Showing posts with label video. Show all posts
Showing posts with label video. Show all posts

Sunday, March 29, 2015

Lecture (17): A Vernacular South Asia

Last semester I had the pleasure of teaching my first course on Islam in South Asia, which roughly covered the period from the rise of the Delhi Sultanate till the 18th century. We began somewhat theoretically--focusing what it meant to study Islam in a geographically and temporally specific way, the anxieties of calling Muslim devotionalism in the subcontinent South Asian Islam, and the politics of devising chronologic and spatial units--before diving into Sufism, the rise of sultanates, the contestation over authority, and finally concluding with examining the glacial processes of translation, vernacularization, and conversion. The course was a success but what became a recurrent theme over the course of the semester was both the students' great appreciation for, and my dependance on, the writings of Richard M. Eaton. I am sure I am not the first pedagogue who breathed a sigh of relief upon finding an essay by Eaton that miraculously combined not only theoretical sophistication with graceful prose, but also topical breadth. I must have assigned Eaton for at least five weeks of the twelve week course.

Works written in Persian language were frequently translated into vernacular languages like Urdu during the colonial period.

Ṣaulat-i Masʿūdī : tarjumah-yi Mirʼāt-i Masʿūdī

ʿAbd al-Raḥmān Chishtī (c. 1596-1682), translated by Muḥammad ʿAbdulghanī Shāh Qādirī

Published in Lucknow by Mat̤baʿ-i ʿAlavī in 1286/1869-70


It was the first time I read his brief but prescient article on Dakkani folk songs, composed purportedly by Sufis to be sung while grinding on the millstone. I say prescient because one of the most active fields in the study of early modern South Asia is undoubtably the rise of vernacular literary traditions, the subject of a recent conference at Stanford entitled Polyvocal Hindustan. It was fitting then, that the keynote was given by Eaton himself, generously made available here by the kind folks at the Center for South Asia at Stanford University. Without further ado, I present you Richard Eaton's discussion on "Vernacularism from Above and from Below." No doubt, I expect many papers in the near future to paraphrase Eaton's pithy directive that "respecting vernacularization then, we should be wary of any quest for a silver bullet, that is, a single pan-Indian pattern."


Richard M. Eaton. "Sufi Folk Literature and the Expansion of Indian Islam." History of Religions 14, no. 2 (1974): 117-127.

Saturday, December 20, 2014

Crash Course: Akbar, Aurangzeb, and the Historian's Perspective

The good folks at at Crash Course have a delightful present for those interested in Mughal history! That's right, Akbar and Aurangzeb get the full Crash Course World History treatment. The video came out in time for the last lecture on Memory and History for my Islam in South Asia course and kicked off a great discussion on the historian's craft, history courses in the academy, and of course, the Mughals. I hope you guys enjoy!

The video is available here and is embedded below



(Errata: Aurangzeb was Akbar's great-grandson, not grandson)

Monday, June 2, 2014

Lecture (16): On the Importance of Storytelling and Narrative for Historians and the Discipline of History

The practice of history writing is at once very old and very recent. On the one hand, people have for quite some time created representations of the past in song, pictorial depictions, and in written word. On the other hand, the academic practice of history is relatively new and in that short time it has slowly developed its own language, rituals, and logic, carving out a discipline that differentiates itself from the kind of representations of the past commemorated in memorials, brought to life in the movies, and works of what has been dubbed "popular" history. It is perhaps this monopolization of practicing history by academia that new PhDs with history degrees find themselves at a loss in an increasingly unfavourable job market. I can offer a personal anecdote that illustrates this.

This year I was a Teaching Assistant for two courses, the first an introduction to Theories in Women and Gender Studies, the tutorial for which took place at the beginning of the week, and History of Iran, the tutorial for which took place at the end. As we winded down at the end of the semester I was asked in the last week by a student in my WGS tutorial what I intended to do after I finished my PhD. "Teach of course!" I replied, as if there could be any other answer. I chalked up the question to the fact that my class comprised primarily of students pursuing professional degrees, everything from majors in Human Relations to those studying journalism. The same question was repeated in my History of Iran tutorial, a class that consisted mostly of majors in various humanities disciplines and the occasional engineering student. I was somewhat more surprised by their asking the question--a surprise that when I reflect on revealed more about my own worldview than the students'. It occurred to me that I was amongst those who assumed that students of the humanities eventually become academic scholars. It is this "of course" and the hierarchies it suggests that have been tackled in a not too recent article by Anthony Grafton and Jim Grossman in the Chronicle of Higher Education entitled "No More Plan B".

