CONTENTIOUS TRADITIONS THE DEBATE ON SATI IN COLONIAL INDIA PDF

Contentious Traditions: The Debate on Sati in Colonial India. Author(s): Lata Mani. Source: Cultural Critique, No. 7, The Nature and Context. Contentious Traditions: The Debate on Sati in Colonial India. By LATA MANI. Berkeley, Calif.: University of California Press, Pp. xiv + $ (paper ). Contentious Traditions: The Debate on Sati in Colonial India, by Lata Mani,. Berkeley, University of California Press, Pp. xiv + This important book – a.

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The debate normalized the colonia, of sati and supported the misconception that it was a voluntary act of wifely devotion. While the chief players in the debate argued over the religious basis of sati and the fine points of scriptural interpretation, the testimonials of women at the funeral pyres consistently addressed, the material hardships and societal expectations attached to widowhood.

Find it at other libraries via WorldCat Limited preview. Unsettling and illuminating, this is feminist scholarship at its best.

While the chief players in the debate argued over the religious basis of sati and the fine points of scriptural interpretation, the testimonials of women at the funeral pyres consistently addressed the material hardships and societal expectations attached to widowhood.

The history of widow burning is one of paradox. About the Book Contentious Traditions analyzes the debate on satior widow burning, in colonial India.

This was also the period of the Bengal “Renaissance,” associated with Roy’s social reform movement, depicted in Indian nationalist historiography as a modern bhadralok social force that eventually influenced the composition of later anti-colonial nationalist discourse. Mani radically revises colonialist as well as nationalist historiography on the social reform of women’s status in the colonial period and clarifies the complex and contradictory character of missionary writings on India.

Not available in South Asia Pages: Contact Contact Us Help. Mani brilliantly illustrates how situated feminism and discourse analysis compel a rewriting of history, thus destabilizing the ways we are accustomed to look at women and men, at “tradition,” custom, and modernity.

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SearchWorks Catalog

The Debate on Sati in Colonial India. Skip to search Skip to main content. For Mani, marks a distinct shift in the structure and mission of the EIC from a trading company to that of a colonial, a revenue collecting state, the result of a “complex mediation structured by relations of domination and subordination” satti.

The debate on sati circulating coloniql Bengal and Britain between debatincluded East India Company EIC officials, Hindu pundit s scholarsBengali bhadralok “respectable” class, urban-based and upper-castemunshi s teachers[End Page ] Christian missionaries, and members of Parliament, among others, but excluded entirely the voices of Indian women. In lieu of an oclonial, here is a brief excerpt of the content: A landmark publication in several fields at once: Disciplines Anthropology Cultural Anthropology Asian.

Project MUSE Mission Project MUSE promotes the creation and dissemination of essential humanities and social science resources through collaboration with libraries, publishers, and scholars worldwide. The debate, at least in relation to Mani’s historical analysis, ni to dissolve bythe year that Rammohun Roy, the “father of modern India,” died in England. These three “publics” represent the discursive elements in the formation of colonial discourse on sati.

Journal of World History. Though the prohibition co,onial widow burning in was heralded as a key step forward for women’s emancipation in modern India, Lata Mani argues that the women who were burned were marginal to the debate and that the controversy was over definitions of Hindu tradition, the place of ritual in religious worship, the civilizing missions of colonialism and evangelism, co,onial the proper role of eati colonial state.

This website uses cookies to ensure you get the best experience on our website. This exclusion of woman as subject framed the patriarchal discourse both of British colonial officials and indigenous interlocutors.

Forged from a partnership between a university press and a library, Project MUSE is a trusted part of the academic and scholarly community it serves. Chapter 2 explores the discursive specificities–“competing versions of modernity”–that framed indigenous male discourse on sati. Mani radically revises colonialist as well as nationalist historiography on the social reform of women’s status in the colonial period and clarifies the complex and contradictory character of missionary writings on India.

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Contentious traditions : the debate on Sati in colonial India in SearchWorks catalog

Books Digital Products Journals. University of California Press, c EIC officials sought to discover Hindu scriptures, as opposed to customs, that they assumed were the basis for Hindu laws. SearchWorks Catalog Stanford Libraries. Colonila Includes bibliographical references p. The Company saw customary practices as “degraded,” “superstitious,” and ensuring the “corrupt” power of Brahmin priests. If you would like to authenticate using a different subscribed institution that supports Shibboleth authentication or have your own colonail and password to Project MUSE, click ‘Authenticate’.

Physical description xiv, p. The EIC’s non-interference policy that sought to preserve Indian traditions instead “eroded custom[s]” and “extended brahmanic law to the rest of society” p.

And although historiography satl traditionally emphasized the colonial horror of sati, a fascinated ambivalence toward the practice suffused official discussions. Colonia, the first recorded colonial discussion of sati in and its abolition inthe EIC promulgated four circulars on the practice. And although historiography has traditionally emphasized the colonial horror of satia fascinated ambivalence toward the practice suffused official discussions.

Built on the Johns Hopkins University Campus. Sati, or “suttee” as it was spelled by Westerners, refers most commonly to a widow who immolates herself on her husband’s funeral pyre, as well as to the practice itself.