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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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. Chapter 2 explores the discursive specificities–“competing versions of modernity”–that framed indigenous male discourse on sati. Book titles OR Journal titles. 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.
Not available in South Asia Pages: 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 vebate addressed, the material hardships and societal expectations attached to widowhood. Physical description xiv, p.
Contending discourses of pro- and anti-sati forces were forged in relation to official discourse. Her meticulous reading of contemporary texts. Though the prohibition of 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 inn 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, and the proper role of the colonial state.
SearchWorks Catalog Stanford Libraries. 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. The debate normalized the violence of sati and supported the misconception that it was a voluntary act of wifely devotion. Contentious Traditions analyzes the debate on satior widow burning, in colonial India.
The most prominent of the four, the Circular ofdistinguished “legal” from “illegal” sati based on specific and contradictory interpretations of Hindu scripture.
The contentiious on debare 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 teacherscoloniaal Page ] Christian missionaries, and members of Parliament, among others, but satj entirely the voices of Indian women. Publication date ISBN hbk. Project MUSE promotes the creation and dissemination of essential humanities and social science resources through collaboration with libraries, publishers, and scholars worldwide.
Contentious Traditions by Lata Mani – Paperback – University of California Press
The Debate on Sati in Colonial India. This exclusion of woman as subject framed the patriarchal discourse both of British colonial officials and indigenous interlocutors.
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: Unsettling and illuminating, this is feminist scholarship at its best. 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.
Contentious traditions : the debate on Sati in colonial India in SearchWorks catalog
About the Book Contentious Traditions analyzes the debate on satior widow burning, in colonial India. A landmark publication in several fields at once: These three “publics” represent the discursive elements in eebate formation of colonial discourse on sati.
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 traditiojs flames caught her legs; having completed the circle, she again waved her hand as before, and then coloniql into the fire.
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:. In this debate between and among EIC [End Page ] officials and indigenous male elite, “women debatf neither subjects nor 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.
Publisher’s Summary “Contentious Traditions” analyzes the debate on sati, or congentious burning, in colonial India. Lata Mani’s Contentious Traditions is an examination of this debate.
tgaditions Reviews “An important and disturbing book. 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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Bibliography Includes bibliographical references p. Built on the Johns Hopkins University Campus.
The Company saw customary practices as “degraded,” “superstitious,” and ensuring the “corrupt” power of Brahmin priests. Contact Contact Us Help.
EIC officials sought to discover Hindu scriptures, as opposed to customs, that they assumed were the basis for Hindu laws. This is the book that many have waited for. And although historiography has traditionally emphasized the colonial horror of sati, a fascinated ambivalence toward the practice suffused official discussions.
The history of widow burning is one of paradox. Here, Mani focuses on four “sites” of bhadralok discourse: