Zugl.: Bonn, Univ., Diss., 2002

Thesis (doctoral)--Ludwig-Maximilians-Universität zu München, 1932. / Includes index of artists. Vita. Includes bibliographical references (p. 77-78).

Thesis (doctoral)--Ludwig-Maximilians-Universität zu München, 1932. / Includes index of artists. Vita. Includes bibliographical references (p. 77-78).

Magisterarbeit--Orientalisches Seminar--Tübingen--Eberhard-Karls-Universität, [1995]. / Bibliogr. p.134-154. Index.

This thesis argues that the ornament of Fatehpur Sikri, imperial city of the Mughal emperor Akbar, was created by and for a transcultural audience as a subtle means of unification. Scholars have largely characterized Fatehpur Sikri as a site that epitomizes the blend of Hindu and Islamic architecture. Inherent in this description is the assumption that these visual elements are distinctly religious and mutually exclusive, identified as solely Hindu or Islamic. Yet the integration of various types of imagery is indicative of more dynamic cultural interactions. I have used photographic documentation to classify and analyze the ornamental elements present in three structures at Fatehpur Sikri. My analyses of these elements’ usage and placement, in conjunction with those from surrounding Indian structures, suggest not only a unique Akbari repertoire but provides insight as to the structures’ purposes.

Diss.--Philosophischen Fakultät 1--Zürich--Universität, 1998. / Contient le texte en persan du Rubāʻī-Buch de Faiḍ̣ī. Bibliogr. p. 189-193.

The intent of this thesis is to explore the directorial choices made by Ashutosh Gowariker, in his film Jodhaa Akbar (2008), and Sanjay Leela Bhansali, in his films Bajirao Mastani (2015) and Padmaavat (2018), in order to evaluate the representation of women and the Muslim religion. Through use of mise en scene, I discuss lighting choices, visual display and use of color and how these elements create and support the stories Bhansali and Gowariker have chosen. I also rely on the recorded history of the time periods as well as the literature to contextualize the films.

Since the early days of 1979, the Islamic Revolution of Iran has been seen as a phenomenon unique in history, one which must be viewed as somehow separate from other political Islamic movements in the 20th century. In chapter 1, this thesis problematizes this interpretation of the Revolution by analyzing it through the lens of an earlier ideological movement, pan-Islamism, and applying methods from the study of conceptual history to draw linkages between this movement and the Islamic Revolution, rooting it more deeply in the region’s political and intellectual history, and casting light on the poorly-understood pan-Islamic aspects of Iran’s Revolutionary ideology. In chapter 2, it applies methodological innovations from the digital humanities, more specifically corpus linguistics, in carrying out a series of five case studies to examine the transformation of Iranian ideology over time, by analyzing a set of five text corpora comprised of individual leaders’ writings and speeches. It further illustrates how theoretical advances in discourse analysis and history seem to be moving towards the same point, and how the application of corpus linguistic methods advances these bodies of theory. Chapters 3 through 7 comprise the case studies, which are, in order: Ruhollah Khomeini and Ali Khamenei, the two Supreme Leaders; Ali Akbar Hashemi Rasfanjani, Mohammad Khatami, and Mahmoud Ahmadinejad, the three Presidents since 1989. These chapters illustrate through analysis of the textual data how each political leader has adapted the received political discourse to the exigencies of their times, and how pan-Islamism itself has remained a consistent, albeit dynamic, linking thread running through the period 1979-2009. By studying pan-Islamism in the Iranian context, we can explain several features of Iranian political discourse which otherwise seem incomprehensible, and better situate the Islamic Republic within the political and discursive transformations taking place at the regional level of the Middle East, and the global level of the Muslim umma.