The Carnatic Sultanate originated as a vassal state of the Mughal Empire. In 1710 CE The Navaiyat dynasty under Saadutullah Khan became the first nawab of the Carnatic. The Carnatic Sultanate had its capital at Arcot. The Carnatic nawabs practiced Sufi Islam and their court language was Persian. [1] [2] The Carnatic Sultanate contributed to the building of mosques, Hindu temples and educational centres. The nawabs benefitted heavily from trade and support with the British East India Company. [3] By the turn of the nineteenth century the British East India Company took control of the entire Carnatic region. The nawabs of the Carnatic continued to survive until 1855 CE as dependents of the British rule. [1]
[1]: (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection
[2]: (Ramaswami 1984, 329) Ramaswami, N.S. 1984. Political History of Carnatic Under the Nawabs. New Delhi: Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PTIS9MB4/collection
[3]: (Ramaswami 1984, 333) Ramaswami, N.S. 1984. Political History of Carnatic Under the Nawabs. New Delhi: Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PTIS9MB4/collection
| Year Range | Carnatic Sultanate (in_carnatic_sul) was in: |
|---|
“It seems that some measure of stability was achieved with the establishment of Mughal rule. After a few years the rulers of Gingee took the title of nawabs of the Carnatic, and in the first years of the 18th century they left Gingee to take up residence in Arcot. [1] “The Navaiyat dynasty came to power when Saadutullah Khan was appointed subadhar, or chief of military and revenue officer of the newly established Mughal subah of Arcot in 1710. The Navaiyats, wanting to take advantage of the relative weakness of the links to the Mughal centre, and wanting to carve out an independent dynastic rule for themselves, quickly fell into the traditional pattern of empire-building. They extended existing citadels like Vellore and Gingee by ‘importing’ North Indian traders, artisans and soldiers; they established a number of new market centres; they founded and endowed mosques; and they invited poets, artists and scholars and Sufi holy men to the new capital of Arcot.” [1]
[1]: (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection
“It seems that some measure of stability was achieved with the establishment of Mughal rule. After a few years the rulers of Gingee took the title of nawabs of the Carnatic, and in the first years of the 18th century they left Gingee to take up residence in Arcot. [1] “The Navaiyat dynasty came to power when Saadutullah Khan was appointed subadhar, or chief of military and revenue officer of the newly established Mughal subah of Arcot in 1710. The Navaiyats, wanting to take advantage of the relative weakness of the links to the Mughal centre, and wanting to carve out an independent dynastic rule for themselves, quickly fell into the traditional pattern of empire-building. They extended existing citadels like Vellore and Gingee by ‘importing’ North Indian traders, artisans and soldiers; they established a number of new market centres; they founded and endowed mosques; and they invited poets, artists and scholars and Sufi holy men to the new capital of Arcot.” [1] “In 1755 Muhammed Ali requested the aid of the British to raise money from the poligars in the southern parts of the nawab’s dominions, mainly around the Madurai. This was the starting point of the ‘poligar wars’, which only came to an end in 1801 when the British established a firm control over the entire Carnatic area.” [1] “By the turn of the century the nawab was heavily in debt to the East India Company, and was in fact a ‘puppet king’ –at least in the eyes of the British who could not appreciate the authority (let alone the expenditures) of a king deprived of his troops, his revenue apparatus and his political status.” [1]
[1]: (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection
Also known as the British East India Company. “In 1755 Muhammed Ali requested the aid of the British to raise money from the poligars in the southern parts of the nawab’s dominions, mainly around the Madurai. This was the starting point of the ‘poligar wars’, which only came to an end in 1801 when the British established a firm control over the entire Carnatic area.” [1]
[1]: (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection
“It seems that some measure of stability was achieved with the establishment of Mughal rule. After a few years the rulers of Gingee took the title of nawabs of the Carnatic, and in the first years of the 18th century they left Gingee to take up residence in Arcot. [1]
[1]: (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection
“The Persian records of the Nawab in the Tamilnad Archives, Madras, contain letters, government orders, accounts, service records of officials. There is also a diary maintained by Kishanchand, a trusted munshi of Mohammed Ali. It covers a period of about two years ending with February 1785.” [1] Note that the majority of the population would have spoken Tamil, historically the most widespread language in the region.
