History of the Mongol Empire

Introduction et traduction en français de l’Histoire des Mongols de Jean de Plancarpin, accompagnée d’une traduction de documents ayant trait au voyage dans l’empire mongol de Jean de Plancarpin (lettres et privilèges missionnaires rédigés par Innocent IV, Histoire des Tartares du frère C. de Bridia, compte-rendu de Benoît de Pologne, extraits de la chronique de Salimbene de Adam avec la réponse au pape du grand-khan Güyük).

Cengiz Han’ın ölümü ile birlikte onun kurmuş olduğu büyük imparatorluk oğulları arasında pay edilmiştir. Çağatay Han,  Doğu ve Batı Türkistan’ın hemen hemen bütün bölgelerinde hakimiyet kurmuştur. Çağatay Hanlığı dini çeşitlilik bakımından kozmopolit bir yapıya sahiptir. Çagatay Han bu bölgelerde hakimiyetini sağlamlaştırmak maksadı ile istimâlet politikası gütmüştür. 1326 tarihinde Tarmaşirin Han Çağatay Hanlığı’nın hükümdarlığına geçmiş ve Müslümanlığı kabul ettikten sonra Alâeddin adını almıştır. Tarmaşirin’in İslamiyet’i kabul etmesi ile birlikte İslam ülkeleri ve Çağatay Hanlığı arasındaki ticari ve siyasi ilişkiler gelişme göstermiştir. Tarmaşirin’in İslam ülkeleri ile iyi ilişkiler içinde olması Moğol gelenek ve göreneklerine bağlı bazı kesimler tarafından hoş karşılanmamış ve Tarmaşirin’in amcaoğlu Bûzun’a bağlılıklarını bildirmişlerdir. Çağatay Hanlığı’nı yeniden canlandırmak isteyen gelenekçi Yedisu ve Cungarya’da bulunan Moğol beyleri Tarmaşirin’i tahttan indirerek onu öldürmüşlerdir. Tarmaşirin Han’ın öldürülmesi üzerine çıkan karışıklıklar ve istikrarsızlık hanlığın çöküşüne kadar gitmiştir. Siyasi bir birlikteliğin olmaması sonucu  Çağatay ulusu ikiye ayrılmıştır. Birisi yerleşik ve halkın çoğunluğu Müslüman olan Maverâünnehir, diğeri ise Moğol gelenek ve göreneklerine bağlı, atlı-göçebe kültürünü devam ettiren Moğolistan olmuştur.

With the death of Genghis Khan, the great empire he founded was shared among his sons. Chagatai Khan established dominance in almost all the regions of East and West Turkistan. Chagatai Khanate has a cosmopolitan structure in terms of
religious diversity. Chagatai Khan pursued a policy of exploitation in order to consolidate his dominance in these regions. In 1326, Tarmashirin Khan became the ruler of Chagatai Khanate and took the name Alaeddin after converting to Islam. With
Tarmashirin's adoption of Islam, trade and political relations between Islamic countries and Chagatai Khanate developed. The fact that Tarmashirin had good relations with Islamic countries was not welcomed by some sections of the Mongolian
traditions and customs and they announced their allegiance to his uncle's son Buzun. The traditional Mongolian lords in Yedisu and Dzungaria who wanted to revive the Chagatai Khanate, dethroned Tarmashirin and killed him. The turmoil and
instability following the killing of Tarmashirin Khan led all the way to the collapse of the khanate. As a result of the lack of political unity, the Chagatai nation was divided into two. One was the settled Transoxiana, the majority of which was
Muslim, and the other was Mongolia, which maintained its equestrian-nomadic culture, adhering to Mongolian traditions and customs.

