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- W4205508542 abstract "Reviewed by: From Stone to Paper: Architecture as History in the Late Mughal Empire by Chanchal B. Dadlani Santhi Kavuri-Bauer Chanchal B. Dadlani, From Stone to Paper: Architecture as History in the Late Mughal Empire (New Haven: Yale Univ. Press, 2018). Pp 232; 97 color and 22 b/w illus. $65 cloth. Chanchal Dadlani’s From Stone to Paper: Architecture as History in the Late Mughal Empire, shortlisted for the Oscar Kenshur Book Prize in 2019, invites us to look again and more closely at Mughal architecture during the long eighteenth century, a period often overlooked due to the presumption of its cultural decline. The book contests this view, systematically disseminated through the eighteenth and nineteenth centuries by British architectural historians and archaeologists of the Archaeological Survey of India, and provides a deep and nuanced understanding of the continued influence of Mughal architecture in shaping the cultural topography of North India. In the book’s carefully argued chapters, Dadlani pulls together both spatial and graphic evidence and reveals the eighteenth century, far from being an era of decay, was actually a generative time of architectural experimentation, transition, and rededication to the past Mughal accomplishments in design and form. The book’s focus is eighteenth-century Delhi, where the meaning and spatial dynamics of their built environments transformed significantly and when the Mughals and their clients consolidated a canon of forms and spatial codes. In new architectural spaces and representations, Dadlani argues, the later Mughals defended and reasserted their presence while new actors, such as the Nawabs of Oudh and Europeans, asserted their own semi-independent authority in relation to them. The forms and design of Mughal architecture were part of the practice of exhibiting new political ambitions and forging alliances in an India that was fragmenting internally and becoming disposed to colonization by external forces. Additionally, in this period of chaos and confusion, Mughal architecture, as both practiced spaces and representations, brought a much-desired sense of cultural continuity and stability to northern India. Another claim made in the book is that it was in the eighteenth century that Mughal architecture transformed into a historicized object, through the canonization of certain forms and the prominent use of materials, such as red sandstone and marble, in new building projects and in pictorial and literal representations. Prior to this time, Dadlani is careful to point out, the Mughals regarded architecture as a means of connecting their imperial legacy to their political legitimacy. For example, the double dome of the Taj Mahal (1632–53) signaled Shah Jahan’s Timurid patrimony. In the eighteenth century, another layer was added to the significance of Mughal architecture, such that the use of canonical imperial forms and materials [End Page 258] was also meant to be read as an index of Mughal historical progress. The new impulse to historicize through quoting Mughal architecture in a self-conscious and reflexive manner occurred at the same time that European authorities engaged their own historiographical practices as part of their own attempts to gain influence. Central to this effort was the commissioning of albums depicting and describing Mughal architecture, which local Islamic rulers started to commission as well. After introducing the reader to the high-Mughal style of the seventeenth century, Dadlani begins to explain how over the next century Mughal-built environments transformed from spaces of innovative design and imperial authority into structures that semantically ordered a canon of Mughal forms through new building projects and illustration. It was through the reorganizing of these forms in new tombs and mosques that later Mughals developed a self-conscious historical construct of their dynasty, something necessary to maintain their cultural authority as their political authority was declining. Dadlani first considers Aurangzeb’s early eighteenth-century mosques and tomb for his wife through this framework of history-building. The Mughal builders from this point began to think like historicists and developed a new architectural logic of imitation and innovation referred to as istiqbal (active reception). Aurangzeb’s efforts to diverge from his father’s building practices, in this framework, was thus not a matter of slowing down or stopping earlier practices but of first identifying traditional design and forms and then..." @default.
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- W4205508542 date "2022-01-01" @default.
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- W4205508542 title "From Stone to Paper: Architecture as History in the Late Mughal Empire by Chanchal B. Dadlani" @default.
- W4205508542 doi "https://doi.org/10.1353/ecs.2022.0012" @default.
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