The Mughal Harem: Difference between revisions
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== Contents == |
== Contents == |
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Based on contemporary sources, Lal studies queens, princesses, dancing girls, and slaves who belonged to Mughal harem from 15th to 18th century.<ref name="Aftab2008">{{cite book|author=Tahera Aftab|url=https://books.google.com/books?id=HIISikCITAgC&pg=PA45|title=Inscribing South Asian Muslim Women: An Annotated Bibliography & Research Guide|publisher=BRILL|year=2008|isbn=978-90-04-15849-8|page=45}}</ref> The political roles of [[Nur Jahan]], [[Jahanara Begum|Jahanara]] and [[Roshanara Begum|Roshanara]] are described in detail.<ref name="Aftab2008" /> The ladies were kept beside lawfully wedded wives for the sole purpose of sexual enjoyment by the Mughal emperors.<ref name=":5"/> Moreover, no one was allowed to enter the harem except the emperor himself which primarily created the dearth of physical evidence.{{cn}} Women played a vital role in the Mughal dynasty due to the diverse religio-political society of India.<ref>{{Cite journal | |
Based on contemporary sources, Lal studies queens, princesses, dancing girls, and slaves who belonged to Mughal harem from 15th to 18th century.<ref name="Aftab2008">{{cite book|author=Tahera Aftab|url=https://books.google.com/books?id=HIISikCITAgC&pg=PA45|title=Inscribing South Asian Muslim Women: An Annotated Bibliography & Research Guide|publisher=BRILL|year=2008|isbn=978-90-04-15849-8|page=45}}</ref> The political roles of [[Nur Jahan]], [[Jahanara Begum|Jahanara]] and [[Roshanara Begum|Roshanara]] are described in detail.<ref name="Aftab2008" /> The ladies were kept beside lawfully wedded wives for the sole purpose of sexual enjoyment by the Mughal emperors.<ref name=":5"/> Moreover, no one was allowed to enter the harem except the emperor himself which primarily created the dearth of physical evidence.{{cn|date=June 2024}} Women played a vital role in the Mughal dynasty due to the diverse religio-political society of India.<ref>{{Cite journal |last1=Waheed |first1=Usman |last2=Numan |first2=Muhammad |date=2024-03-30 |title=From Harems to Thrones: The Ascendancy of Women in Mughal Royalty |url=https://cognizancejournal.com/vol4issue3/V4I313.pdf |journal=Cognizance Journal of Multidisciplinary Studies |volume=4 |issue=3 |pages=107–126 |doi=10.47760/cognizance.2024.v04i03.011}}</ref> Additionally, women were used to exchange as a gift by the Mughal emperors.<ref name="Lal 2004 590–616">{{Cite journal |last=Lal |first=Ruby |date=2004 |title=Historicizing the Harem: The Challenge of a Princess's Memoir |url=https://www.jstor.org/stable/20458986 |journal=Feminist Studies |volume=30 |issue=3 |pages=590–616 |doi=10.2307/20458986 |jstor=20458986 |issn=0046-3663|hdl=2027/spo.0499697.0030.304 |hdl-access=free }}</ref> |
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== Summary == |
== Summary == |
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== Reception == |
== Reception == |
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"The Mughal Harem" has been lauded as a seminal work for its comprehensive exploration of the harem's dynamics, which had been marginalized in historical discourse. However, it has also been criticized as biased against Muslim rule in India.<ref name=":4">{{Cite journal |last=Anjum |first=Faraz |title= |
"The Mughal Harem" has been lauded as a seminal work for its comprehensive exploration of the harem's dynamics, which had been marginalized in historical discourse. However, it has also been criticized as biased against Muslim rule in India.<ref name=":4">{{Cite journal |last=Anjum |first=Faraz |title=Strangers' Gaze: Mughal Harem and European Travellers of the Seventeenth Century |url=https://pu.edu.pk/images/journal/studies/PDF-FILES/Artical-3-Vol-12-1-2011.pdf |journal=Pakistan Vision |volume=12 |issue=1}}</ref><ref name="Lal 2004 590–616"/> Many scholars contend that this book diminishes the role women played in the empire to merely that of concubines, despite their substantial contributions in various positions.<ref>{{Cite journal |last1=Waheed |first1=Usman |last2=Numan |first2=Muhammad |date=2024-03-30 |title=From Harems to Thrones: The Ascendancy of Women in Mughal Royalty |url=https://doi.org/10.47760/cognizance.2024.v04i03.011 |journal=Cognizance Journal of Multidisciplinary Studies |volume=4 |issue=3 |pages=107–126 |doi=10.47760/cognizance.2024.v04i03.011 |issn=0976-7797}}</ref> |