Tartaria (originally pronounced “Tataria” without the first “r”) is the name of the pre Mongolian empire that originated in northern Asia before spanning the entire northern hemisphere. Great Tartaria was the largest empire during its time and would have still been the largest empire today. The Tartarian empire flourished due in part of the civilization being a leader in advanced technology, free energy, and grand architecture.
Tartaria is also where the Greek word “Tartarus” originated from.
The denotation of lost souls spending eternity in Tartarus the underworld is due to the Tartarian Empire having been buried and wiped out during the mud flood. The world of the Tartarians is literally the world under our world. The underworld. Tartarus wasn’t the underworld and will never be the underworld. Tartaria is the underworld. The religionists used the Mud Flood deluge and how it wiped out the Tartarian Empire to confuse the populous into thinking they would join those in the “underworld” if they challenged the religious authority.
Who were the Tartarians?
The Tartarians (or Tartars) were the indigenous people (quite possibly founded by Noah’s sons) making up the world renowned Tartarian empire. The Tartarians were a tall people, averaging some eight to twelve feet in height. They would have been considered giants to our current average height of only around six feet; however, back then the height of ten feet was the average. Like the civilizations before them whose heights averaged twelve feet, fifty feet, two+ miles, etc…each preceding civilization had an average taller height than the civilizations coming after them and each succeeding civilization had an average shorter height than the civilizations predating them. Statures are diminishing after each deluge and with each new astrological age we enter.
Civilizations in the current astrological age (the Age of Pisces) are shorter in height than civilizations that existed in the previous astrological age (the Age of Aries) and will be taller in height than civilizations that will exist in the next astrological age (the Age of Aquarius).
The Tartarians are thought to have been “Breatherians,” a being who does not rely on the digestion and burning of calories from food/water, but instead rather receives energy straight from the aether. The aether is thought to be the very fabric of the space time continuum that some would associate with electrons, the wind, the holy spirit, the atmosphere, and the gasses in the atmosphere such as oxygen, nitrogen, and hydrogen. Since the The Tartarians quite possibly had a completely altered digestion system than the one we now have, they had no need for toilets in their bathrooms. Which could hint at one of the reasons why bathrooms in the recent past have been used quite extensively as social gathering powder rooms to not only freshen oneself up but to hear and spread local gossip.
The Tartarians were masters of masonry, brickwork, steam punk style technology, universally free energy, and grand architecture. Their Roman/Gothic esque style architecture can still be found in the current guise as water ducts, city halls, banks, water stations, cathedrals, churches, hospitals and similar public and city works type buildings.

Three women dominated the politics and government of the Mongol Empire in the decade of the 1240s. Töregene and Oghul-Qaimish ruled as regents and are credited with corruption and petty politics throughout their regencies, while Sorqoqtani Beki became a paragon of virtue throughout the world for her adherence to the yasa of Chinggis Khan. Curiously, very little attention has been paid to this period to verify the accuracy of the statements. This study examines the role of all three women, but also attempts to place their actions in context, examine their role in commerce and how that affected their activities and their legacies. It argues that while the overall depiction of Töregene and Oghul-Qaimish may not be inaccurate, it overlooks some crucial elements and motives in their actions which also reveal that Sorqoqtani's actions were not as virtuous as the sources state.

