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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SearchWorks Catalog Stanford Libraries. Here, Mani focuses on four “sites” of bhadralok discourse: And although historiography has traditionally emphasized the colonial horror of sati, a fascinated ambivalence toward the practice suffused official discussions. University of California Press, Lata Mani has reopened the archives on widow burning in colonial India. Not available in South Asia Pages: 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.
Unsettling and illuminating, this is feminist scholarship at its best.
The Debate on Sati in Colonial India. In lieu of an abstract, here is a brief excerpt of the content: 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 im 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 contdntious circle, she again waved her hand as before, and then jumped into the fire.
Contact Contact Us Help. Publisher’s Summary “Contentious Traditions” analyzes the debate on sati, or widow burning, in colonial India.
Skip to search Skip to main content. Built on the Johns Hopkins University Campus. 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.
EIC officials sought to discover Hindu scriptures, as opposed to ssti, that they assumed were the basis for Hindu laws.
The debate normalized the violence of traditkons and supported the misconception that it was a voluntary act of wifely devotion. And although historiography has traditionally emphasized the colonial horror of satia fascinated ambivalence toward the practice suffused official discussions.
This is the book that many have waited for. 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.
The history of widow burning is one of paradox. Bibliography Includes bibliographical references p. Nielsen Book Data This exclusion of woman as subject framed the patriarchal discourse both of British colonial officials and indigenous interlocutors. 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.
About the Book Contentious Traditions analyzes the debate on satior widow burning, coloonial colonial India. Without cookies your experience may not be seamless. Her meticulous reading of contemporary texts.
Contentious Traditions by Lata Mani – Paperback – University of California Press
Reviews “An important and disturbing book. While the chief players in the debate argued over the religious basis of sati and the th points of scriptural interpretation, the testimonials of women at the funeral pyres consistently tgaditions the material hardships tradittions societal expectations attached to widowhood. 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 history of widow burning is one of paradox. In this debate between and among EIC [End Page ] officials and indigenous male elite, “women are neither subjects nor 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. Mani presents the multiple forces, the discursive strategies implemented by both reformers and conservatives, in indigenous male discourse on sati.
Journal of World History Mani brilliantly illustrates how situated feminism and discourse analysis compel a rewriting of history, thus destabilizing the ways we contenrious accustomed to look at women and men, at ‘tradition’, custom, and modernity. Contending discourses of pro- and anti-sati forces were forged in relation to official discourse.
Journal of World History.
Chapter 2 explores the discursive specificities–“competing versions of modernity”–that framed indigenous male discourse on sati. The most prominent of the four, the Circular ofdistinguished “legal” from “illegal” sati based on specific and contradictory interpretations of Hindu scripture.
Between the first recorded colonial discussion of sati in and its abolition inthe EIC promulgated four circulars on thee practice. The debate normalized the violence of sati and supported the misconception that it was a voluntary act of wifely devotion. The debate, at least in relation to Mani’s historical analysis, appears contentiouz dissolve bythe year that Rammohun Roy, the “father of modern India,” died in England.
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. Bampton’s eyewitness inddia of sati performed by an “infatuated woman” recorded insome five years before the British colonial regime outlawed this “dreadful rite” inrepresents invia common missionary discourse found in most accounts:.