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A. Jan Qaiser of Aligarh Muslim University was very dismissive of the book.<ref>Indian Historical Review, New Delhi, 1991</ref> [[Ruby Lal]] noted Lal's work to be one of the few academic accounts on the topic but laden with oriental tropes of sexuality and seclusion.<ref>{{Cite journal|last=Lal|first=Ruby|date=2004|title=Historicizing the Harem: The Challenge of a Princess's Memoir|url=https://www.jstor.org/stable/20458986|journal=Feminist Studies|volume=30|issue=3|pages=592|doi=10.2307/20458986|jstor=20458986 |issn=0046-3663|hdl=2027/spo.0499697.0030.304|hdl-access=free}}</ref> Karuna Sharma shared Ruby Lal's concerns; K. S. Lal's was the first comprehensive study of the subject but it exoticized the Harem and failed to account for members, who did not have any sexual role.<ref>{{Cite journal|last=Sharma|first=Karuna|date=2009-07-10|title=A Visit to the Mughal Harem: Lives of Royal Women|url=https://www.tandfonline.com/doi/full/10.1080/00856400903049457|journal=South Asia: Journal of South Asian Studies|volume=32 |issue=2 |language=en|pages=156|doi=10.1080/00856400903049457|s2cid=144568032 }}</ref> Gianna Carotenuto found the work to be laced with "salacious tales and the sexy exploits of mythic heroes and heroines"; Lal's approach was intended to reinforce the oriental reputation of harem as a haven of sexual extremes and intrigues, and his laments about the evils of Harem being siphoned onto the society were reflective of personal and political agendas.<ref name=":0" /> |
A. Jan Qaiser of Aligarh Muslim University was very dismissive of the book.<ref>Indian Historical Review, New Delhi, 1991</ref> [[Ruby Lal]] noted Lal's work to be one of the few academic accounts on the topic but laden with oriental tropes of sexuality and seclusion.<ref>{{Cite journal|last=Lal|first=Ruby|date=2004|title=Historicizing the Harem: The Challenge of a Princess's Memoir|url=https://www.jstor.org/stable/20458986|journal=Feminist Studies|volume=30|issue=3|pages=592|doi=10.2307/20458986|jstor=20458986 |issn=0046-3663|hdl=2027/spo.0499697.0030.304|hdl-access=free}}</ref> Karuna Sharma shared Ruby Lal's concerns; K. S. Lal's was the first comprehensive study of the subject but it exoticized the Harem and failed to account for members, who did not have any sexual role.<ref>{{Cite journal|last=Sharma|first=Karuna|date=2009-07-10|title=A Visit to the Mughal Harem: Lives of Royal Women|url=https://www.tandfonline.com/doi/full/10.1080/00856400903049457|journal=South Asia: Journal of South Asian Studies|volume=32 |issue=2 |language=en|pages=156|doi=10.1080/00856400903049457|s2cid=144568032 }}</ref> Gianna Carotenuto found the work to be laced with "salacious tales and the sexy exploits of mythic heroes and heroines"; Lal's approach was intended to reinforce the oriental reputation of harem as a haven of sexual extremes and intrigues, and his laments about the evils of Harem being siphoned onto the society were reflective of personal and political agendas.<ref name=":0" /> |
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[[Indrani Chatterjee]] remarked of Lal to have treated of Muslims as a "hermetically sealed" category, thereby producing a [[Communalism (South Asia)|communalised]] historiography in pursuit of a political agenda.<ref>{{Cite thesis|last=Chatterjee|first=Indrani|title=Slavery and the household in Bengal, 1770-1880|date=1996|publisher=School of Oriental and African Studies|page=24}}</ref> [[Harbans Mukhia]] found Lal's account descriptive but stereotypical.<ref>{{Citation|last=Harbans|first=Mukhia|title=Select Bibliography|date=2004|work=The Mughals of India|pages=188|publisher=John Wiley & Sons, Ltd|language=en|doi=10.1002/9780470758304.biblio|isbn=978-0-470-75830-4|doi-access=free}}</ref> In a review of another work of Lal for the [[Bulletin of the School of Oriental & African Studies]], A. A. Powell noted his conclusion about the Mughals being responsible for religious persecution and socioeconomic exploitation of Hindus to have been in tune with his recent publications including ''The Mughal Harem''.<ref>{{Cite journal|last=Powell|first=A. A.|date=June 1995|title=K. S. Lal: The legacy of Muslim rule in India, vi, 406 pp. New Delhi, Aditya Prakashan, 1992.|url=https://www.cambridge.org/core/journals/bulletin-of-the-school-of-oriental-and-african-studies/article/abs/k-s-lal-the-legacy-of-muslim-rule-in-india-vi-406-pp-new-delhi-aditya-prakashan-1992/FE8F799CDFCF2985FEECB50B7A30A57B|journal=Bulletin of the School of Oriental and African Studies|language=en|volume=58|issue=2|pages=397–398|doi=10.1017/S0041977X0001123X|s2cid=161966133 |issn=1474-0699}}</ref> Irfan Habib concured with the assessment of Chatterjee and Powell. |