1162 yılında, sağ elinde gücün simgesi olarak nitelendirilecek bir kan pıhtısı ile doğan bir bebek dünyaya geldi. Çocukluğu ve gençliği ölüm tehlikeleri ile geçen: Temüçin. Babası düşman Tatarlar tarafından zehirlenmişti. Bozkır’ın sert ikliminde annesi ve kardeşleriyle birlikte hayata tutunmaya çalıştı. Öyle bir büyüdü ki adını Dünya tarihine altın harflerle yazdırdı.
Dünya tarihinin gördüğü son büyük kabile imparatorluğunu teşkil eden Çengiz Han, bozkırda yaşayan göçebe insanları tek bir çatı altında birleştirdi. Verdiği mücadeleler sayesinde, yerleşik halklara karşı avcı ve çobanların muzaffer önderi oldu. Moğol atlılarının toynakları Kuzey Çin, İran, Afganistan, Anadolu coğrafyalarından geçti. Çengiz Han, Dünya tarihinde en geniş siyasi sınırlara ulaşan imparatorluğun kurucusu olmuştur.
Bu tez çalışması, Çengiz Han’ın hayatına dair her şeyi araştırmayı amaç edinmiş olup bu önemli şahsiyetin Dünya tarihindeki yerinin unutulmaması için çaba sarf edilmiştir.
3 bölümden meydana gelen bu çalışmada, birinci bölümü “XII. Asırda Moğolistan” oluşturmaktadır. Bu bölümde XII. Asırda Orta Asya’nın coğrafi ve siyasi şartları ele alınırken, Çengiz Han’ın Kökeni ve Ailesi ile Doğumu ve Gençlik Yılları ele alınmıştır. İkinci bölüm “Çengiz Han’ın Siyasi Kariyeri” adlı başlıkla başlamış olup Çengiz Han’ın yetişkinlik döneminin başlamasından mütevellit askeri faaliyetlerini konu edinmektedir. Son bölüm ise “Çengiz Han’ın Son Faaliyetleri ve Ölümü” ve “Çengiz Han’ın Karakteri ve Eseri” konularından oluşturularak çalışmaya son şekil verilmiştir.

Penultimate proofs
The twelfth to fourteenth centuries marked a period of cross-continental
exchange on an unprecedented scale between East, Central,
and West Asia. Textiles woven with script or script-like elements
shed some light on this cross-continental movement, as inscribed
textiles were produced across Asia. These woven inscriptions, likely
derived from the West Asian tradition of ṭirāz and connected to
practices of honorific robing, appear in both pseudo and readable
scripts. Their appearance in East Asia hints at the semiotic significance
ṭirāz-style inscriptions had, even outside the Islamic world.
The trend of employing foreign scripts as a decorative motif on
robes appears to have reached its apex during the Mongol period
(ca. 1206–1368). However, evidence for such decoration has been
unearthed from the centuries prior to the Mongol conquests as well.
Tracing the routes that inscribed textiles took across the continent
reveals the kinds of cultural, political, and technological exchange
occurring throughout Asia during these 300 years.

The Mongol Zoominar presents:

Daily Life in the Mongol Empire
with
Susanne Reichert (University of Michigan)
"A Day at Karakorum: The City and Its People"

Alicia Ventresca Miller (University of Michigan)
"Life in the Northern Realms of the Mongol Empire"

Organizer and Moderator: Qiao Yang (Max Planck Institute for the History of Science)

Friday, February 18, 2022, 15:30 (IST time, GMT+2)

For Details and link:
Jonathan Brack: brackjon@bgu.ac.il
Wonhee Cho: wonheecho@gmail.com

MA thesis researching the socio-political dimensions of Mongolian attire in the Mongolian Empire and Yuan dynasty.

I just can't get the appendices uploaded because of their size!
Anyone interested, please drop me a note and I will e-mail them on to you!

Zwei Krisenmomente des europäischen Spätmittelalters stehen im Zentrum des Buches: der sogenannte "Mongolensturm" (1241) und der "Fall Konstantinopels" (1453). Diese Geschehnisse brüskierten lateinische Weltvorstellungen und Geschichtserwartungen: Die Mongolen zerstörten den Traum der kreuzfahrenden Lateiner von einer vollständigen Christianisierung der Welt unter Führung Roms. An den Höfen und Universitäten und in den Klöstern Europas wurde über Herkunft, Identität und heilsgeschichtliche Bedeutung der Eroberer spekuliert. Die Osmanen eroberten mit Konstantinopel die Stadt, die als Erbin des letzten Weltreichs auf Erden angesehen wurde. Ihr Untergang weckte akute Endzeiterwartungen und stellte die christliche Historiographie und Theologie insbesondere in Bezug auf die heilsgeschichtliche Deutung der Osmanen vor neue Herausforderungen. Wie diese Geschehnisse erzählt, gedeutet und bewältigt wurden, wird an dominikanischen Zeugnissen (an Briefen, Chroniken, Traktaten, Reden und Predigten) untersucht.