[1]: (Ramaswami 1984, 329) Ramaswami, N.S. 1984. Political History of Carnatic Under the Nawabs. New Delhi: Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PTIS9MB4/collection
“The Navaiyat dynasty came to power when Saadutullah Khan was appointed subadhar, or chief of military and revenue officer of the newly established Mughal subah of Arcot in 1710. The Navaiyats, wanting to take advantage of the relative weakness of the links to the Mughal centre, and wanting to carve out an independent dynastic rule for themselves, quickly fell into the traditional pattern of empire-building. They extended existing citadels like Vellore and Gingee by ‘importing’ North Indian traders, artisans and soldiers; they established a number of new market centres; they founded and endowed mosques; and they invited poets, artists and scholars and Sufi holy men to the new capital of Arcot.” [1] “The most significant aspect of South Indian Islam, however, is that it was predominantly influenced by Sufi mysticism. The Sufis were not as bound by doctrinal formalism as the Sunnis or the Shi’ites but were concerned with an individual, mystic devotionalism which made it easy to adapt to the existing religious environment of South India. Sufi mysticism was characterized on the one hand by centres of learning, poetry, science, and on the other hand by the centrality of the pir or saint. The saint’s devotees assembled at his shrine to partake in the sacred power which abounded in the area, thus falling into the existing tradition of sacred places and the importance of pilgrimage.” [1] “Unlike the Navaiyats, however, the Walajahs also endowed Hindu temples and shrines. The need to maintain a military superiority and the need to establish princely authority by acts of religious patronage coincided in the magnificent endowments lavished on the fortresses and temples of Trichinopoly. The control with temple centres was not only necessary in order to establish princely authority but also because the temples were centres of trade and important sources of revenue for the rulers.” [1]
[1]: (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection
“The Navaiyat dynasty came to power when Saadutullah Khan was appointed subadhar, or chief of military and revenue officer of the newly established Mughal subah of Arcot in 1710. The Navaiyats, wanting to take advantage of the relative weakness of the links to the Mughal centre, and wanting to carve out an independent dynastic rule for themselves, quickly fell into the traditional pattern of empire-building. They extended existing citadels like Vellore and Gingee by ‘importing’ North Indian traders, artisans and soldiers; they established a number of new market centres; they founded and endowed mosques; and they invited poets, artists and scholars and Sufi holy men to the new capital of Arcot.” [1] “The most significant aspect of South Indian Islam, however, is that it was predominantly influenced by Sufi mysticism. The Sufis were not as bound by doctrinal formalism as the Sunnis or the Shi’ites but were concerned with an individual, mystic devotionalism which made it easy to adapt to the existing religious environment of South India. Sufi mysticism was characterized on the one hand by centres of learning, poetry, science, and on the other hand by the centrality of the pir or saint. The saint’s devotees assembled at his shrine to partake in the sacred power which abounded in the area, thus falling into the existing tradition of sacred places and the importance of pilgrimage.” [1] “Unlike the Navaiyats, however, the Walajahs also endowed Hindu temples and shrines. The need to maintain a military superiority and the need to establish princely authority by acts of religious patronage coincided in the magnificent endowments lavished on the fortresses and temples of Trichinopoly. The control with temple centres was not only necessary in order to establish princely authority but also because the temples were centres of trade and important sources of revenue for the rulers.” [1]
[1]: (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection
“The Navaiyat dynasty came to power when Saadutullah Khan was appointed subadhar, or chief of military and revenue officer of the newly established Mughal subah of Arcot in 1710. The Navaiyats, wanting to take advantage of the relative weakness of the links to the Mughal centre, and wanting to carve out an independent dynastic rule for themselves, quickly fell into the traditional pattern of empire-building. They extended existing citadels like Vellore and Gingee by ‘importing’ North Indian traders, artisans and soldiers; they established a number of new market centres; they founded and endowed mosques; and they invited poets, artists and scholars and Sufi holy men to the new capital of Arcot.” [1] “The most significant aspect of South Indian Islam, however, is that it was predominantly influenced by Sufi mysticism. The Sufis were not as bound by doctrinal formalism as the Sunnis or the Shi’ites but were concerned with an individual, mystic devotionalism which made it easy to adapt to the existing religious environment of South India. Sufi mysticism was characterized on the one hand by centres of learning, poetry, science, and on the other hand by the centrality of the pir or saint. The saint’s devotees assembled at his shrine to partake in the sacred power which abounded in the area, thus falling into the existing tradition of sacred places and the importance of pilgrimage.” [1]
