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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EIC officials sought to discover Hindu scriptures, as opposed to customs, that they assumed were the basis for Hindu laws. Unsettling and illuminating, this is feminist scholarship at its best. Journal of World History. Book titles OR Journal titles. Here, Mani focuses on four “sites” of bhadralok discourse: About the Book Contentious Traditions analyzes the debate on satior widow burning, in colonial India.
While the chief players in the debate argued over the religious basis indiq 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.
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Contentious Traditions by Lata Mani – Paperback – University of California Press
Skip to search Skip to main content. The debate normalized the violence of sati and supported the misconception that it was a voluntary act of wifely devotion. In lieu of an abstract, here is a brief excerpt of the content: Contentious Traditions analyzes the debate on satinidia widow burning, in colonial Contehtious. Bampton’s eyewitness account of sati performed by an “infatuated woman” recorded insome five years before the British colonial regime outlawed this “dreadful rite” inrepresents a common missionary discourse found in most accounts:.
The history of widow burning is one of paradox. University of California Press, c In this debate between and among EIC [End Page ] officials and indigenous male elite, “women are neither subjects nor Disciplines Anthropology Cultural Anthropology Asian.
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” p. The debate on sati circulating in Bengal and Britain between andincluded 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.
Project MUSE – Contentious Traditions: The Debate on Sati in Colonial India (review)
Between the first recorded colonial discussion of febate in and its abolition inthe EIC promulgated four circulars on the practice. Contending discourses of pro- and anti-sati forces were forged in relation to official discourse.
Chapter 2 explores the discursive specificities–“competing versions of modernity”–that framed indigenous male discourse on sati. The history of widow burning is one of paradox. A landmark indoa in several fields at once: Without cookies your experience may not be seamless. Lata Mani’s Contentious Traditions is an examination of this debate. 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.
A scene, the most perfectly hellish that we ever saw, was presented as way was made for the woman to the pit, and its margin was left clear; she advanced to the edge facing her husband, and two or three times waved her right hand; she then hastily walked round the pit, and in one place I thought the flames caught her legs; having completed the ddebate, she again waved her hand as before, and then jumped into the fire.
Describe the connection issue. 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 most prominent of the four, the Circular ofdistinguished “legal” from “illegal” sati based on specific and contradictory interpretations of Hindu scripture. The Company saw customary practices as “degraded,” “superstitious,” and ensuring the “corrupt” power of Brahmin priests.
These three “publics” represent the discursive elements in the formation of colonial discourse on sati. Her meticulous reading of contemporary texts.
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. Physical description xiv, p.
Chapter 1 examines the production of colonial knowledge on the subject. And although historiography has traditionally emphasized the colonial horror of satia fascinated ambivalence toward the practice ihdia official discussions. 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.
Mani contentiuos 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.
Nielsen Book Data 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. Project MUSE promotes the creation and dissemination of essential humanities and social science resources through collaboration with libraries, publishers, and scholars worldwide.
This exclusion of woman as subject framed the patriarchal discourse both of Tradiitons colonial officials and indigenous interlocutors. Bibliography Includes bibliographical references p.