This article demonstrates the central position that Daoists occupied in the representations of state power in north China under Mongol rule. In the mid-thirteenth century, Daoist Master Jiang Shanxin and his disciples, under Khubilai Khan’s patronage, actively rebuilt several temples of Confucian sage-kings in southern Shanxi province. Jiang Shanxin’s lineage was a product of dynamic interactions between the Mongol conquerors and local Chinese Daoists in which the two found common ground in sage-kings worship that had served to strengthen imperial legitimacy in previous dynasties. The strong Mongol-Daoist alliance in reordering the empire’s ritual space resulted in not just the revival of but also the creation of new ritual precedents for the Chinese imperial cult of sage-kings.

[From the introduction].
The Reb gong Vale  is a densely populated high-altitude agricultural oasis that runs north-to-south for approximately twenty kilometers through the northeastern Tibetan Plateau, surrounded by barren pastoral hills that rise to rocky snow-capped peaks. The majority of the vale's residents self-identify as Tibetan, but this population contains considerable diversity along religious, sectarian, and linguistic lines. We explore how the linguistic diversity of the region might have been maintained despite communities sharing a common identity, being engaged in inter-communal ritual networks, sharing common trade and pilgrimage sites, and living in close proximity in the absence of geographical barriers. Given their contiguity and interconnectedness, what enabled certain communities to remain distinct from nearby populations? Under such circumstances, how did relatively small communities maintain distinct languages? What prevented them from being linguistically assimilated into the Tibetan population?

This post, on the Arc-Medieval, Global Medieval Studies blog, recounts my experiences teaching my undergraduate course, "The Black Death: Pandemic Disease in the Medieval World." Over the course of the past decade and a half, there has been a radical change in scientific understandings of the evolution and spread of *Yersinia pestis*, the causative organism of plague. This course is based on the idea that that evolutionary history can also serve as the foundation for an epidemiological and cultural history of plague, a disease that has spread in just 2000 years to all the continents of the world (save Antartica). The course focuses on the most awful plague pandemic, the Black Death, but it examines it within the whole global history of plague up to the present day. The blog includes links both to the complete syllabus and to other resources we used throughout the semester.

С правовой точки зрения эпоха Юань (1271–1368) представляет особый интерес в истории Восточной Азии, поскольку в этот период китайская традиция была обогащена многочисленными иноземными влияниями. При этом источники юаньского права немногочисленны, степень их комплектности также оставляет желать лучшего. Предлагаемая статья вводит в научный оборот сведения о недавно обнаруженной части законодательного сборника «Чжичжэн тяо-гэ», опубликованного в 1346 г., на закате правления империи Юань. Приводятся упоминания памятника в других источниках, анализируется состав документов по периодам обнародования, производится сравнение со сборниками предыдущих лет, обсуждается возможность их взаимной реконструкции. В последней части статьи дается краткое описание сохранившихся глав. Результаты проведенного анализа позволяют рассматривать «Чжи-чжэн тяо-гэ» как правовой источник не только позднеюаньского периода, но и всей эпохи Юань.

From the jural point of view, the Yuan era (1271–1368) can be considered as one of the most interesting in the history of Eastern Asia. This is partly because at that time the Chinese tradition was enriched by a foreign influence. However, very few
sources on the Yuan legal system have survived, and even those which did survive are usually far from being complete. The article introduces the recently discovered part of the Zhi-zheng tiao-ge code published in 1346 at the very end of the Yuan Empire. The author lists the testimonia, which mention this document. He also offers the analysis of legal documents mentioned there following the time of their issue. The introduced source is compared with legal codes of the previous years and suggests ways of their reconstruction. The final part of the article contains a brief description of the surviving chapters of the monument. The results of the analysis allow us to see in the Zhi-zheng tiao-ge code an important source on the legislation not only of the late Yuan but also on the Yuan dynasty as a whole.