[[Indrani Chatterjee]] remarked of Lal to have treated of Muslims as a "hermetically sealed" category, thereby producing a [[Communalism (South Asia)|communalised]] historiography in pursuit of a political agenda.<ref>{{Cite thesis|last=Chatterjee|first=Indrani|title=Slavery and the household in Bengal, 1770-1880|date=1996|publisher=School of Oriental and African Studies|page=24}}</ref> [[Harbans Mukhia]] found Lal's account descriptive but stereotypical.<ref>{{Citation|last=Harbans|first=Mukhia|title=Select Bibliography|date=2004|work=The Mughals of India|pages=188|publisher=John Wiley & Sons, Ltd|language=en|doi=10.1002/9780470758304.biblio|isbn=978-0-470-75830-4|doi-access=free}}</ref> In a review of another work of Lal for the [[Bulletin of the School of Oriental & African Studies]], A. A. Powell noted his conclusion about the Mughals being responsible for religious persecution and socioeconomic exploitation of Hindus to have been in tune with his recent publications including ''The Mughal Harem''.<ref>{{Cite journal|last=Powell|first=A. A.|date=June 1995|title=K. S. Lal: The legacy of Muslim rule in India, vi, 406 pp. New Delhi, Aditya Prakashan, 1992.|url=https://www.cambridge.org/core/journals/bulletin-of-the-school-of-oriental-and-african-studies/article/abs/k-s-lal-the-legacy-of-muslim-rule-in-india-vi-406-pp-new-delhi-aditya-prakashan-1992/FE8F799CDFCF2985FEECB50B7A30A57B|journal=Bulletin of the School of Oriental and African Studies|language=en|volume=58|issue=2|pages=397–398|doi=10.1017/S0041977X0001123X|s2cid=161966133 |issn=1474-0699}}</ref> Irfan Habib concured with the assessment of Chatterjee and Powell. |
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Despite these criticisms, the claims made in the book have been corroborated by other scholars, lending credibility to its assertions.<ref name=":5">{{Cite journal |last=Bano |first=Shadab |date=1999 |title=Marriage and Concubinage in the Mughal Imperial Family |url=https://www.jstor.org/stable/44144101 |journal=Proceedings of the Indian History Congress |volume=60 |pages=353–362 |issn=2249-1937}}</ref> Notably, the book establishes that the Mughal harem was indeed instituted by Emperor Akbar, a detail that has been verified by various historians and scholars.<ref name=":4" /> However, the strangers and European travelers are not authentic or credible sources due to their little understanding of the cultural aspects of India and Muslims.<ref name=":4" /> |
Despite these criticisms, the claims made in the book have been corroborated by other scholars, lending credibility to its assertions.<ref name=":5">{{Cite journal |last=Bano |first=Shadab |date=1999 |title=Marriage and Concubinage in the Mughal Imperial Family |url=https://www.jstor.org/stable/44144101 |journal=Proceedings of the Indian History Congress |volume=60 |pages=353–362 |jstor=44144101 |issn=2249-1937}}</ref> Notably, the book establishes that the Mughal harem was indeed instituted by Emperor Akbar, a detail that has been verified by various historians and scholars.<ref name=":4" /> However, the strangers and European travelers are not authentic or credible sources due to their little understanding of the cultural aspects of India and Muslims.<ref name=":4" /> |
||
Furthermore, numerous other scholars have contributed to the discourse by critically examining the perspectives of historians and travelers who documented their encounters with the Mughal emperors and their empires.{{cn}} Additionally, an essential aspect of this debate involves exploring the cultural and religious comprehension of Islam by those who have studied the institution of the harem.<ref name=":5" /> |
Furthermore, numerous other scholars have contributed to the discourse by critically examining the perspectives of historians and travelers who documented their encounters with the Mughal emperors and their empires.{{cn|date=June 2024}} Additionally, an essential aspect of this debate involves exploring the cultural and religious comprehension of Islam by those who have studied the institution of the harem.<ref name=":5" /> |
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==References== |
==References== |
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Latest revision as of 05:21, 27 June 2024
The Mughal Harem is a book by historian K.S. Lal published in 1988 about the Mughal Harem.[1] The book has been praised for its description of the harem's internal dynamics, but has also been criticized for focusing on the sexual role of the harem and as anti-Muslim propaganda.
