capital." American Anthropologist 88, no. 1 (March 1986): 44–55. http://dx.doi.org/10.1525/aa.1986.88.1.02a00030.

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16

Wagoner, Phillip B. "Hampi. By Anila Verghese. New York and New Delhi: Oxford University Press, 2002. xiii, 95 pp.; 13 line drawings, 20 b/w, 4 color plates. Rs 595. - Penugonda Fort—A Defence Capital of the Vijayanagara Empire: History, Art, and Culture. By R. Vasantha. Delhi: Sharada Publishing House, 2000. 145 pp.; 14 line drawings, 38 b/w, 12 color plates. Rs 1100." Journal of Asian Studies 62, no. 1 (February 2003): 323–25. http://dx.doi.org/10.2307/3096221.

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17

Dallapiccola, A. L. "Religious traditions at Vijayanagara as revealed through its monuments. By Anila Verghese. (Vijayanagara Research Project Monograph Series, Vol. 4.) pp. xiii, 285, 59 pl., 21 figs., 25 maps. New Delhi, Manohar and the American Institute of Indian Studies, 1995. Rs 750." Journal of the Royal Asiatic Society 6, no. 2 (July 1996): 265–66. http://dx.doi.org/10.1017/s1356186300007446.

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18

Manohar, Mohit. "A Victory Tower Built by a Slave: The Chand Minar at Daulatabad in Deccan India." Muqarnas Online 38, no. 1 (December 6, 2021): 35–76. http://dx.doi.org/10.1163/22118993-00381p03.

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Abstract The Chand Minar (1446) at Daulatabad Fort is one of the tallest pre-modern stone minarets in the world and has long been recognized as a major work of Indo-Islamic architecture. Yet surprisingly little is known about the building: its iconography and the reason for its construction have not been established; even its height is frequently misreported by half. The present article analyzes the building’s architecture and urban context and critically reads its inscriptions against the Tārīkh-i Firishta (ca. 1610), the main primary text for the history of the medieval Deccan. In so doing, the article demonstrates that issues of race shaped the courtly politics in the Deccan at the time of the minaret’s construction. The Chand Minar was commissioned by Parvez bin Qaranful, an African military slave, who dedicated the building to the Bahmani sultan ʿAla⁠ʾ al-Din Ahmad II (r. 1436–58). The article shows that the building commemorated the role of African and Indian officers in a 1443 military victory of the Bahmani sultanate (1347–1527) against the Vijayanagara empire (1336–1664). The construction of the Chand Minar impressed upon Ahmad II the importance of retaining in his court dark-skinned officers from India and Africa (dakkaniyān) at a time when their standing was threatened by the lighter-skinned gharībān, who had immigrated from the western Islamic regions. The article thus presents a detailed study of an important but neglected monument while shedding new light on racial factionalism in the fifteenth-century Deccan.
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19

Karashima, N., and Y. Subbarayalu. "THE EMERGENCE OF THE PERIYANADU ASSEMBLY IN SOUTH INDIA DURING THE CHOLA AND PANDYAN PERIODS." International Journal of Asian Studies 1, no. 1 (January 2004): 87–103. http://dx.doi.org/10.1017/s1479591404000063.

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In ancient and medieval south India, from about the fifth century, the term nādu denoted a micro-region which was important as the basic unit of agricultural production. The agricultural community formed in the nādu was called nāttār or nāttavar, literally meaning the people of the nādu. Initially it was exclusively composed of the Vellāla peasantry, but from the eleventh century there began to appear in Tamil inscriptions the term periyanādu meaning “big nādu” to denote a supra-nādu assembly. In this paper we examine the meaning of the emergence of this and other similar supra-local and/or multi-community organizations.The Chola dynasty, which had ruled south India for about four hundred years, disappeared in the latter half of the thirteenth century. The succeeding Pandyan dynasty was put down in its turn by the invasion of the Delhi Sultan's army at the beginning of the fourteenth century. Therefore, the thirteenth and fourteenth centuries in south India were a period of political turmoil, during when, nevertheless, foreign trade was carried out vigorously in the Indian Ocean. Merchants and artisans joined peasants in the activities of the periyanādu, generating a new state and social formation that became explicitly visible in the fifteenth century under Vijayanagar rule.
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20

