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Several years ago in Rajasthan, an eighteen-year-old woman was burned on her husband's funeral pyre and thus became sati. Before ascending the pyre, she was expected to deliver both blessings and curses: blessings to guard her family and clan for many generations, and curses to prevent anyone from thwarting her desire to die. Sati also means blessing and curse in a broader sense. To those who revere it, sati symbolizes ultimate loyalty and self-sacrifice. It often figures near the core of a Hindu identity that feels embattled in a modern world. Yet to those who deplore it, sati is a curse, a violation of every woman's womanhood. It is murder mystified, and as such, the symbol of precisely what Hinduism should not be. In this volume a group of leading scholars consider the many meanings of sati: in India and the West; in literature, art, and opera; in religion, psychology, economics, and politics. With contributors who are both Indian and American, this is a genuinely binational, postcolonial discussion. Contributors include Karen Brown, Paul Courtright, Vidya Dehejia, Ainslie Embree, Dorothy Figueira, Lindsey Harlan, John Hawley, Robin Lewis, Ashis Nandy, and Veena Talwar Oldenburg.
Several years ago in Rajasthan, an 18-year-old woman was burned on her husband's funeral pyre & thus became sati. Before ascending the pyre, she was expected to deliver both blessings & curses: blessings to guard her family & clan for many generations, & curses to prevent anyone from thwarting her desire to die. Sati also means blessing & curse in a broader sense. To those who revere it, sati symbolizes ultimate loyalty & self-sacrifice. It often figures near the core of a Hindu identity that feels embattled in a modern world. Yet to those who deplore it, sati is a curse, a violation of every woman's womanhood. It is murder mystified, & as such, the symbol of precisely what Hinduism should not be. In this volume a group of leading scholars consider the many meanings of sati: in India & the West; in literature, art, & opera; in religion, psychology, economics, & politics.
Sati symbolizes ultimate loyalty and self-sacrifice. It often figures near the core of a Hindu identity that feels embattled in a modern world. Yet to those who deplore it, sati is a curse, a violation of every woman's womanhood.
In a compelling study of Indian women, Geraldine Forbes considers their recent history from the nineteenth century under colonial rule to the twentieth century after Independence. She begins with the reform movement, established by men to educate women, and demonstrates how education changed women's lives enabling them to take part in public life. Through their own accounts of their lives and activities, she documents the formation of their organisations, their participation in the struggle for freedom, their role in the colonial economy and the development of the women's movement in India since 1947.
Attempted suicide is a matter of serious public health concern. Culture and Self-Harm considers the factors that may contribute to this increased rate of self-harm and suicide among south Asians in London, which cannot be blamed on migration alone. Cultural pressures that dictate the way stress is dealt with are examined and the effects of cultural conflict and changes in an individual's cultural identity are considered. Culture and Self-Harm offers a new preventative strategy that will be of theoretical and clinical interest to all mental health professionals, social workers, voluntary and primary care workers. It will help them understand significant factors that play a key role in the lives of south Asians who attempt suicide and what lessons can be learnt for dealing with other ethnic groups with the same problems.
Suicide in the forms of martyrdom, self-sacrifice, or self-immolation is perennially controversial: Should it rightly be termed suicide? Does religion sanction it? Should it be celebrated or anathematized? At least some idealization of such self-chosen deaths is found in every religious tradition treated in this volume, from ascetic heroes who conquer their passions to save others by dying, to righteous warriors who suffer and die valiantly while challenging the status quo. At the same time, there are persistent disputes about the concepts used to justify these deaths, such as altruism, heroism, and religion itself. In this volume, renowned scholars bring their literary and historical expertise to bear on the contested issue of religiously sanctioned suicide. Three examine contemporary movements with disputed classical roots, while eleven look at classical religious literatures which variously laud and disparage figures who invite self-harm to the point of death. Overall, the volume offers an important scholarly corrective to the axiom that religious traditions simply and always embrace life at any cost.
The role of women and ideas of gender are fundamental components of all religious traditions. This book examines the representations of women within Tantra using a case study of a selection of Hindu Tantric texts from the 15th through 18th centuries in Northeast India.
This book is the first collection on Indo-Caribbean women's writing and the first work to offer a sustained analysis of the literature from a range of theoretical and critical perspectives, such as ecocriticism, feminist, queer, post-colonial and Caribbean cultural theories. The essays not only lay the framework of an emerging and growing field, but also critically situate internationally acclaimed writers such as Shani Mootoo, Lakshmi Persaud and Ramabai Espinet within this emerging tradition. Indo-Caribbean women writers provide a fresh new perspective in Caribbean literature, be it in their unique representations of plantation history, anti-colonial movements, diasporic identities, feminisms, ethnicity and race, or contemporary Caribbean societies and culture. The book offers a theoretical reading of the poetics, politics and cultural traditions that inform Indo-Caribbean women's writing, arguing that while women writers work with and through postcolonial and Caribbean cultural theories, they also respond to a distinctive set of influences and realities specific to their positioning within the Indo-Caribbean community and the wider national, regional and global imaginary. Contributors visit the overlap between national and transnational engagements in Indo-Caribbean women's literature, considering the writers' response to local or nationally specific contexts, and the writers' response to the diasporic and transnational modalities of Caribbean and Indo-Caribbean communities.
Between 1770 and 1800, transformations in the relationship between metropolitan British society and its colonial holdings, and in the concept of the nation itself, left Britons with a new sense of themselves. Over the same period, the consolidation of the middle classes was accompanied by growing social constraints on sexuality and family life. Staging Governance locates the intersection of these two trends in the representation of British India on the London stage. Theatrical productions, especially those representing colonial life, pushed the limits of public discourse on sexuality and colonialism even as the government made efforts to shape and narrow them. At the same time, official discourse on colonial practices, such as the public trials of Clive and Hastings, became theatrical events themselves. Exploring this rapidly shifting world through a series of original readings of dramatic texts and important moments of oratory, Staging Governance demonstrates how the perceived crises of imperial and domestic Britain joined these spheres in the popular imagination. The economics of political and sexual exchange not only became entwined but functioned as mutual supports during a period of social, cultural, and political readjustment.