Статья посвящена анализу данных арабо-персидских исторических источников относительно «битвы на Тургайской равнине». Автор подробно разбирает не столько само сражение и его последствия, сколько то, как и в каком объеме тот или иной арабо-персидский историк описывает данное военное столкновение. Среди ранних ис-точников фигурируют сочинения Ибн ал-Асира, ан-Насави, Джузджани и Джувейни, а из более поздних взяты труды Рашид ад-Дина, Мирхонда и Хондемира. В статье тщательно анализируются сведения о «битве на Тургай-ской равнине» в каждом из указанных памятников, информация сравнивается, выделяются как схожие сюжеты, так и особенности описания в том или ином источнике. В работе будут указаны итоги и последствия «битвы на Тургайской равнине» в трудах указанных арабо-персидских историков, здесь также особое внимание будет уделе-но отличиям и будет сделана попытка сформулировать возможные причины возникновения этих отличий. В ито-ге, автор ставит перед собой задачу получить исчерпывающую картину возможных вариантов описания «битвы на Тургайской равнине», указать на возможное существование «кочующих» сюжетов об этом историческом собы-тии, выделить особенности описание этого сражения в конкретных исторических источниках. Немаловажно отме-тить, что данная статья является одним из первых специальных исследований данной проблематики в отечествен-ном востоковедении. Безусловно, сама по себе «битва на Тургайской равнине» неоднократно разбиралась и анали-зировалась в исследованиях по истории монгольского завоевания Ирана и Центральной Азии, однако до сих пор практически никто из исследователей не пытался разобраться со всеми возможными вариантами описания «битвы на Тургайской равнине» в арабо-персидских источниках. Надеемся, что данное исследование привлечет значи-тельный интерес к данной проблематике и в скором времени мы увидим новые работы как в России, так и за ру-бежом, на большем источниковом массиве, посвященные «битве на Тургайской равнине». Ключевые слова: Джучи-хан, монголы, Хорезм, Ала ад-Дин Мухаммад, арабо-персидские источники, «битва на Тургайской равнине» Для цитирования: Тимохин Д.М. Описание «битвы на Тургайской равнине» в арабо-персидских источ-никах // Золотоордынская цивилизация. 2017. № 10. С. 96–104. В данной статье речь пойдет о столкновении между войсками хорезмшаха Ала ад-Дина Мухаммада и монгольским корпусом Джучи-хана, получившим в историографии название «битвы на Тургайской равни-не». Данное сражение было первым опытом противостояние Хорезма монгольским завоевателям еще до на-чала непосредственно монголо-хорезмийской войны. Именно эта битва, по всей видимости, дала монголам богатую информацию о военной мощи их будущего противника, а также стала, вероятно, одним из факто-ров, подтолкнувших Чингиз-хана к войне. Однако в этом исследовании внимание научной общественности будет приковано не столько к самой битве, ее исходу и последствиям, сколько к особенностям описания данного сражения в арабо-персидских источниках, как ранних, так и поздних. Прежде всего хотелось бы указать на тот факт, что до сих пор в отечественном и зарубежном востоковедении специальных исследова-ний, ставящих своей целью сравнить описание «битвы на Тургайской равнине» в трудах различных арабо-персидских авторов, просто нет. Однако при этом арабо-персидские историки начиная с Ибн ал-Асира [9] и ан-Насави [2; 27; 29] и вплоть до более поздних сочинений, в частности, трудов Мирхонда [25; 26] и Хонде-мира [23], не только упоминают об этом военном столкновении, но и подробно его описывают. В своем исследовании хотелось бы сосредоточиться на нескольких ключевых моментах: прежде все-го выяснить, одинаково ли арабо-персидские историки описывают предысторию конфликта и непосредст-венно причины «битвы на Тургайской равнине». Далее мы отметим особенности описания самого сраже-ния и подчеркнем, на что конкретно было обращено внимание того или иного арабо-персидского автора при описании данного события. Немаловажно не только выяснить объем сведений о ходе сражения в том или ином источнике, но и указать отдельные различия в описании и постараться выделить возможные причины этого. Наконец, нами будут указаны итоги и последствия этого военного столкновения в трудах различных арабо-персидских историков, здесь также особое внимание будет уделено отличиям и будет сделана попытка сформулировать возможные причины возникновения этих отличий. В итоге, нам хоте-1 Работа выполнена при поддержке гранта РГНФ № 15-01-00020.