In a recent conversation with a friend about her impending comprehensive exams, I remarked that she was ready to take her exams and reminded her that the rite of passage that is the PhD has a way of making us doubt ourselves and forget we are for the most part intelligent, articulate, and often critical thinkers that having spent the better part of half a decade on their area of specialization know a thing or two. Why then do we forget that we have skills to bring to the table even if that table is not in the hallowed halls of academia? To be sure many of us love to research and teach and in fact those were the very reasons why I went into the PhD program. But the nagging question that still lingers is why do we think we cannot broach a much broader audience, a broader set of concerns, and potentially a broader set of career opportunities.

It is in the context of these growing set of interrelated concerns that William Cronon delivered his Presidential Address entitled "Storytelling" at the Annual Meeting of the American Historical Association in 2013 made available here and published by the American Historical Review here. Part sermon, part manifesto, Cronon's address is an electrifying call to action for the future of historians, history as a discipline, and the practice of representing the past. It does not offer all the solutions but it reminds us of the core of our discipline and its potential going forward.


William Cronon served as president of the American Historical Association in 2012. He earned his baccalaureate from the University of Wisconsin–Madison with a double major in history and English in 1976, and holds doctorates in history from Oxford and Yale. He is the author of Changes in the Land: Indians, Colonists, and the Ecology of New England (Hill and Wang, 1983) and Nature’s Metropolis: Chicago and the Great West (W. W. Norton, 1991). Cronon is currently the Frederick Jackson Turner and Vilas Research Professor of History, Geography, and Environmental Studies at the University of Wisconsin–Madison. Visit his website at http://www.williamcronon.net

As a conclusion I turn to the words of Jane Austen, first brought to my attention by the epigraph in Nancy F. Partner's Serious Entertainments: The Writing of History in Twelfth-Century England (Chicago: University of Chicago Press, 1977). It consists of a conversation on history between Catherine Morland and Eleanor Tilney from Northanger Abbey
Come, Miss Morland, let us leave him to meditate over our faults in the utmost propriety of diction, while we praise Udolpho in whatever terms we like best. It is a most interesting work. You are fond of that kind of reading?"

"To say the truth, I do not much like any other."

"Indeed!"

"That is, I can read poetry and plays, and things of that sort, and do not dislike travels. But history, real solemn history, I cannot be interested in. Can you?"

"Yes, I am fond of history."

"I wish I were too. I read it a little as a duty, but it tells me nothing that does not either vex or weary me. The quarrels of popes and kings, with wars or pestilences, in every page; the men all so good for nothing, and hardly any women at all--it is very tiresome: and yet I often think it odd that it should be so dull, for a great deal of it must be invention. The speeches that are put into the heroes' mouths, their thoughts and designs--the chief of all this must be invention, and invention is what delights me in other books."

"Historians, you think," said Miss Tilney, "are not happy in their flights of fancy. They display imagination without raising interest. I am fond of history--and am very well contented to take the false with the true. In the principal facts they have sources of intelligence in former histories and records, which may be as much depended on, I conclude, as anything that does not actually pass under one's own observation; and as for the little embellishments you speak of, they are embellishments, and I like them as such. If a speech be well drawn up, I read it with pleasure, by whomsoever it may be made--and probably with much greater, if the production of Mr. Hume or Mr. Robertson, than if the genuine words of Caractacus, Agricola, or Alfred the Great."

"You are fond of history! And so are Mr. Allen and my father; and I have two brothers who do not dislike it. So many instances within my small circle of friends is remarkable! At this rate, I shall not pity the writers of history any longer. If people like to read their books, it is all very well, but to be at so much trouble in filling great volumes, which, as I used to think, nobody would willingly ever look into, to be labouring only for the torment of little boys and girls, always struck me as a hard fate; and though I know it is all very right and necessary, I have often wondered at the person's courage that could sit down on purpose to do it."

Further Reading

Cronon, William. "Presidential Address: Storytelling." American Historical Review 118, no. 1 (2013):  1-19.

Partner, Nancy. "Narrative Persistence: The Post-Postmodern Life of Narrative Theory." In Re-Figuring Hayden White, edited by Frank Ankersmit, Ewa Domańska, and Hans Kellner, 81-104. Stanford, CA: Stanford University Press, 2009.

Southern, Richard William. The Shape and Substance of Academic History; An Inaugural Lecture Delivered before the University of Oxford on 2 November 1961. Oxford: Oxford Clarendon Press, 1961.

White, Hayden. "The Value of Narrativity in the Representation of Reality." Critical Inquiry 7, no. 1 (1980): 5-27.