Contents
[edit]Based on contemporary sources, Lal studies queens, princesses, dancing girls, and slaves who belonged to Mughal harem from 15th to 18th century.[2] The political roles of Nur Jahan, Jahanara and Roshanara are described in detail.[2] The ladies were kept beside lawfully wedded wives for the sole purpose of sexual enjoyment by the Mughal emperors.[3] Moreover, no one was allowed to enter the harem except the emperor himself which primarily created the dearth of physical evidence.[citation needed] Women played a vital role in the Mughal dynasty due to the diverse religio-political society of India.[4] Additionally, women were used to exchange as a gift by the Mughal emperors.[5]
Summary
[edit]The book commences with an examination of the sources utilized to conduct a detailed analysis of the Mughal harem across different reigns. These sources range from memoirs penned by contemporary writers and visitors of the Mughal court to artworks of the era and originate from both native Indian and European perspectives .[6]
The second chapter delves into the establishment of the harem by Akbar and its subsequent perpetuation under his successors.[7] Subsequent chapters center on the palaces inhabited by the harem members, detailing the laccommodations and amenities at their disposal.[8] The book explores the process by which women were recruited into the harem, their influence on cultural affairs within the palaces, and their impact on the lives of princes and princesses. It also discusses the garden parties organized by these women and their wealth and sway over various Mughal rulers.[9]
In later chapters, the book examines the lifestyles pursued by Mughal emperors and the harem residents, emphasizing their involvement in pleasure-seeking activities. Finally, the narrative culminates in an exploration of the moral deterioration precipitated by this institution and its role in the eventual downfall of the Mughal empire. The internal strife among princes, fueled by the influence of these women, is highlighted as a major contributing factor to the empire's decline.[10]
Reception
[edit]"The Mughal Harem" has been lauded as a seminal work for its comprehensive exploration of the harem's dynamics, which had been marginalized in historical discourse. However, it has also been criticized as biased against Muslim rule in India.[11][5] Many scholars contend that this book diminishes the role women played in the empire to merely that of concubines, despite their substantial contributions in various positions.[12]
A. Jan Qaiser of Aligarh Muslim University was very dismissive of the book.[13] Ruby Lal noted Lal's work to be one of the few academic accounts on the topic but laden with oriental tropes of sexuality and seclusion.[14] Karuna Sharma shared Ruby Lal's concerns; K. S. Lal's was the first comprehensive study of the subject but it exoticized the Harem and failed to account for members, who did not have any sexual role.[15] Gianna Carotenuto found the work to be laced with "salacious tales and the sexy exploits of mythic heroes and heroines"; Lal's approach was intended to reinforce the oriental reputation of harem as a haven of sexual extremes and intrigues, and his laments about the evils of Harem being siphoned onto the society were reflective of personal and political agendas.[1]
Indrani Chatterjee remarked of Lal to have treated of Muslims as a "hermetically sealed" category, thereby producing a communalised historiography in pursuit of a political agenda.[16] Harbans Mukhia found Lal's account descriptive but stereotypical.[17] In a review of another work of Lal for the Bulletin of the School of Oriental & African Studies, A. A. Powell noted his conclusion about the Mughals being responsible for religious persecution and socioeconomic exploitation of Hindus to have been in tune with his recent publications including The Mughal Harem.[18] Irfan Habib concured with the assessment of Chatterjee and Powell.