[1]: (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection
levels. Three levels specifically mentioned in the consulted sources. Cities and hamlets inferred due to the presence of capital, towns, and villages. :1. Capital : “The Navaiyat dynasty came to power when Saadutullah Khan was appointed subadhar, or chief of military and revenue officer of the newly established Mughal subah of Arcot in 1710. The Navaiyats, wanting to take advantage of the relative weakness of the links to the Mughal centre, and wanting to carve out an independent dynastic rule for themselves, quickly fell into the traditional pattern of empire-building. They extended existing citadels like Vellore and Gingee by ‘importing’ North Indian traders, artisans and soldiers; they established a number of new market centres; they founded and endowed mosques; and they invited poets, artists and scholars and Sufi holy men to the new capital of Arcot.” [1] ::2. City (inferred) :::3. Town ::: “There is some confirmation of Mohammad Ali’s respect for temples in Koyilolugu, the Srirangam temple chronicle. When, in 1759, the French attacked the temple town, they plundered Chitrai and Uttira streets. Burhan says that they ‘cut down the trees, destroyed, plundered and vacated the buildings and desecrated the temple.’ When the Nawab’s army reoccupied Srirangam, his officials were ordered to ‘rebuild, inhabit and fortyfy’ the temple.” [2] ::::4. Village :::: “The nawab of Arcot had presided over an area with different administrative systems. In the southern areas—in Tanjore, Trichinopoly, Pudukkottai, etc.—the poligars had been required to collect tribute to the nawab. The poligar was obliged to provide food and goods for his soldiers in king rather than pay their wages in cash. Similarly the extraction of revenue was organized as a tribute in kind rather than a payment in cash. It was the job of the tax—collector (the village headman) to convert the tribute into cash, which had paved the way for a class of militant merchant-administrators. Thus violence, or the control of the means of violence, became the legitimate emblem of authority in the dry poligar areas.” [1] :::::5. Hamlet (inferred)
[1]: (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection
[2]: (Ramaswami 1984, 331) Ramaswami, N.S. 1984. Political History of Carnatic Under the Nawabs. New Delhi: Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PTIS9MB4/collection
levels. Three levels mentioned within the consulted sources. Officers inferred as it is likely that someone was directly supervising the soldiers. Probably multiple tiers of officers, but this should be confirmed by an expert. :1. Nawab (king) : “From the 1770s the British systematically tried to control the nawab’s armies by extending him loans to pay the soldiers’ wages.” [1] ::2. Subadhar (Chief of military) :: “The Navaiyat dynasty came to power when Saadutullah Khan was appointed subadhar, or chief of military and revenue officer of the newly established Mughal subah of Arcot in 1710. The Navaiyats, wanting to take advantage of the relative weakness of the links to the Mughal centre, and wanting to carve out an independent dynastic rule for themselves, quickly fell into the traditional pattern of empire-building. They extended existing citadels like Vellore and Gingee by ‘importing’ North Indian traders, artisans and soldiers; they established a number of new market centres; they founded and endowed mosques; and they invited poets, artists and scholars and Sufi holy men to the new capital of Arcot.” [1] :::3. Officers (inferred) ::::4. Soldiers
[1]: (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection
levels. Five administrative levels mentioned in the consulted sources. Likely that more levels were present such as central court. :1. Nawab (king) : “It seems that some measure of stability was achieved with the establishment of Mughal rule. After a few years the rulers of Gingee took the title of nawabs of the Carnatic, and in the first years of the 18th century they left Gingee to take up residence in Arcot. [1] ::2. Poligar (governor or territorial administrator) :: “The nawab of Arcot had presided over an area with different administrative systems. In the southern areas—in Tanjore, Trichinopoly, Pudukkottai, etc.—the poligars had been required to collect tribute to the nawab. The poligar was obliged to provide food and goods for his soldiers in king rather than pay their wages in cash. Similarly the extraction of revenue was organized as a tribute in kind rather than a payment in cash. It was the job of the tax—collector (the village headman) to convert the tribute into cash, which had paved the way for a class of militant merchant-administrators. Thus violence, or the control of the means of violence, became the legitimate emblem of authority in the dry poligar areas.” [1] :::3.Village Chief ::::4. Merchant Administrator :::::5. Kavalkars (police) ::::: “In addition to military forces, the palaykkars kept up police establishments called the ‘kaval’. The ‘Kavalkars’ protected private property and places of public resort like roads and markets.” [2]
