Richard M. Eaton

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Richard M. Eaton


Born
in The United States
December 08, 1940

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Richard Maxwell Eaton is a Professor of History at the University of Arizona, Tucson, USA, where he has taught since 1972. His research interests focus on the social and cultural history of pre-modern India (1000-1800), and especially on the range of historical interactions between Iran and India, and on Islam in South Asia.

Professor Eaton has authored several significant monographs that have contributed substantially to the field. These include studies on the social roles of Sufis in the Indian sultanate of Bijapur (1300-1700), the growth of Islam in Bengal (1204-1760), the social history of the Deccan from 1300 to 1761, and the interplay between memory and art in the Deccan plateau between 1300 and 1600. His scholarly work encompasses a
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Average rating: 4.3 · 785 ratings · 121 reviews · 13 distinct worksSimilar authors
India in the Persianate Age...

4.30 avg rating — 548 ratings — published 2019 — 7 editions
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The Rise of Islam and the B...

4.36 avg rating — 105 ratings — published 1993 — 7 editions
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The New Cambridge History o...

4.30 avg rating — 69 ratings — published 2005 — 8 editions
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Temple Desecration and Musl...

4.21 avg rating — 19 ratings — published 2004
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India's Islamic Traditions:...

3.86 avg rating — 14 ratings — published 2006 — 4 editions
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Essays on Islam and Indian ...

4.08 avg rating — 12 ratings — published 2001 — 6 editions
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Power, Memory, Architecture...

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4.33 avg rating — 9 ratings — published 2014 — 3 editions
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Islamic History As Global H...

4.43 avg rating — 7 ratings — published 1990
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Expanding Frontiers in Sout...

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it was amazing 5.00 avg rating — 2 ratings — published 2013 — 4 editions
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L'India nell'era persiana: ...

0.00 avg rating — 0 ratings
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“towards the end of the twelfth century not as a Turkish conquest”
Richard M. Eaton, India in the Persianate Age: 1000–1765

“contemporary Indians to describe the conquerors was not ‘Muslim’ but ‘Turk”
Richard M. Eaton, India in the Persianate Age: 1000–1765

“[M]osques and shrines carried very different political meanings than did royal temples in independent Hindu states, or temples patronised by Hindu officers serving in Indo-Muslim states. For Indo-Muslim rulers, building mosques was considered an act of royal piety, even a duty. But all the actors, rulers and ruled alike, seem to have recognised that the deity worshipped in mosques or shrines had no personal connection with a Muslim monarch. Nor were such monuments thought of as underpinning the authority of an Indo-Muslim king, or as projecting of sovereign authority over the particular territory in which they were situated.”
Richard M. Eaton, Temple Desecration and Muslim States in Medieval India

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