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This article is anxious with the concept that of time within the Bible and in later literature, basically that of the Judaean desolate tract sect. The paintings discusses problems with terminology, substance and beliefs that come up from the totality of texts facing the topic of time.
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Additional resources for The Indian Diaspora in Central Asia and Its Trade, 1550-1900
Rudolph P. Matthee, The Politics of Trade in Safavid Iran: Silk for Silver, 1600–1730, Cambridge: Cambridge University Press, 1999, pp. 67–68; Ina Baghdiantz McCabe, The Shah’s Silk for Europe’s Silver: the Eurasian Trade of the Julfa Armenians in Safavid Iran and India (1530–1750), University of Pennsylvania Armenian Texts and Studies, no. 15, Atlanta: Scholars Press, 1999, passim. 65 Gilles Veinstein, ‘Commercial relations between India and the Ottoman Empire (late fifteenth to late eighteenth centuries): a few notes and hypotheses,’ in Chaudhury and Morineau, eds, Merchants, Companies and Trade, pp.
177. , p. 194. 16 Bertold Spuler ‘Central Asia from the Sixteenth Century to the Russian Conquests,’ in P. M. Holt, Ann K. S. Lambton, and Bernard Lewis, eds, The Cambridge History of Islam, vol. 1, The Central Islamic Lands , Cambridge: Cambridge University Press, 1970, pp. 470, 483. 19 But there is little benefit or new insight to be gained from investigating notions of a general economic ‘decline’ in early modern Turan or in joining the ideologically charged debate as to whether or not pre-colonial Turan had begun to display characteristics consistent with the emergence of capitalism.
For the next four centuries the territory of the Bukharan Khanate, later styled the Bukharan Amirate, was ruled by the Uzbek Sh•bånid dynasty (1500–1599; also known as the Abu