The Legends of the Panjâb


Book Description




The Legends of the Panjâb


Book Description




Panjab notes and queries


Book Description




The Legends of the Panjâb


Book Description




Indian Antiquary


Book Description

"At a time when each Society had its own medium of propogation of its researches ... in the form of Transactions, Proceedings, Journals, etc., a need was strongly felt for bringing out a journal devoted exclusively to the study and advancement of Indian culture in all its aspects. [This] encouraged Jas Burgess to launch the 'Indian antiquary' in 1872. The scope ... was in his own words 'as wide as possible' incorporating manners and customs, arts, mythology, feasts, festivals and rites, antiquities and the history of India ... Another laudable aim was to present the readers abstracts of the most recent researches of scholars in India and the West ... 'Indian antiquary' also dealt with local legends, folklore, proverbs, etc. In short 'Indian antiquary' was ...entirely devoted to the study of MAN - the Indian - in all spheres ... " -- introduction to facsimile volumes, published 1985.







Indian Fairy Tales


Book Description

From the extreme West of the Indo-European world; we go this year to the extreme East. From the soft rain and green turf of Gaeldom; we seek the garish sun and arid soil of the Hindoo. In the Land of Ire; the belief in fairies; gnomes; ogres and monsters is all but dead; in the Land of Ind it still flourishes in all the vigour of animism. Soils and national characters differ; but fairy tales are the same in plot and incidents; if not in treatment. The majority of the tales in this volume have been known in the West in some form or other; and the problem arises how to account for their simultaneous existence in farthest West and East. Some—as Benfey in Germany; M. Cosquin in France; and Mr. Clouston in England—have declared that India is the Home of the Fairy Tale; and that all European fairy tales have been [viii]brought from thence by Crusaders; by Mongol missionaries; by Gipsies; by Jews; by traders; by travellers. The question is still before the courts; and one can only deal with it as an advocate. So far as my instructions go; I should be prepared; within certain limits; to hold a brief for India. So far as the children of Europe have their fairy stories in common; these—and they form more than a third of the whole—are derived from India. In particular; the majority of the Drolls or comic tales and jingles can be traced; without much difficulty; back to the Indian peninsula. Popular Collection of Hindi eBooks @ Rs. 51/- Indian Fairy Tales by Joseph Jacobs and John Dickson Batten Indian Fairy Tales by Joseph Jacobs and John Dickson Batten: Delight in the enchanting world of Indian folklore with "Indian Fairy Tales." Joseph Jacobs and John Dickson Batten bring to life a captivating collection of traditional Indian stories filled with magical creatures, brave heroes, and moral lessons. These timeless tales showcase the rich cultural heritage of India, appealing to readers of all ages with their charm and enduring wisdom. Key Aspects of the Book "Indian Fairy Tales": Rich Folklore: The book presents a treasury of Indian folklore, offering readers a glimpse into the country's vibrant storytelling tradition. Moral Teachings: "Indian Fairy Tales" imparts valuable moral lessons through its engaging narratives, teaching readers about virtues and life's truths. Cultural Heritage: The collection showcases the diversity and beauty of Indian culture, making it a source of cultural enrichment and enjoyment for readers. Joseph Jacobs was a folklorist and literary critic known for his collections of fairy tales and folklore. In "Indian Fairy Tales," Jacobs, along with illustrator John Dickson Batten, preserves and shares the magical tales that have been passed down through generations in India.




Indian Fairy Tales


Book Description

From the extreme West of the Indo-European world, we go this year to the extreme East. From the soft rain and green turf of Gaeldom, we seek the garish sun and arid soil of the Hindoo. In the Land of Ire, the belief in fairies, gnomes, ogres and monsters is all but dead; in the Land of Ind it still flourishes in all the vigour of animism. Soils and national characters differ; but fairy tales are the same in plot and incidents, if not in treatment. The majority of the tales in this volume have been known in the West in some form or other, and the problem arises how to account for their simultaneous existence in farthest West and East. Some—as Benfey in Germany, M. Cosquin in France, and Mr. Clouston in England—have declared that India is the Home of the Fairy Tale, and that all European fairy tales have been [viii]brought from thence by Crusaders, by Mongol missionaries, by Gipsies, by Jews, by traders, by travellers. The question is still before the courts, and one can only deal with it as an advocate. So far as my instructions go, I should be prepared, within certain limits, to hold a brief for India. So far as the children of Europe have their fairy stories in common, these—and they form more than a third of the whole—are derived from India. In particular, the majority of the Drolls or comic tales and jingles can be traced, without much difficulty, back to the Indian peninsula...




South Asian Folklore


Book Description

With 600 signed, alphabetically organized articles covering the entirety of folklore in South Asia, this new resource includes countries and regions, ethnic groups, religious concepts and practices, artistic genres, holidays and traditions, and many other concepts. A preface introduces the material, while a comprehensive index, cross-references, and black and white illustrations round out the work. The focus on south Asia includes Afghanistan, Bangladesh, India, Pakistan, and Sri Lanka, with short survey articles on Tibet, Bhutan, Sikkim, and various diaspora communities. This unique reference will be invaluable for collections serving students, scholars, and the general public.




Artisans, Sufis, Shrines


Book Description

In nineteenth-century Punjab, a cultural tug-of-war ensued as both Sufi mystics and British officials aimed to engage the local artisans as a means of realizing their ideological ambitions. When it came to influence and impact, the Sufi shrines had a huge advantage over the colonial art institutions, such as the Mayo School of Arts in Lahore. The mystically-inspired shrines, built as a statement of Muslim ruling ambitions, were better suited to the task of appealing to local art traditions. By contrast the colonial institutions, rooted in the Positivist Romanticism of the Victorian West, found assimilation to be more of a challenge. In questioning their relative success and failures at influencing local culture, the book explores the extent to which political control translates into cultural influence. Folktales, Sufi shrines, colonial architecture, institutional education methods and museum exhibitions all provide a wealth of sources for revealing the complex dynamic between the Punjabi artisans, the Sufi community and the colonial British. In this unique look at a little-explored aspect of India's history, Hussain Ahmad Khan explores this evidence in order to illuminate this web of cultural influences. Examining the Sufi-artisan relationship within the various contexts of political revolt, the decline of the Mughals and the struggle of the Sufis to establish an Islamic state, this book argues that Sufi shrines were initially constructed with the aim of affirming a distinct 'Muslim' identity. At the same time, art institutions established by colonial officials attempted to promote eclectic architecture representing the 'British Indian empire', as well as to revive the pre-colonial traditions with which they had previously seemed out of touch. This important book sheds new light on the dynamics of power and culture in the British Empire.