Mainstream historical accounts of the development of capitalism describe a process which is fundamentally European - a system that was born in the mills and factories of England or under the guillotines of the French Revolution. In this groundbreaking book, a very different story is told.

How the West Came to Rule offers a unique interdisciplinary and international historical account of the origins of capitalism. It argues that contrary to the dominant wisdom, capitalism’s origins should not be understood as a development confined to the geographically and culturally sealed borders of Europe, but the outcome of a wider array of global processes in which non-European societies played a decisive role. Through an examination of the uneven histories of Mongolian expansion, New World discoveries, Ottoman-Habsburg rivalry, the development of the Asian colonies and bourgeois revolutions, Alexander Anievas and Kerem Nisancioglu provide an account of how these diverse events and processes came together to produce capitalism.

Table of Contents

Introduction

The Problem of Eurocentrism

Confronting the Problematic of Sociohistorical Difference

What is Capitalism?

What Is Geopolitics? 

Chapter 1 The Transition Debate: Theories and Critique

Introduction

The ‘Commercialization Model’ Revisited: World- Systems Analysis and the Transition to Capitalism
The Making of the Modern World- System: The Wallerstein Thesis
The Problem of Eurocentrism
The Problem of Historical Specificity

The Spatio-Temporal Limits of Political Marxism
The Brenner Thesis: Explanation and Critique
The Geopolitical in the Making of Capitalism
The Political Marxist Conception of Capitalism

The Problematic of Sociohistorical Difference: Postcolonial Studies Engaging Capital
The Eurocentrism of Historicism
The Violence of Abstraction
The Lacuna of Postcolonial Theory

Conclusion

Chapter 2 Rethinking the Origins of Capitalism: The Theory of Uneven and Combined Development

Introduction

The Theory of Uneven and Combined Development: Exposition and Critiques
Unevenness
Combination
Seeing Through a Prism Darkly? Uneven and Combined Development beyond the Eurocentric Gaze

Trotsky beyond Trotsky? Uneven and Combined Development before Capitalism
More Questions than Answers: Method, Abstraction, and Historicity in Marx’s Thought
Modes of Production Versus Uneven and Combined Development? A False Antithesis

Conclusion: Towards an ‘Internationalist Historiography’ of Capitalism

Chapter 3 The Long Thirteenth Century: Structural Crisis, Conjunctural Catastrophe

Introduction

Pax Mongolica as a Vector of Uneven and Combined Development
The Nomadic Mode of Production and Uneven and Combined Development
The World-Historical Significance of the Mongol Empire
Trade, Commerce, and Socio-Economic Development under the Pax Mongolica

Apocalypse Then: The Black Death and the Crisis of Feudalism
Class Struggle and the Changing Balance of Class Forces in Europe
Peasant Differentiation in the Age of the Black Death
Development of the Productive Forces

Conclusion

Chapter 4 The Ottoman-Habsburg Rivalry over the Long 16th Sixteenth  Century

Introduction

Unevenness: A Clash of Social Reproduction
Ottoman–European Relations
The Tributary and Feudal Modes of Production: Unevenness Combined
Ottoman ‘Penalties of Progressiveness’ – European ‘Privileges of Backwardness’

Combination: Pax Ottomana and European Trade
The Ottoman ‘Whip of External Necessity’
The Breakdown of Christendom
The Ottoman Blockade and the Emergence of the Atlantic
The Ottoman Buffer and English Primitive Accumulation

Conclusion: The Ottoman Empire as a Vector of Uneven and Combined Development

Chapter 5 The Atlantic Sources of European Capitalism, Territorial Sovereignty and the Modern Self

