Lakshadweep, A Group Of Coral Islands In The Arabian Sea Off The Malabar Coast, Is A Centrally Administered Territory Consisting Of Three Distinct Units -- Laccadive, Minicoy, And Amindivi. Amini Is The Largest Island Of The Amindivi Unit. The Islanders Have Three Caste-Like Groups- The Aristocratic Koya, The Sea – Faring Malmi, And The Praedial Slaves Melacheri – Consisting Of The Descendants Of Migrants From The Mainland. This Island Society Exhibits A Unique Blend Of Matrilineal Principles And Islamic Regulations. This Can Be Seen In Their Institutions Of Taravad, Karanavan, And Duo-Local Marriage On The One Hand, And In The Observance Of Islamic Prescriptions In Regard To The Performance Of Duties By Fathers And Husbands On Occasions Like Birth, Circumcisions, Marriage And Divorce, And In The Operation Of The Laws Of Property And Inheritance On The Other. The Historical And Socio-Economic Processes Through Which Their Social Structure Evolved, The Constraints Under Which It Functions Today, The Struggle Of The Melacheri To Shake Off The Yoke Of The Koya, The Role Of Islam, And The Impact Of Government Sponsored Programmes Form The Subject Matter Of This Fascinating Study. A Part From Describing An Unusual Form Of Social Organization, This Book Presents A Significant Microscopic Picture Of The Processes Of Change In The Island Society.

Tracing words to their origins opens a new window to human civilization and culture and helps us understand the roots of some of our present social trends and attitudes. For example, the etymology of words for family members clearly shows the division of responsibilities in the most basic unit of society - the family. Father was the "protector" of the family (Pa: protect), mother was the "feeder"(Ma: breast), brother was the load "carrier" (Bher: carry) and daughter was the "milker" (Dhugh: to milk). If one makes the effort to read beyond the shallow shell of sounds and symbols, one can recognize our human oneness portrayed in our words and their historical roots. The primary motivation for writing this dictionary is the hope that it would foster a greater appreciation for the commonality in the apparent variance among different languages and cultures, and ultimately nurture a greater understanding among those who speak apparently different languages. In tracing any Persian word to its origins, its cognates in other Indo-European languages must be considered. In this dictionary, English cognates are regularly referred to along with some other Indo-European equivalents. Altogether, over 1,600 roots and 17,400 derived words are presented in this dictionary. One of the most unique features of this dictionary is its graphical presentation of etymological data, similar to a family tree. The derivations of words are indicated with arrows rather than lengthy text. The arrows greatly simplify the process of tracing words to their roots.

Integrating forgotten tales of literary communities across Iran, Afghanistan and South Asia - at a time when Islamic empires were fracturing and new state formations were emerging - this book offers a more global understanding of Persian literary culture in the 18th and 19th centuries. It challenges the manner in which Iranian nationalism has infilitrated Persian literary history writing and recovers the multi-regional breadth and vibrancy of a global lingua franca connecting peoples and places across Islamic Eurasia. Focusing on 3 case studies (18th-century Isfahan, a small court in South India and the literary climate of the Anglo-Afghan war), it reveals the literary and cultural ties that bound this world together as well as some of the trends that broke it apart.

What does it mean to be human? Humanism has mostly considered this question from a Western perspective. Through a detailed examination of a vast literary tradition, Hamid Dabashi asks that question anew, from a non-European point of view. The answers are fresh, provocative, and deeply transformative. This groundbreaking study of Persian humanism presents the unfolding of a tradition as the creative and subversive subconscious of Islamic civilization. Exploring how 1,400 years of Persian literature have taken up the question of what it means to be human, Dabashi proposes that the literary subconscious of a civilization may also be the undoing of its repressive measures. This could account for the masculinist hostility of the early Arab conquest that accused Persian culture of effeminate delicacy and sexual misconduct, and later of scientific and philosophical inaccuracy. As the designated feminine subconscious of a decidedly masculinist civilization, Persian literary humanism speaks from a hidden and defiant vantage point-and this is what inclines it toward creative subversion. Arising neither despite nor because of Islam, Persian literary humanism was the artistic manifestation of a cosmopolitan urbanism that emerged in the aftermath of the seventh-century Muslim conquest. Removed from the language of scripture and scholasticism, Persian literary humanism occupies a distinct universe of moral obligations in which "a judicious lie," as the thirteenth-century poet Sheykh Mosleh al-Din Sa'di writes, "is better than a seditious truth."

The World`S Most Detailedand Comprehensive Persian-English Dictionary.

This interdisciplinary volume addresses the history, literature and material culture of peoples of Turkish origins in India over the eleventh to eighteenth centuries. Although many ruling dynasties and members of the elite in this period claimed Turkish descent, this aspect of their identity has seldom received much scholarly attention. The discussion is enriched by a focus on connections and comparisons with other parts of the broader Turko-Persian world, especially Anatolia. Although discussions of Turkish-Muslim rulers in India take account of their Central Asian origins and connections, links with Anatolia, stretching back to the medieval period, were also important in the formation of Turkish society and culture in India, and have been much less explored in the literature. The volume contains contributions by some of the leading scholars in the field.

This is an open access title available under the terms of a CC BY-NC-ND 4.0 International licence. It is free to read at Oxford Scholarship Online and offered as a free PDF download from OUP and selected open access locations. This book traces the development of philology (the study of literary language) in the Persian tradition in India, concentrating on its socio-political ramifications. The most influential Indo-Persian philologist of the eighteenth-century was Sirāj al-Dīn 'Alī Khān, (d. 1756), whose pen-name was Ārzū. Besides being a respected poet, Ārzū was a rigorous theoretician of language whose Intellectual legacy was side-lined by colonialism. His conception of language accounted for literary innovation and historical change in part to theorize the tāzah-go'ī [literally, fresh-speaking] movement in Persian literary culture. Although later scholarship has tended to frame this debate in anachronistically nationalist terms (Iranian native-speakers versus Indian imitators), the primary sources show that contemporary concerns had less to do with geography than with the question of how to assess innovative fresh-speaking poetry, a situation analogous to the Quarrel of the Ancients and the Moderns in early modern Europe. Ārzū used historical reasoning to argue that as a cosmopolitan language Persian could not be the property of one nation or be subject to one narrow kind of interpretation. Ārzū also shaped attitudes about reokhtah, the Persianized form of vernacular poetry that would later be renamed and reconceptualized as Urdu, helping the vernacular to gain acceptance in elite literary circles in northern India. This study puts to rest the persistent misconception that Indians started writing the vernacular because they were ashamed of their poor grasp of Persian at the twilight of the Mughal Empire.