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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Book titles OR Journal titles. Contending discourses of pro- and anti-sati forces were forged in relation to official discourse.

The debate, at least in relation to Mani’s historical analysis, appears to dissolve bythe year that Rammohun Roy, the “father of modern India,” died in England. SearchWorks Catalog Stanford Libraries. 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 Company saw customary practices as “degraded,” “superstitious,” and ensuring the “corrupt” power of Brahmin priests. About the Book Contentious Traditions analyzes the debate on satior widow burning, in colonial India. The EIC employed indigenous interpreters, at least until EIC officials learned Sanskrit and Persian, to locate and provide analysis of Hindu texts in the codification of colonial law.

Chapter 2 explores the discursive specificities–“competing versions of modernity”–that framed indigenous male discourse on sati. Publisher’s Summary “Contentious Traditions” analyzes the debate on sati, or widow burning, in colonial India.

The ability of the colonial state to extract revenue and material resources, to codify and enact laws, was mediated by differentiated and uneven relations among metropolitan Britain, indigenous middle classes, and the indigenous masses.

Her meticulous reading of contemporary texts. Not available in South Asia Pages: The most prominent of the four, the Circular ofdistinguished “legal” from “illegal” sati based on specific and contradictory interpretations of Hindu scripture. The history of widow burning is one of paradox. 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 dati custom, and modernity.

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 contentiuos a “complex mediation structured by relations of domination and subordination” p.

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And although historiography has traditionally emphasized the colonial horror of sati, a fascinated ambivalence toward the practice suffused official discussions. 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 circle, she again waved her hand as before, and then jumped into the fire.

Between the first recorded colonial discussion of sati in and its abolition inthe EIC promulgated four circulars on the practice. Project MUSE promotes the creation and dissemination of essential humanities and social science colonal through collaboration with libraries, publishers, and scholars worldwide.

Mani presents the multiple forces, the discursive strategies implemented by both reformers and conservatives, in indigenous male discourse on sati. These three “publics” represent the discursive elements in the formation of colonial discourse on sati.

University of California Press, Without cookies your experience may not be seamless. And although historiography has traditionally emphasized the colonial horror of satia fascinated ambivalence toward the practice suffused official discussions. Journal of World History In this debate between and among EIC [End Page ] officials and indigenous male elite, “women are neither subjects nor 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.

Contentious Traditions analyzes the debate on satior widow burning, in colonial India.

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: 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.

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

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

Here, Mani focuses on four “sites” of bhadralok discourse: Physical description xiv, p. 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.

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Find it at other libraries via WorldCat Limited preview. View freely available titles: 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.

This exclusion of woman as traditoons framed the patriarchal discourse both of British colonial officials and indigenous interlocutors. If you would like traditilns authenticate using a different subscribed institution that supports Shibboleth authentication or have your own login and password to Project MUSE, click tracitions.

Unsettling and illuminating, this is feminist scholarship at its best. 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.

SearchWorks Catalog

dolonial 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. EIC officials sought to discover Hindu scriptures, as opposed to customs, that they assumed were the basis for Hindu laws. Skip to search Skip to main content.

Chapter 1 debae the production of colonial knowledge on the subject.

Project MUSE – Contentious Traditions: The Debate on Sati in Colonial India (review)

A landmark publication in several fields at once: The debate normalized the violence ineia 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.

This website uses cookies to ensure you get the best experience on tradifions website. Books Digital Products Journals. Reviews “An important and disturbing book.