[1]: (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection
[2]: (Ramaswami 1984, 79) Ramaswami, N.S. 1984. Political History of Carnatic Under the Nawabs. New Delhi: Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PTIS9MB4/collection
“In addition to military forces, the palaykkars kept up police establishments called the ‘kaval’. The ‘Kavalkars’ protected private property and places of public resort like roads and markets.” [1] “The Navaiyat dynasty came to power when Saadutullah Khan was appointed subadhar, or chief of military and revenue officer of the newly established Mughal subah of Arcot in 1710. The Navaiyats, wanting to take advantage of the relative weakness of the links to the Mughal centre, and wanting to carve out an independent dynastic rule for themselves, quickly fell into the traditional pattern of empire-building. They extended existing citadels like Vellore and Gingee by ‘importing’ North Indian traders, artisans and soldiers; they established a number of new market centres; they founded and endowed mosques; and they invited poets, artists and scholars and Sufi holy men to the new capital of Arcot.” [2] “Unlike the Navaiyats, however, the Walajahs also endowed Hindu temples and shrines. The need to maintain a military superiority and the need to establish princely authority by acts of religious patronage coincided in the magnificent endowments lavished on the fortresses and temples of Trichinopoly. The control with temple centres was not only necessary in order to establish princely authority but also because the temples were centres of trade and important sources of revenue for the rulers.” [2]
[1]: (Ramaswami 1984, 79) Ramaswami, N.S. 1984. Political History of Carnatic Under the Nawabs. New Delhi: Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PTIS9MB4/collection
[2]: (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection
The following quote suggests that drinking water supply systems were likely present. “In the riverine tracts of the poligar areas we find the mirasi system of tenure, where power depended on membership of the ruling elite or the influential communities, ritual domination, and on the control of two key resources, water and labour.” [1]
[1]: (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection
Mosques and temples. “The Navaiyat dynasty came to power when Saadutullah Khan was appointed subadhar, or chief of military and revenue officer of the newly established Mughal subah of Arcot in 1710. The Navaiyats, wanting to take advantage of the relative weakness of the links to the Mughal centre, and wanting to carve out an independent dynastic rule for themselves, quickly fell into the traditional pattern of empire-building. They extended existing citadels like Vellore and Gingee by ‘importing’ North Indian traders, artisans and soldiers; they established a number of new market centres; they founded and endowed mosques; and they invited poets, artists and scholars and Sufi holy men to the new capital of Arcot.” [1]
[1]: (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection
Markets. “In addition to military forces, the palaykkars kept up police establishments called the ‘kaval’. The ‘Kavalkars’ protected private property and places of public resort like roads and markets.” [1] “The Navaiyat dynasty came to power when Saadutullah Khan was appointed subadhar, or chief of military and revenue officer of the newly established Mughal subah of Arcot in 1710. The Navaiyats, wanting to take advantage of the relative weakness of the links to the Mughal centre, and wanting to carve out an independent dynastic rule for themselves, quickly fell into the traditional pattern of empire-building. They extended existing citadels like Vellore and Gingee by ‘importing’ North Indian traders, artisans and soldiers; they established a number of new market centres; they founded and endowed mosques; and they invited poets, artists and scholars and Sufi holy men to the new capital of Arcot.” [2] “Unlike the Navaiyats, however, the Walajahs also endowed Hindu temples and shrines. The need to maintain a military superiority and the need to establish princely authority by acts of religious patronage coincided in the magnificent endowments lavished on the fortresses and temples of Trichinopoly. The control with temple centres was not only necessary in order to establish princely authority but also because the temples were centres of trade and important sources of revenue for the rulers.” [2] The following quote suggests that drinking water supply systems were likely present. “In the riverine tracts of the poligar areas we find the mirasi system of tenure, where power depended on membership of the ruling elite or the influential communities, ritual domination, and on the control of two key resources, water and labour.” [2]