Despite these criticisms, the claims made in the book have been corroborated by other scholars, lending credibility to its assertions.[3] Notably, the book establishes that the Mughal harem was indeed instituted by Emperor Akbar, a detail that has been verified by various historians and scholars.[11] However, the strangers and European travelers are not authentic or credible sources due to their little understanding of the cultural aspects of India and Muslims.[11]
Furthermore, numerous other scholars have contributed to the discourse by critically examining the perspectives of historians and travelers who documented their encounters with the Mughal emperors and their empires.[citation needed] Additionally, an essential aspect of this debate involves exploring the cultural and religious comprehension of Islam by those who have studied the institution of the harem.[3]
References
[edit]- ^ a b Carotenuto, Gianna M. (2009). Domesticating the harem: Reconsidering the zenana and representations of elite Indian women in colonial painting and photography of India, 1830–1920 (Thesis). University of California, Los Angeles. p. 59, 61-62.
- ^ a b Tahera Aftab (2008). Inscribing South Asian Muslim Women: An Annotated Bibliography & Research Guide. BRILL. p. 45. ISBN 978-90-04-15849-8.
- ^ a b c Bano, Shadab (1999). "Marriage and Concubinage in the Mughal Imperial Family". Proceedings of the Indian History Congress. 60: 353–362. ISSN 2249-1937. JSTOR 44144101.
- ^ Waheed, Usman; Numan, Muhammad (2024-03-30). "From Harems to Thrones: The Ascendancy of Women in Mughal Royalty" (PDF). Cognizance Journal of Multidisciplinary Studies. 4 (3): 107–126. doi:10.47760/cognizance.2024.v04i03.011.
- ^ a b Lal, Ruby (2004). "Historicizing the Harem: The Challenge of a Princess's Memoir". Feminist Studies. 30 (3): 590–616. doi:10.2307/20458986. hdl:2027/spo.0499697.0030.304. ISSN 0046-3663. JSTOR 20458986.
- ^ Lal, Kishori Saran (April 1, 1988). The Mughal Harem (1st ed.). India: Aditya Prakashan. pp. 01–18. ISBN 9788185179032.
- ^ Lal, Kishori Saran (April 1, 1988). The Mughal Harem (1st ed.). India: Aditya Prakashan. pp. 01–50. ISBN 9788185179032.
- ^ Lal, Kishori Saran (April 1, 1988). The Mughal harem (1st ed.). India: Aditya Prakashan. pp. 01–207. ISBN 9788185179032.
- ^ Lal, Kishori Saran (April 1, 1988). The Mughal Harem (1st ed.). India: Aditya Prakashan. pp. 01–207. ISBN 9788185179032.
- ^ Lal, Kishori Saran (April 1, 1988). The Mughal Harem (1st ed.). India: Aditya Prakashan. pp. 193–207. ISBN 9788185179032.
- ^ a b c Anjum, Faraz. "Strangers' Gaze: Mughal Harem and European Travellers of the Seventeenth Century" (PDF). Pakistan Vision. 12 (1).
- ^ Waheed, Usman; Numan, Muhammad (2024-03-30). "From Harems to Thrones: The Ascendancy of Women in Mughal Royalty". Cognizance Journal of Multidisciplinary Studies. 4 (3): 107–126. doi:10.47760/cognizance.2024.v04i03.011. ISSN 0976-7797.
- ^ Indian Historical Review, New Delhi, 1991
- ^ Lal, Ruby (2004). "Historicizing the Harem: The Challenge of a Princess's Memoir". Feminist Studies. 30 (3): 592. doi:10.2307/20458986. hdl:2027/spo.0499697.0030.304. ISSN 0046-3663. JSTOR 20458986.
- ^ Sharma, Karuna (2009-07-10). "A Visit to the Mughal Harem: Lives of Royal Women". South Asia: Journal of South Asian Studies. 32 (2): 156. doi:10.1080/00856400903049457. S2CID 144568032.
- ^ Chatterjee, Indrani (1996). Slavery and the household in Bengal, 1770-1880 (Thesis). School of Oriental and African Studies. p. 24.
- ^ Harbans, Mukhia (2004), "Select Bibliography", The Mughals of India, John Wiley & Sons, Ltd, p. 188, doi:10.1002/9780470758304.biblio, ISBN 978-0-470-75830-4
- ^ Powell, A. A. (June 1995). "K. S. Lal: The legacy of Muslim rule in India, vi, 406 pp. New Delhi, Aditya Prakashan, 1992". Bulletin of the School of Oriental and African Studies. 58 (2): 397–398. doi:10.1017/S0041977X0001123X. ISSN 1474-0699. S2CID 161966133.