Tuesday, February 25, 2014

Lecture (15): Anglo-Persian Taxonomy of Indian Religions

Carl Ernst, who really needs no introduction for scholars of Islam or South Asia, is the William R. Kenan, Jr. Distinguished Professor of Religious Studies at the University of North Carolina, Chapel Hill and a long time investigator of Muslim encounters with Indic learned traditions, particularly yoga. His publications on the subject include seminal articles such as "Situating Sufism and Yoga" (JRAS, ser. 3 15, no. 1 [2005]) and "Muslim Studies of Hinduism" (Iranian Studies 36, no. 2 [2003]), made available on Dr. Ernst's website.

Today's talk "An Illustrated Anglo-Persian Taxonomy of Indian Religions: The Silsila-i Jogiyan (Chain of Yogis) of Sital Singh Bikhwud" was an Annemarie Schimmel Memorial Lecture at the Metropolitan Museum of Art, a series featured before on this blog. Luckily for us, the MET has kindly made the lecture available here and embedded below. 


Friday, April 19, 2013

Lecture (13): Quranic Exegesis in Early Urdu

This lecture meant to go up much earlier and is something of a favourite of mine. Mehr Afshan Farooqi, Assistant Professor at the Department of Asian and Middle Eastern Languages and Cultures, University of Virginia, discusses the important role of Quranic exegesis written in Urdu in the development of the language. Helpfully, she also traces briefly the early history of Urdu, a subject that remains surprisingly muddled in the popular imagination of South Asia. We are grateful to the Hindu-Urdu Flagship program at University of Texas, Austin, which hosted the lecture, for posting it online here.

Mehr Farooqi: Quranic Exegesis and the Development of Urdu in the 18th Century from Hindi Urdu Flagship on Vimeo.

Thursday, April 18, 2013

Lecture (12): Bombay Islam

Today's lecture is by Nile Green, Professor at the Department of History, University of California, Los Angeles, known for his work on the history of early modern South Asian with a particular focus on Sufi institutions and figures. It is hard to list his representative publications, not only due to the variety of his interests but also the embarrassment of riches one faces when looking at the list of his contributions. It is fortunate then that his talk today is based on his recent publication Bombay Islam: The Religious Economy of the Western Indian Ocean, 1840–1915, published by Cambridge University Press in 2011.

Nile Green's talk was hosted by the Ali Vural Ak Center at George Mason University and we are quite grateful that it was posted online.



Nile Green - "Bombay Islam: The Religious Economy of the West Indian Ocean" from Ali Vural Ak Center for Global I on Vimeo.

Sunday, April 14, 2013

Lecture (11): The Many Lifes of Mahabat Khan and the Importance of Military Kingship

The Center for South Asia at Stanford University recently hosted a lecture by Munis D. Faruqui, Associate Professor at the Department of South and Southeast Asian Studies, University of California, Berkeley entitled "Effrontery, Erasure, and Exaltation: An Episode in the Life of the Mughal Empire". Luckily for us, they graciously put it online. Dr. Faruqui is one of those rare historians whose every publication has become an instant classic in the field of Mughal studies. They include “The Forgotten Prince: Mirza Hakim and the Formation of the Mughal Empire,” Journal of the Economic and Social History of the Orient 48 no. 4 (2005): 487-523; “At Empire’s End: The Nizam, Hyderabad, and 18th Century India,” Modern Asian Studies 43, no. 1 (2009): 5-43; and The Princes of the Mughal Empire, 1504-1719. Cambridge University Press, 2012.

Monday, January 7, 2013

Lecture (10): O Majnun, Why So Blue?

As a bit of early January serendipity, I came across a lecture by a true doyenne of Persian (and Arabic!) literature, Julie Scott Meisami, entitled "'I Guess That's Why They Call it the Blues': Depictions of Majnun in Persian Illustrated Manuscripts," given at the 2009 Hamad bin Khalifa Symposium on Islamic Art, just as I was studying for my Classical Persian Literature midterm, for which we must study, amongst other things, selections from Nizami Ganjavi's celebrated Layli va Majnun. Prof. Meisami needs little introduction for she is a scholar of such stature that it would be hard to come across a dissertation or monograph on pre-modern Persian or Arabic literature without her name in the bibliography.

Prof. Meisami's talk discusses how depictions of Majnun in illustrated manuscripts of three of the most famous Persian tellings of this romance (that of Nizami's, Amir Khusraw Dihlavi's and Jami's) remained consistent despite the differences in authors, narratives, and the workshops in which they were produced. Her talk may be seen here, along with a detailed abstract of it and a brief biography of the presenter. 