[1]: (Ramaswami 1984, 79) Ramaswami, N.S. 1984. Political History of Carnatic Under the Nawabs. New Delhi: Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PTIS9MB4/collection
[2]: (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection
“In 1740, however, the Navaiyat rule came to a halt, when Dost Ali Khan was killed in battle against the Marathas. In the power vacuum, the Nizam of Hyderabad stepped in and placed his own man on the throne of Arcot. The new Walajah dynasty was in power (at least nominally) from 1744 to 1855. Under the Walajahs the process begun under the Navaiyats continued. The Walajahs also confirmed their position by inviting North Indian service groups into the Arcot area, establishing centres of learning and endowing religious institutions.” [1]
[1]: (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection
“In addition to military forces, the palaykkars kept up police establishments called the ‘kaval’. The ‘Kavalkars’ protected private property and places of public resort like roads and markets.” [1]
[1]: (Ramaswami 1984, 79) Ramaswami, N.S. 1984. Political History of Carnatic Under the Nawabs. New Delhi: Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PTIS9MB4/collection
The following quote suggests that shrines of saints were important pilgrimage sites and were likely present in the Carnatic Sultanate. “The most significant aspect of South Indian Islam, however, is that it was predominantly influenced by Sufi mysticism. The Sufis were not as bound by doctrinal formalism as the Sunnis or the Shi’ites but were concerned with an individual, mystic devotionalism which made it easy to adapt to the existing religious environment of South India. Sufi mysticism was characterized on the one hand by centres of learning, poetry, science, and on the other hand by the centrality of the pir or saint. The saint’s devotees assembled at his shrine to partake in the sacred power which abounded in the area, thus falling into the existing tradition of sacred places and the importance of pilgrimage.” [1]
[1]: (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection
The following quote suggests that shrines of saints were important pilgrimage sites and were likely present in the Carnatic Sultanate. “The most significant aspect of South Indian Islam, however, is that it was predominantly influenced by Sufi mysticism. The Sufis were not as bound by doctrinal formalism as the Sunnis or the Shi’ites but were concerned with an individual, mystic devotionalism which made it easy to adapt to the existing religious environment of South India. Sufi mysticism was characterized on the one hand by centres of learning, poetry, science, and on the other hand by the centrality of the pir or saint. The saint’s devotees assembled at his shrine to partake in the sacred power which abounded in the area, thus falling into the existing tradition of sacred places and the importance of pilgrimage.” [1]
[1]: (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection
“The Persian records of the Nawab in the Tamilnad Archives, Madras, contain letters, government orders, accounts, service records of officials. There is also a diary maintained by Kishanchand, a trusted munshi of Mohammed Ali. It covers a period of about two years ending with February 1785.” [1]
[1]: (Ramaswami 1984, 329) Ramaswami, N.S. 1984. Political History of Carnatic Under the Nawabs. New Delhi: Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PTIS9MB4/collection
“The Persian records of the Nawab in the Tamilnad Archives, Madras, contain letters, government orders, accounts, service records of officials. There is also a diary maintained by Kishanchand, a trusted munshi of Mohammed Ali. It covers a period of about two years ending with February 1785.” [1]
[1]: (Ramaswami 1984, 329) Ramaswami, N.S. 1984. Political History of Carnatic Under the Nawabs. New Delhi: Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PTIS9MB4/collection
“The gradual process in understanding the Persian sound system from the 17th until this century is marked by two important developments. On the one hand, one observes an increasing awareness of dialectal differences in pronunciation in terms of geography and social level […] On the other hand, one observes a gradual shift from focusing on the letters towards focusing on pronunciations […]” [1]
[1]: (Windfuhr 2011, 129-130) Windfuhr, Gernot L. 2011. Persian Grammar: History and State of Its Study. Berlin: De Gruyter. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/IGNA8G68/collection
The following quote suggests that scientific literature was likely present within the Carnatic Sultanate. “The most significant aspect of South Indian Islam, however, is that it was predominantly influenced by Sufi mysticism. The Sufis were not as bound by doctrinal formalism as the Sunnis or the Shi’ites but were concerned with an individual, mystic devotionalism which made it easy to adapt to the existing religious environment of South India. Sufi mysticism was characterized on the one hand by centres of learning, poetry, science, and on the other hand by the centrality of the pir or saint. The saint’s devotees assembled at his shrine to partake in the sacred power which abounded in the area, thus falling into the existing tradition of sacred places and the importance of pilgrimage.” [1]
