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Those who lament lack of special studies on specific subjects of historical and cultural importance have every reason to welcome to appearance of the present well formed, well executed, excellent work, the result of ample secular study of Sufism In Kashmir from the fourteenth to the sixteenth century. Mr. Rafiqui has produced a sound, solid and suggestive piece of work. The book is well devised, well written and heavily documented. The copious foot-notes being just of a right kind and style is clear, simple following and readable .
Presents A Connected Study Of The Sufi Orders From The 14Th To The 16Th Century. Examines In Detail The Sufi Orders Introduced By Iranian Immigrants And The Rishi Order Which Emerged Locally. Makes Use Of All Available Sources. Has 8 Chapters And 7 Appendices. A Valuable Monograph.
Jisha Menon's book explores the mimetic relationships between history and political performance and between India and Pakistan.
This book is a critical study of the mystical poetry of one of Kashmi's greatest Sufis - Nund Rishi. It analyses his poetry as a form of 'negative theology'. This volume will be of value to those interested in poetry, South Asian literature, Kashmir, Sufism and bhakti.
The book covers the musings of the author from the year 2017 to date in continuation of Kashmir Chronicles Part 1 covering his monthly musings from 2011 to 2016-published earlier. These write ups appeared in various local dailies, his publications, his books under publication etc., and cover topics of general interest. These will make very interesting reading
In-depth ethnographical study of contemporary Sufi orders in Iran, Pakistan, India and Bangladesh, as well as in the UK and US.
The volume's unifying theme, inspired by the scholarly legacy of Professor Devin DeWeese, and indeed the subject of all the contributions, is the history of religion among the Muslim peoples of Inner and Central Asia, grounded in ignored or hitherto unknown indigenous sources. Individually, and as a whole, the articles pay tribute to DeWeese’s pathbreaking contributions to the disciplines of history and religious studies by exploring new approaches and new sources to build on this legacy. The volume pays particular attention to DeWeese's point d'appui: the centrality of Sufism in the region's religious, social, and literary history. The volume’s focus is thus twofold: to bring a new set of rich, largely unused materials into the scholarly domain among specialists on Central Asia, and to challenge historians of Islam to recognize that understanding the religious history of Central Asia, and Sufism in particular, is crucial in evaluating the Islamic world as a whole. Contributors: Peter B. Golden, Jürgen Paul, Ron Sela, Nicholas Walmsley, Jo-Ann Gross, Daniel Beben, Jeff Eden, Jamal Elias, Michael Kemper, Paolo Sartori, Eren Tasar, Stéphane A. Dudoignon, Allen J. Frank
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The Karma Tantricism of Kashmir is intended as a ground work of the Karma system, an almost neglected area of Kashmir Saivism. The author has very ably reconstructed the history and metaphysics of the system after rummaging through relevant literature, both in print and manuscript form. The krama philosophy, Sakta esotricism and the Tantric synoptic view are seen. In this first of the two volumes, the author has given a general and historical survey in seven chapters-Karma as a distinct system, mutual exchange from allied system, different traditions and sub-schools, sources and literature and karma`s place in Kashmir Saivism. Contains chronological table of Karma author`s classified Bibliography and indexes.
Kashmir remains one of the world's most militarized areas of dispute, having been in the grips of an armed insurgency against India since the late 1980s. In existing scholarship, ideas of territoriality, state sovereignty, and national security have dominated the discourses on the Kashmir conflict. This book, in contrast, places Kashmir and Kashmiris at the center of historical debate and investigates a broad range of sources to illuminate a century of political players and social structures on both sides of divided Kashmir and in the wider Kashmiri diaspora. In the process, it broadens the contours of Kashmir's postcolonial and resistance history, complicates the meaning of Kashmiri identity, and reveals Kashmiris' myriad imaginings of freedom. It asserts that 'Kashmir' has emerged as a political imaginary in postcolonial era, a vision that grounds Kashmiris in their negotiations for rights not only in India and Pakistan, but also in global political spaces.