Layla visits Majnun, from Akbar's Quintet of Amir Khusraw Dihlavi
Late 16th century, Mughal India. Courtesy: Walters Art Museum photostream.

Friday, November 2, 2012

Lecture (9): Muhammad Juki's Shah-namah

 The Escape of Qubad (detail) Royal Asiatic Society, MS. 239, fol. 394a

To say that we, who are engaged in what has been called by its practitioners as--until very recently when it became unfashionable to do so--oriental studies, have a strong inclination for the origins, would not be an understatement. The study of the Persian epic, the Shah-namah, has not escaped this paradigm as evident in the quest to reach Firdawsi's Ur text. Although recently scholars have begun to highlight the lost opportunities of his approach,* art historians interested in the richly illustrated manuscripts of the Shah-namah have long appreciated its material multiplicity.

Today's lecture traces the history of one manuscript of the Shah-namah--one likely commissioned by the Timurid prince Muhammad Juki (d. 1447), which later entered the royal library of the Mughals in India. It is presented by Barbara Brend, the author of, amongst other books, Muhammad Juki's Shahnamah of Firdausi, co-authored with A. H. Morton (2010), and was part of the Asia Society's exhibition from last year, A Prince's Manuscript Unbound: Muhammad Juki's Shahnamah. If you are a Shah-namah fan there is of course Charles Melville's project, which includes an impressive digital archive of illustrations from various Shah-namah manuscripts. Also last year, the Islamic Studies Library, as part of their exhibition series based on their materials, showcased illustrations from the epic, with some digitized record of it here. Firdawsi was right then, when he wrote:

نميرم از اين پس كه من زنده ام  / كه تخم سخن را پراكنده ام
Never hence would I die for I am alive / having sown the seeds of poetry**

* See for instance:

Nasrin Askari, "A Unique Episode from the Kārnāmag ī Ardašīr ī Pābagān in a Nineteenth-Century Illustrated Indian Manuscript of the Shāhnāmeh," Iranian Studies 45 (2012): 203-16.

M. Amin Mahdavi, "'Genetically Modified Text' or 'Critical Edition'?" Persica 19 (2003): 1-31.

** The translation is, I believe, Prashant Keshavmurthy's.

And thus without further ado, Barbara Brend on Muhammad Juki's Shah-namah


Sunday, July 22, 2012

Lecture (7): Sufi Spaces in Mughal India in honour of Annemarie Schimmel

Recently I have been thinking a great deal about Annemarie Schimmel. In part because I recently bought a local print of The Empire of the Great Mughals: History, Art and Culture, which is not only exceedingly accessible but a true delight to read for, I suspect, academics and the laity alike. And in part because it's quite hard to not think of her when you are taking German classes at a center named after her.

The gardens inside Annemarie-Schimmel-Haus are particularly verdant. Source: the author.


It is therefore quite appropriate then to have a lecture by James L. Wescoat Jr. today entitled "Landscapes of Sufi Space in Mughal Delhi and Lahore." Perhaps even more appropriate given that Lahore has a street named after her.

Lahore: Dr. Schimmel standing next to a road dedicated to her. Source: unknown














The presentation is part of the Metropolitan Museum of Art's Annemarie Schimmel Memorial Lecture series. From their website:

James Wescoat, the Aga Khan Professor of Islamic Architecture in the School of Architecture and Planning at the Massachusetts Institute of Technology, discusses how Mughal tomb-gardens often sought physical proximity to Sufi shrines in ways that reshaped them in their era, and ours. This presentation explores the evolving spatial relationships between Mughal and Sufi landscapes of Delhi and Lahore—from Humayun's tomb-garden in the Nizamuddin area of Delhi to the Mian Mir tomb-complex of Lahore.

Monday, May 21, 2012

Documentary: The Great Moghuls


A Maghribist friend of mine alerted me to this fabulous documentary on the Mughals, from a few years ago called 'The Great Moghuls'. I am an hour and thirty minutes in and I find it an excellent watch and wanted to share it with everyone. So far my only quibble would be with the so called 'Hindu' army that Akbar faced soon after his accession to the the throne, which I would say more accurately may be called Afghan Surid with naturally a large number of Hindu soldiery. Then again, it was under the command of Hemu, a general in the service of the Surs who, as contemporary witnesses assure us, had begun to assert his own sovereignty, which the late great John F. Richards felt, if successful, would have signaled a reassertion of Hindu rule in North India not seen since the rise of Delhi Sultanate. Regardless, happy watching dear readers:




The Great Moghuls (1990) is a Channel Four Television documentary series covering the dramatic story of the rise of the Moghul Empire (1526-1857) of India. Over six generations, from father to son, the Great Moghuls captured, consolidated and profoundly influenced control of the vast sub-continent of India. The six-part series was written and presented by Bamber Gascoigne based upon his 1971 book of the same name. It was produced and directed by Douglas Rae and filmed in India.

