By Nile Green
As a thriving port urban, nineteenth-century Bombay attracted migrants from throughout India and past. Nile Green's Bombay Islam strains the binds among industrialization, imperialism, and the creation of faith to teach how Muslim migration from the oceanic and continental hinterlands of Bombay during this interval fueled call for for a variety of spiritual providers, as Christian missionaries competed with Muslim non secular marketers for a stake within the new marketplace. Enabled through a colonial coverage of non-intervention in spiritual affairs, and powered through steam commute and vernacular printing, Bombay's Islamic productions have been exported so far as South Africa and Iran. Connecting histories of faith, labour, and globalization, the booklet examines the position of standard humans - mill arms and retailers - in shaping the call for that drove the marketplace. through drawing on hagiographies, travelogues, doctrinal works, and poems in Persian, Urdu, and Arabic, Bombay Islam unravels a vernacular modernity that observed humans from around the Indian Ocean drawn into Bombay's commercial economic system of attraction.
Read or Download Bombay Islam: The Religious Economy of the West Indian Ocean, 1840-1915 PDF
Best economic conditions books
The economic climate of Roman Palestine provides an outline of the economic climate of the province of Judea-Palestina within the Roman period (AD70 to AD400) at the foundation of a extensive choice of fundamental rabbinic resources and a substantial quantity of archaeological findings. The interval studied is characterized through demographic development and corresponding fiscal improvement.
Treating the industry economic climate as a fancy adaptive method bargains a greater rationalization of the way it really works than does the mechanical analogy of neoclassical equilibrium idea. The nonlinear interactions of hundreds of thousands of person humans, coupled with the impact of probability, lead to the emergence of markets.
- Moundville's economy
- Social Costs and Public Action in Modern Capitalism: Essays inspired by Karl William Kapp's Theory of Social Costs (Routledge Frontiers of Political Economy)
- Thinking Globally: A Global Studies Reader
- The Trouble with Aid: Why Less Could Mean More for Africa (African Arguments)
- European Union and the Deconstruction of the Rhineland Frontier
- Dependent Accumulation and Underdevelopment
Extra info for Bombay Islam: The Religious Economy of the West Indian Ocean, 1840-1915
For as Chapter 3 traces in more detail, over subsequent decades the spread of lithography among Bombay’s other religious firms widely distributed one of the religious economy’s most important means of production. The effects of Wilson’s attacks were not only felt in the Zoroastrian corner of the emerging marketplace. 13 The first of these ‘Refutations of Muhammadanism’ appeared in 1833 in Urdu (as Musulma4nı3 dın 3 ka radiyya) and Persian (as Rad-e dın-e 3 musulma4nı). 17 Bombay’s Muslim scholars were triggered into defending Islam in both the discursive terms and informational medium set by their polemical interlocutor.
52 While his father’s response to the missionary critique was primarily intellectual and textual, Tayyibjı’s, 3 a generation later, was practical and institutional, in effect creating a means of religious productivity to mirror the schools and missionary presses of the Christians. From the late 1860s Tayyibjı3 began to involve himself with a range of social issues affecting Bombay’s Muslims, a pattern of activism that culminated in his founding of the Anjuman-e Isla4m. Tayyibjı3 himself served as its secretary for around sixteen years, though other members of the civil service and merchant elite of Gujarati Kho4ja and Bohra Muslims were also active in the organization, including his brother Qamr al-dın 3 Tayyibjı,3 who served as the Anjuman’s president (sadr) from 1876 to 1889.
On his return to Bombay from Europe, Cama began teaching the Gathas in the ‘Protestant’ mode that he had learned by studying with European scholars in 1859. 41 However, it would be a mistake to see the changes among the Parsis as affecting only themselves. For as some of the wealthiest men in the city, the ideas and institutions promoted by the Parsi merchant elite had widespread effect. 42 As with the Christian missions, the productions of the new Parsi associations were similarly powered by the new technology of vernacular and, in this case, also illustrated printing.