Subrahmanyam, Sanjay. "The birth-pangs of Portuguese Asia: revisiting the fateful ‘long decade’ 1498–1509." Journal of Global History 2, no. 3 (November 2007): 261–80. http://dx.doi.org/10.1017/s1740022807002288.

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AbstractThe essay sets out to re-examine the events and processes of inter-state and commercial competition that accompanied the arrival of the first Portuguese fleets in the Indian Ocean after the voyage of Vasco da Gama (1497–99). Focusing on the ‘long decade’ from 1498 to 1509, a series of differing perspectives on the challenges caused by the Portuguese to other rival powers is laid out and examined in detail. These include the Venetian conception of the Portuguese enterprise, which tended to be divided between an ‘optimistic’ view (suggesting that the Cape route would collapse quickly), and a more ‘pessimistic’ one, which saw the Serenissima itself as gravely threatened. The geo-political vision of Venetian observers, and the place given by them to the Vijayanagara empire in South India is duly noted with regard to the pepper trade in particular. This view is then contrasted with the abundant but uneven Portuguese documentation available from the time of the viceroyalty of Dom Francisco de Almeida (1505–09). The essay finally sets out to explain and contextualize the Mamluk maritime intervention in the affairs of the Red Sea and Indian Ocean, culminating in the defeat of the fleet of Amir Husain al-Kurdi off Diu in 1509. We remind you that you should always take great care to send some men to discover (a descobryr), both to Melaka and to any other parts that are so far not that well-known, and you should send them with some goods in some local ships which are going there, so long as they can carry them safely. And those whom you send for this purpose should be men who know how to act upon it properly (devem ser homens que ho bem saybam fazer).Royal instructions to Dom Francisco de Almeida, 3 March 1505.1
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21

Grantham, William. "Spiritual Journey, Imperial City: Pilgrimage to the Temples of Vijayanagara. Alexandra Mack. Vedams ebooks Pvt. Ltd., New Delhi. xv + 227 pp. Rs 900 (Approximately $45.00 U.S.), ISBN 81-7936-004-0." American Antiquity 69, no. 2 (April 2004): 379–80. http://dx.doi.org/10.2307/4128432.

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22

Kenoyer, Jonathan Mark. "Fields of Victory: Vijayanagara and the Course of Intensification. Kathleen D. Morrison Contributions of the Archaeological Research Facility No. 53. University of California, Berkeley, 1995. viii + 201 pp., 67 figures, 10 tables, 2 appendixes, references cited. $27.00 (paper)." American Antiquity 62, no. 3 (July 1997): 564–65. http://dx.doi.org/10.2307/282177.

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23

Jammanna, A. "DIFFERENT DIMENSIONS AND FEW DYNAMIC ASPECTS OF VIJAYANAGARA SUPREMACY." Scholarly Research Journal for Interdisciplinary Studies 4, no. 36 (November 4, 2017). http://dx.doi.org/10.21922/srjis.v4i36.10084.

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One of the earliest writers on and admires of the Vijayanagara empire the Englishman Robert Sewell once expressed his opinion on the tradition of history writing (or the lack of it) in pre-modern India. In a series of lectures delivered before the east India Association in London in 1897 entitled “India before the British’ he observed that they only way of knowing what happened a hundred years ago was. Medieval times saw many changes in the art and culture of India. The cosmopolitan and philosophic traditions that were integral to the indict vision of life evolved with the charging times. Practically the last bastion in which ancient heritage of ideas continued as a living expression, through changed, was the Vijayanagara Empire.
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