Monday, March 19, 2012

Lecture (6): Revisiting Aurangzeb and Dara Shikoh

Perhaps the most compelling call for historians to re-examine our understanding of the last great Mughal ruler, Aurangzeb [Awrangzīb 'Ālamgīr (d. 1118/1707)], who is often accused of being a religious bigot and invariably the reason for Mughal decline (ultimately an intellectually lazy, if not sloppy argument), was Katherine Butler Brown's superb article in Modern Asian Studies [41/1 (2007), pp. 77–120] "Did Aurangzeb ban music? Questions for the historiography of his reign." In challenging the historical veracity of Aurangzeb's ban on music, Katherine Butler Schofield (née Brown), noted that historians of early modern South Asia need to seriously reconsider the received knowledge of the content and tenor of Aurangzeb's reign. Sajida S. Alvi, in her article "The Historians of Awangzeb: A Comparative Study of Three Primary Sources," [in Essays on Islamic Civilization Presented to Niyazi Berkes, Donald P. Little, ed., (Leiden: E. J. Brill, 1976), pp. 57-73] has previously pointed out the function of rhetoric in Mughal chronicles written under Aurangzeb--a fact overlooked when historians have blithely read the sources to mine data. On the subject, the Indian historian Jnan Chandra has brought to light several documentary evidence that suggests that Aurangzeb was, if not tolerant, certainly a great deal more pragmatic.

The story of Aurangzeb is always contrasted with that of his brother, Dārā Shikoh who, as the narrative goes, was tolerant, syncretic and heir to the composite intellectual and religious tradition of his great-grandfather Akbar (whatever that was). Since, as Hayden White has said, all narrative needs to be emplotted, the one chosen for this particularly is tragedy: Had, in the battle of succession, Aurangzeb not won, Mughal India would have remained a tolerant empire where "Hindus" would not have revolted and Shi'is not felt ostracized (mind you, Shah Kalim Allah did not consider Aurangzeb's Sunni credentials and convictions to be particularly strong), and Mughal India would have continued on. Clearly they never met one Bhimsen.


Today's lecture is by Munis D. Faruqui, who looks more carefully at Dara Shikoh's "syncretic"and "tolerant" thought, given at Habib University in Karachi. Prof. Faruqui's work on Mirza Hakim and the first Nizam al-Mulk Asaf Jah have been some of the most insightful contributions on Mughal political history in quite some time. His eagerly awaited book is The Princes of the Mughal Empire, 1504-1719 (Cambridge 2012).




[I just realized that the youtube preview picture for the video is of audience members with comically blasé expressions, *sigh*, a constant reminder that no matter what historians do, people would rather watch a double bill of Game of Thrones and Spartacus.]

Part 2 & 3 after the break

Saturday, March 10, 2012

Lecture (5): On How to Read Ghalib

Today's video lecture is by the indomitable Frances Pritchett courtesy of the excellent Hindi-Urdu Flagship program at University of Texas at Austin on "How to Read Ghalib". Despite my high school education being in Pakistan, my abilities in Urdu literature remain remedial at best--just the other day I noticed while reading a Persian translation into Urdu I was looking up every word in the introduction, which baffled me until I realized that the translator had pretty much replaced Persian verbs with Urdu and left all the nouns in, but still--and so having the pleasure of viewing (much preferable to reading!) an expert in Urdu literature actually explain how to develop appreciation skills was a delight.

As a side note, I have only recently discovered the Hindi-Urdu flagship program and they have excellent lectures that they have recorded, which I might post in the coming weeks. There is a wonderful one by Mehr Afshan Farooqi about the development of Urdu and the role of prose works such as Quran commentaries, and an excellent one by Rupert Snell (with his delightfully scholastic and enviable British accent when he speaks English) on Hindi autobiography. For those interested in Hindi, do check out the podcasts on Hindi Thesaurus available on iTunes.

But back to Frances Pritchett. Urdu-philes will be familiar with her enormous contribution to making Urdu literature accessible (not just physically through her website but more uniquely by her commentaries on the diwans of Ghalib and Mir Taqi Mir). She has generously posted her materials here.



Frances Pritchett: How to Read Ghalib from Hindi Urdu Flagship on Vimeo.