Introduction

Imagining Europe in the Atlantic Mirror: Rethinking the Territorialised Sovereign, Self and Other
Tearing Down the Ideological Walls of Christendom: From Sacred to Secular Universalism in the Construction of the European Self and non-European Other
Legitimising Colonialism: The Historical Sociological Foundations of Eurocentrism
Culture Wars in the Americas
The Colonial Origins of the Modern Territorialised States Systems

1492 in the History of Uneven and Combined Development
The Smithian Moment: American Treasures and So-Called Primitive Accumulation
Sublating the Smithian Moment: From Smith to Marx via ‘the International’
Primitive Accumulation Proper: From ‘Simple’ to ‘Expanded’ Reproduction

The Uneven and Combined Development of Plantation Slavery
The Sociological Unevenness of the Atlantic
Sociological Combination in the Plantation System

New World Slavery and the Rise of Industrial Capitalism
Contributions to the Sphere of Circulation
Contributions to the Sphere of Production

Conclusion: Colonies, Merchants and the Transition to Capitalism

Chapter 6 The ‘Classical’ Bourgeois Revolutions in the History of Uneven and Combined Development

Introduction

The Concept of Bourgeois Revolution
Reconceptualising Bourgeois Revolutions: A Consequentialist Approach
Reconstructing Consequentialism through Uneven and Combined Development

The Origins of Capitalism and the Bourgeois Revolution in the Low Countries
The Rise of Dutch Capitalism: An International Perspective
The Making of the Dutch Revolt

The English Revolution in the History of Uneven and Combined Development
Rediscovering the British Revolution
Social Forces in the Making of the British Revolution

1789 in the History of Uneven and Combined Development
Peculiarities of the French Revolution?
Capitalism and the Absolutist State in France
The Origins of the Capitalist Revolution in France
Capitalist Consequences of the French Revolution

Conclusion

Chapter 7 Combined Encounters: Dutch Colonisation in South-East Asia and the Contradictions of ‘Free Labour’

Introduction

The Specificity and Limits of Dutch Capitalism
Dutch Institutional Innovations
The Limits of Dutch ‘Domestic’ Capitalism

Unevenness and Combination in the Pre-Colonial Indian Ocean Littoral
The Intersocietal System of the Indian Ocean
South Asia beyond the Eurocentric Gaze

The Dutch Encounter: A Policy of Combination
The Specificities and ‘Success’ of Dutch Strategies of Integration and Domination in
South-East Asia
The Moluccas
The Banda Islands
Indian Textiles

Conclusion

Chapter 8 Origins of the Great Divergence over the Longue Durée: Rethinking the ‘Rise of the West’

Introduction

Rethinking the ‘Rise of the West’: Advances and Impasses in the Revisionist Challenge
Points of Agreement: European ‘Backwardness’ and the Role of the Colonies
Late and Lucky: Contingences, the Eurasian Homogeneity Thesis, and the Great Divergence

Structure and Conjuncture in the ‘Rise of the West’
The Geopolitical Competition Model and Its Limits
Feudalism, Merchants, and the European States System in the Transition to Capitalism
Unevenness Combined: North-South Interactions in the ‘Rise of the West’

The Conjunctural Moment of ‘Overtaking’: Britain’s Colonisation of India
The Significance of India’s Colonisation to the ‘Rise of the West’
The Mughal Empire and the Tributary Mode of Production
The Imperial Revenue System and Agricultural Decline in the Mughal Empire
European Trade and Colonial Conquest: Towards 1757

Conclusion

Conclusion

Notes
Index

The Mongol invasion in the thirteenth century marked a new phase in the development of Islamic art. Trans-Eurasian exchanges of goods, people and ideas were encouraged on a large scale under the auspices of the Pax Mongolica. With the fascination of portable objects brought from China and Central Asia, a distinctive, hitherto unknown style - Islamic chinoiserie - was born in the art of Iran. Highly illustrated, Islamic Chinoiserie offers a fascinating glimpse into the artistic interaction between Iran and China under the Mongols. By using rich visual materials from various media of decorative and pictorial arts - textiles, ceramics, metalwork and manuscript painting - the book illustrates the process of adoption and adaptation of Chinese themes in the art of Mongol-ruled Iran in a visually compelling way. The observation of this unique artistic phenomenon serves to promote the understanding of the artistic diversity of Islamic art in the Middle Ages.
Saidi-Sirjani Book Award, Honorable Mention, 2010, Association for Iranian Studies (formerly, International Society for Iranian Studies).

