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Kaul examines nearly a thousand years of Sanskrit kavyas to see what India's early historic cities were like as living, lived-in entities, and discovers that they were vibrant and teeming with variety and life. As much about Sanskrit literature as about urban spaces - insofar as that literature reveals significant aspects of the Indian urban past - \"Imagining the Urban\" shows that Sanskrit literature is a rich source for historical understanding. Advocating the kavyas as an important historical source, Kaul provides a fresh view of the early city and shows distinctive ways of thought and behavior that relate to tradition, morality, and authority. With its provocative new questions about early Indian cities and ancient Indian texts, this book will be an essential read for scholars of urban history, Sanskrit writings, and South Asian antiquity.","brand":"WoB","offers":[{"title":"US \/ VERY_GOOD \/ SBYB","offer_id":50305321894161,"sku":"CIN1906497818VG","price":0.0,"currency_code":"GBP","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0784\/4072\/6801\/files\/1906497818.jpg?v=1750834896"},{"product_id":"eloquent-spaces-book-shonaleeka-kaul-9780367225964","title":"Eloquent Spaces","description":"Eloquent Spaces adopts the twin analytic of meaning and community to write a fresh history of building in early India. It presents a new perspective on the principles and practices of early Indian architecture.  Defining it broadly over a range of space uses, the book argues for architecture as a form of cultural production as well as public consumption. 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Arranged in four fascinating sections--Winning Friends Losing Friends Waging War and Making Peace--the vignettes that comprise the text include tales of anthropomorphized birds and animals who are imbued with all too human qualities and frailties.\u003cbr\u003e \u003cbr\u003e Using humour satire and unconventional methods of narration the stories in the collection prescribe canny and pragmatic responses to a range of very human situations ambitions problems and dilemmas.\u003cbr\u003e \u003cbr\u003e Not only does the book have advice for the ruler who is too timid or too haughty but also for the minister who must serve him as for the innocent husband with the conniving wife the beautiful wife with the undeserving husband friends turned enemies enemies reconciled clever people foolish people the greedy the distraught and so on.\u003cbr\u003e \u003cbr\u003e The Hitopadesha like the Panchatantra is among the most widely translated classical texts of India. 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Sacred, social, aesthetic, scientific, fictional, historical, and performative South Asian traditions are seen here in conversation with one other, mediated by an ethical paradigm. Their collective challenge is to decolonize our ways of knowing and being.   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Given its ambiguous relationship with ‘facts’ and empirical reality, myth has suffered an uncertain status in the field of professional history, with the latter’s preference for scientifism over more creative orders of representation. Myths and Places rehabilitates myth, not as history’s primeval ‘Other’, nor as an instrument of socio-religious propagation, but as communitarian mechanisms by which societies made sense of themselves and their world. It argues that myths helped communities fashion their identities and their habitat\/habitus, and were fashioned by these in turn. This book explores diverse forms of territorial becoming and belonging in a grassroots approach from across India, studying them in culturally sensitive ways to recover local life-worlds and their self-understanding. Further, challenging the stereotypical bracketing of the mythical with the sacred and the material with the historical, the multidisciplinary essays in the book examine myth in relation to not only religion but other historical phenomena such as ecology, ethnicity, urbanism, mercantilism, migration, politics, tourism, art, philosophy, performance, and the everyday.  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It elaborated a poetics of place, implicating Kashmir's sacred geography, a stringent critique of local politics, and a regional selfhood that transcended the limits of vernacularism.  Combined with longue durée testimonies from art, material culture, script, and linguistics, this book jettisons the image of an isolated and insular Kashmir. It proposes a cultural formation that straddled the Western Himalayas and the Indic plains with Kashmir as the pivot. 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