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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A landmark publication in several fields at once: Books Digital Products Journals.

Project MUSE promotes the creation and dissemination of essential humanities and social science resources through collaboration with libraries, publishers, and scholars worldwide. Physical description xiv, p.

Unsettling and illuminating, this is feminist scholarship at its best. In lieu of an abstract, here is a brief excerpt of the content: 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: University of California Press, c 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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Skip to search Skip to main content. The history of widow burning is one of paradox. The debate normalized the violence of sati and supported the misconception that it was a voluntary act of wifely devotion. Mani radically revises colonialist as well as nationalist historiography on the social reform of women’s status in the colonial period and clarifies the clonial and contradictory character of missionary writings on India.

And although historiography has traditionally emphasized the colonial horror of satia fascinated ambivalence toward the practice suffused official discussions.

Contentious Traditions analyzes the debate on satior widow burning, in colonial India. 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 were marginal to the debate and that the controversy was over definitions of Hindu tradition, the place of ritual in rebate worship, the civilizing missions of colonialism and evangelism, and the proper role of the colonial state.

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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.

View freely available titles: The Debate on Sati in Colonial India. The debate normalized traditins violence of sati and supported the misconception that it was a voluntary act of wifely devotion.

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:.

Lata Mani has reopened the archives on widow burning in colonial India.

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

The history of widow burning is one of paradox. This website uses cookies to ensure you get the best experience on our website. Rent from DeepDyve Recommend.

Mani presents the multiple forces, the discursive strategies implemented by both reformers and conservatives, in indigenous male discourse vebate sati.

The most prominent of the four, the Circular ofdistinguished “legal” from “illegal” sati based on specific and contradictory interpretations of Hindu scripture. Chapter 1 examines the production of colonial knowledge on the subject. Book titles OR Journal titles. 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 EIC employed indigenous interpreters, at least until EIC indis learned Sanskrit and Persian, to locate and provide analysis of Hindu texts in the codification of colonial law.

Her meticulous reading of contemporary texts. SearchWorks Catalog Stanford Libraries. Disciplines Anthropology Cultural Anthropology Asian. 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. 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.

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Built on the Johns Hopkins University Campus. EIC officials sought to discover Hindu scriptures, as opposed to customs, that they assumed were the basis for Hindu laws. Publication date ISBN hbk. Publisher’s Summary “Contentious Traditions” analyzes the debate on sati, or widow burning, in colonial India. University of California Press, About the Book Contentious Traditions analyzes the debate on satior widow burning, in colonial India.

Between the first recorded colonial discussion of sati in and its abolition inthe EIC promulgated four circulars on the practice. Without cookies your experience may not be seamless. Contending discourses of pro- and anti-sati forces were forged in relation to official discourse. Journal of World History.

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 ijdia men, at ‘tradition’, custom, and modernity. 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.

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.