This piece is a short work (450-word) about the shifting perceptions of Genghis Khan in different societies for Manchester Historian. You can read it with references online via the link below:

https://manchesterhistorian.com/2021/genghis-khan-an-emperor-between-colonialist-stereotypes-and-nationalist-sentiments-by-batuhan-aksu/

In 1333, Pope John XXII wrote a letter to the Great Khan of the Yuan Dynasty, appointing a new archbishop of Beijing. In addition to the letter to the Great Khan of the Mongol Empire, the Pope wrote several more letters. The recipients of those letters were Öz Beg Khan of the Kipchak Khanate, King Leo of Armenia, Archbishop Jacopo, all Mongolian monarchs and their people, and Rex Corum. Unlike all the other recipients, controversies still remain over the identity of this last person. There were people who considered Rex Corum to be the King of Goryeo. But the term referring to Goryeo during the Mongol Empire period was not Corea but Caoli. In addition, the Goryeo King was not a key Khan of the Mongols. In consideration of the historical context and the journey of the new archbishop, the most likely candidate for Rex Corum is the Chagatai Khan.

This is the abstract of a paper that was presented at the 94th Annual Meeting of the Medieval Academy of America, University of Pennsylvania, Philadelphia, Pennsylvania, March 7-9, 2019, as part of the session: Plague as a Pan-Eurasian Phenomenon: Same Disease, Differing Mortalities.

Keywords: Black Death; Yersinia pestis; Mongol Empire; historical epidemiology; paleogenetics; phylogenetics.

A much-revised version of the paper was published as: Monica H. Green, “The Four Black Deaths,” American Historical Review 125, no. 5 (December 2020), 1600-1631, DOI: 10.1093/ahr/rhaa511, plus Supplemental Material, “Marmots and Their Plague Strains.” Both can be found here: https://doi.org/10.17613/7020-8j08. Feel free to contact me directly: monica.h.green@gmail.com.

The purpose of this paper is to analyze affinal relationships of the family of Činggis Qan, applying the concept of “exchange of women” in structural anthropology and to show how the affinal relationships changed for several generations.
In the generation of sons of Činggis Qan, Joči married Alči Noyan’s daughter and Čaγatai married Alči Noyan's cousin's daughter. Alči Noyan was a leader of Qonggirad tribe. The important point to note is that in this generation a sister-exchange marriage was made between Joči and Alči Noyan's son Čiγu. It means the establishment of a mutual marriage alliance between the two families. In the next generation, however, Ögödei's son Küčü married Alči Noyan's granddaughter Qataqaš and Tolui's son Qubilai married Alči Noyan's daughter Čabui. This means that in place of Joči's and Čaγatai's families, Ögödei's and Tolui's families formed a marriage alliance with the lineage of Alči Noyan. On the other hand, a lineage of Quduqa Beki who was a leader of Oyrad tribe expanded their affinal relationship with the family of Činggis Qan. Quduqa Beki's daughter and granddaughters were married to Činggis Qan's grandsons who were Batu, Qara Hülegü, Möngke, Hülegü and Ariq Böke. These marriages were based on a pattern of reciprocal exchange of women.
Under this situation Möngke Qa’an ascended the throne.　He executed Qataqaš, Alči Noyan's granddaughter, because she was a mother of his rival Širemün. During the reign of Möngke Qan the lineage of Alči Noyan reduced their power as affinal relatives of royal family and practically they maintained their affinal relationship only with Qubilai's family.