[1]: (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil preSociety: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection
Quran. “The most significant aspect of South Indian Islam, however, is that it was predominantly influenced by Sufi mysticism. The Sufis were not as bound by doctrinal formalism as the Sunnis or the Shi’ites but were concerned with an individual, mystic devotionalism which made it easy to adapt to the existing religious environment of South India. Sufi mysticism was characterized on the one hand by centres of learning, poetry, science, and on the other hand by the centrality of the pir or saint. The saint’s devotees assembled at his shrine to partake in the sacred power which abounded in the area, thus falling into the existing tradition of sacred places and the importance of pilgrimage.” [1]
[1]: (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection
The following quote suggests that religious literature was likely circulated within the Carnatic Sultanate.“The most significant aspect of South Indian Islam, however, is that it was predominantly influenced by Sufi mysticism. The Sufis were not as bound by doctrinal formalism as the Sunnis or the Shi’ites but were concerned with an individual, mystic devotionalism which made it easy to adapt to the existing religious environment of South India. Sufi mysticism was characterized on the one hand by centres of learning, poetry, science, and on the other hand by the centrality of the pir or saint. The saint’s devotees assembled at his shrine to partake in the sacred power which abounded in the area, thus falling into the existing tradition of sacred places and the importance of pilgrimage.” [1]
[1]: (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection
“The Persian records of the Nawab in the Tamilnad Archives, Madras, contain letters, government orders, accounts, service records of officials. There is also a diary maintained by Kishanchand, a trusted munshi of Mohammed Ali. It covers a period of about two years ending with February 1785.” [1]
[1]: (Ramaswami 1984, 329) Ramaswami, N.S. 1984. Political History of Carnatic Under the Nawabs. New Delhi: Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PTIS9MB4/collection
Islamic calendar. “The twelve months of the Islamic calendar, in order are as follows (1) Muharram; (2) Safar; (3) Rab’I al-Awwal; (4) Rab’i al-Akhir (or al-Thani); (5) Jumada ‘l-Ula; (6) Jumada ‘l-Akhira; (7) Rajab (8) Sha’ban; (9) Ramadan; (10) Shawwal; (11) Dhu’-Qa’da and (12) Dhu ‘l Hijja.” [1]
[1]: (Hanne 2006, 196) Hanne, Eric. 2006. ‘Dates and Calendars’ In Medieval Islamic Civilizations: A-K, Index. By Josef W. Meri. London: Routledge. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Dates%20and%20Calendars/titleCreatorYear/items/8BDKDQRX/item-list
“In the last decade of his life [Mohammed Ali], the records say, the Nawab began to lose faith in the British. He foresaw the time when his descendants would be reduced to small Jaghirdars. He frequently protested to the King against the high-handedness of the Governors, and to the Governors against the bad behaviour of British soldiers. His protests to the King against the British demand that all payments be made in gold and silver, which affected gold currency in India, were ignored.” [1]
[1]: (Ramaswami 1984, 333) Ramaswami, N.S. 1984. Political History of Carnatic Under the Nawabs. New Delhi: Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PTIS9MB4/collection
The following quote refers to weight systems from the 16th- 18th centuries CE in southern India. “Also, measurements were largely matters of local custom. Not only did they vary across regions (for example, the Chingleput veli was six times larger than the Thanjavur veli) but, in the same place, the same standard of measurement could be applied differently to different commodities and even people.” [1]
[1]: (Washbrook 2010, 272) Washbrook, David. 2010. ‘Merchants, Markets, and Commerce in Early Modern South India’. Journal of the Economic and Social History of the Orient. Vol. 53:1/2 Pp 266-289. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/7ZBUUSJN/collection
Islamic calendar. “The twelve months of the Islamic calendar, in order are as follows (1) Muharram; (2) Safar; (3) Rab’I al-Awwal; (4) Rab’i al-Akhir (or al-Thani); (5) Jumada ‘l-Ula; (6) Jumada ‘l-Akhira; (7) Rajab (8) Sha’ban; (9) Ramadan; (10) Shawwal; (11) Dhu’-Qa’da and (12) Dhu ‘l Hijja.” [1]
[1]: (Hanne 2006, 196) Hanne, Eric. 2006. ‘Dates and Calendars’ In Medieval Islamic Civilizations: A-K, Index. By Josef W. Meri. London: Routledge. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Dates%20and%20Calendars/titleCreatorYear/items/8BDKDQRX/item-list
Astrology. “Mohammed Ali respected sadhus. He believed in astrology.” [1]
[1]: (Ramaswami 1984, 330) Ramaswami, N.S. 1984. Political History of Carnatic Under the Nawabs. New Delhi: Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PTIS9MB4/collection