Affect, Emotion and Subjectivity in Early Modern Muslim Empires presents new approaches to Ottoman Safavid and Mughal art and culture. Taking artistic agency as a starting point, the authors consider the rise in status of architects, the self-fashioning of artists, the development of public spaces, as well as new literary genres that focus on the individual subject and his or her place in the world. They consider the issue of affect as performative and responsive to certain emotions and actions, thus allowing insights into the motivations behind the making and, in some cases, the destruction of works of art. The interconnected histories of Iran,Turkey and India thus highlight the urban and intellectual changes that defined the early modern period. Contributors are: Sussan Babaie, Chanchal Dadlani, Jamal Elias, Emine Fetvaci, Christiane Gruber, Sylvia Hougteling, Kishwar Rizvi, Sunil Sharma, and Marianna Shreve Simpson.

The Safavid World brings together thirty chapters on many aspects of the complex Safavid state, 1501–1722. With the latest insights and arguments, some offer overviews of the period or topic at hand, and others present new interpretations of old questions based on newly found sources. In addition to political history and religious life, the chapters in this volume cover economic conditions, commercial links and activities, social relations, and artistic expressions. They do so in ways that stretch both the temporal and geographical perimeters of the subject, and contributors also examine Safavid Iran with an eye to both its Mongol and Timurid antecedents and its long afterlife following the fall of the dynasty. Unlike traditional scholarship which tended to view the country as unique, sui generis, and barely affected by the outside world, The Safavid World situates Iran in a wider, regional or global context. Examining the Safavids from their foundations in the fourteenth century to their relations with the rest of the world in the eighteenth century, this study is essential reading for undergraduates, postgraduates, and scholars of the Safavid world and the history and culture of Iran and the Middle East.

A study into the role of visual and material culture in shaping early modern emotional experiences, c. 1450–1800

Ut pictura amor: The Reflexive Imagery of Love in Artistic Theory and Practice, 1500-1700 examines the related themes of lovemaking and image-making in the visual arts of Europe, China, Japan, and Persia. The term ‘reflexive’ is here used to refer to images that invite reflection not only on their form, function, and meaning, but also on their genesis and mode of production. Early modern artists often fashioned reflexive images and effigies of this kind, that appraise love by exploring the lineaments of the pictorial or sculptural image, and complementarily, appraise the pictorial or sculptural image by exploring the nature of love. Hence the book’s epigraph—ut pictura amor—‘as is a picture, so is love’.

The book responds to the challenge of the global turn in the humanities from the perspective of art history. A global art history, it argues, need not follow the logic of economic globalization nor seek to bring the entire world into its fold. Instead, it draws on a theory of transculturation to explore key moments of an art history that can no longer be approached through a facile globalism. How can art historical analysis theorize relationships of connectivity that have characterized cultures and regions across distances? How can it meaningfully handle issues of commensurability or its absence among cultures? By shifting the focus of enquiry to South Asia, the five meditations that make up this book seek to translate intellectual insights of experiences beyond Euro–America into globally intelligible analyses.

"India retains one of the richest painting traditions in the history of global visual culture, one that both parallels aspects of European traditions and also diverges from it. While European artists venerated the landscape and landscape paintings, it is rare in the Indian tradition to find depictions of landscapes for their sheer beauty and mood, without religious or courtly significance. There is one glorious exception: Painters from the city of Udaipur in Northwestern India specialized in depicting places, including the courtly worlds and cities of rajas, sacred landscapes of many gods, and bazaars bustling with merchants, pilgrims, and craftsmen. Their court paintings and painted invitation scrolls displayed rich geographic information, notions of territory, and the bhāva, or feel, emotion, and mood of a place. This is the first book to use artistic representations of place to trace the major aesthetic, intellectual, and political shifts in South Asia over the long eighteenth century. While James Tod, the first British colonial agent based in Udaipur, established the region's reputation as a principality in a state of political and cultural deterioration, author Dipti Khera uses these paintings to suggest a counter-narrative of a prosperous region with beautiful and bountiful cities, and plentiful rains and lakes. She explores the perspectives of courtly communities, merchants, pilgrims, monks, laypeople, and officers, and the British East India Company's officers, explorers, and artists. Throughout, she draws new conclusions about the region's intellectual and artistic practices, and its shifts in political authority, mobility, and urbanity"--

An original exploration of the relationship between the Mughal emperor and his subjects in the space of the Mughal empire's capital, The King and the People overturns an axiomatic assumption in the history of premodern South Asia: that the urban masses were merely passive objects of rule and remained unable to express collective political aspirations until the coming of colonialism. Set in the Mughal capital of Shahjahanabad (Delhi) from its founding to Nadir Shah's devastating invasion of 1739, this book instead shows how the trends and events in the second half of the seventeenth century inadvertently set the stage for the emergence of the people as actors in a regime which saw them only as the ruled. Drawing on a wealth of sources from the seventeenth and eighteenth centuries, this book is the first comprehensive account of the dynamic relationship between ruling authority and its urban subjects in an era that until recently was seen as one of only decline. By placing ordinary people at the centre of its narrative, this wide-ranging work offers fresh perspectives on imperial sovereignty, on the rise of an urban culture of political satire, and on the place of the practices of faith in the work of everyday politics. It unveils a formerly invisible urban panorama of soldiers and poets, merchants and shoemakers, who lived and died in the shadow of the Red Fort during an era of both dizzying turmoil and heady possibilities. As much an account of politics and ideas as a history of the city and its people, this lively and lucid book will be equally of value for specialists, students, and lay readers interested in the lives and ambitions of the mass of ordinary inhabitants of India's historic capital three hundred years ago.