How did medieval Sufis express their system of everyday morality? Sufism attracts much attention in the West, yet its ethical dimension is often overlooked. Jawanmardi--a key element of Persian Sufism--was the ethic that encouraged the Sufi to put others before himself and to overlook the sins committed by others, representing a humane and liberal understanding of Islam. Many writers in the Persian tradition wrote about jawanmardi and this book presents three of the key medieval texts in translation: Kitab al-futuwwa by Shihab al-Din Umar Suhrawardi, Futuwwat nama of Mirza 'Abd al-'Azim Khan Qarib, and Risala -yi Hatim al-Tayy by Husayn Wa'iz-i Kashifi. The texts are drawn from across the medieval period, reflecting different timeframes and audiences. This allows the reader to identify shifts in the ethic of jawanmardi and Sufism more generally

Javanmardi is one of those Persian terms that is frequently mentions in discussions of Persian identity, and yet its precise meaning is difficult to comprehend. A number of equivalents have been offered, including chivalry and manliness, and while these terms are not incorrect, javanmardi transcends them. The concept encompasses character traits of generosity, selflessness, hospitality, bravery, courage, honesty, truthfulness and justice--and yet there are occasions when the exact opposite of these is required for one to be a javanmard. At times it would seem that being a javanmard is about knowing and doing the right thing, although this definition, too, falls short of the term's full meaning. The present collection is the product of a three-year project financed by the British Institute of Persian Studies on the theme of "Javanmardi in the Persianate world." The articles in this volume represent the sheer range, influence, and importance that the concept has had in creating and contributing to Persianate identities over the past one hundred and fifty years. The contributions are intentionally broad in scope. Rather than focus, for example, on medieval Sufi manifestations of javanmardi, both medieval and modern studies were encouraged, as were literary, artistic, archaeological, and sociological studies among others. The opening essays examine the concept’s origin in medieval history and legends throughout a geographical background that spans from modern Iran to Turkey, Armenia, and Bosnia, among both Muslim and Christian communities. Subsequent articles explore modern implications of javanmardi within such contexts as sportsmanship, political heroism, gender fluidity, cinematic representations, and the advent of digitalization.

Multilinguality gained a new impetus in North India with the influx of West Asian Muslim communities around the thirteenth century. Over a period of time, it entered everyday life as well as creative and scholarly pursuits. The fifteenth century, in particular, saw unprecedented vitality for literary practice, and the poet-scholar Vidyapati from Mithila was one of the many luminaries of the time. This volume encompasses an intimate linguistic, literary, and historical study of three of Vidyapati’s major works: a Sanskrit treatise on writing (Likhanāvalī); a celebratory biography in Apabhraṃśa (Kīrttilatā); and a collection of mythohistorical tales in Sanskrit (Puruṣaparīkṣā ). Through this examination, the author reveals a world that is marked by a range of ideas, expertise, literary tropes, ethical regimes, and historical consciousness, drawn eclectically from sources that belong to ‘diverse’ politico-cultural traditions. Using Vidyapati’s narratives, A Political History of Literature illustrates that many ideals extolled in fifteenth century literary cultures were associated with an imperial state—a state that was a century away from coming into being—and testifies that ideas incubate and get actualized in realpolitik only in the long duration.

Literary Radicalism in India situates postcolonial Indian literature in relation to the hugely influential radical literary movements initiated by the Progressive Writers Association and the Indian People's Theatre Association. In so doing, it redresses a visible historical gap in studies of postcolonial India. Through readings of major fiction, pamphlets and cinema, this book also shows how gender was of constitutive importance in the struggle to define 'India' during the transition to independence.