Sati, the Blessing and the Curse: The Burning of Wives in IndiaJohn Stratton Hawley Oxford University Press, 1994 - 214 pages 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. |
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Page 80
... women assume that a sati who immolates herself has been a pativrata , a devoted wife . In fact , dying as a sati is said to prove that a Rajput woman has been a good wife . It dem- onstrates to all concerned , including the woman ...
... women assume that a sati who immolates herself has been a pativrata , a devoted wife . In fact , dying as a sati is said to prove that a Rajput woman has been a good wife . It dem- onstrates to all concerned , including the woman ...
Page 82
... women to be uniquely ca- pable of possessing the motivation required for a woman to become a valid sati . Of course , non - Rajput women have immolated themselves on their husbands ' funeral pyres . Consequently , although all non ...
... women to be uniquely ca- pable of possessing the motivation required for a woman to become a valid sati . Of course , non - Rajput women have immolated themselves on their husbands ' funeral pyres . Consequently , although all non ...
Page 98
... women , as well as men , support this maneuver . Women and men gathered to watch Roop Kanwar burn , and women are often eager devotees at sati shrines . Women have mothers just as men do , and they too hold deep in themselves a view of ...
... women , as well as men , support this maneuver . Women and men gathered to watch Roop Kanwar burn , and women are often eager devotees at sati shrines . Women have mothers just as men do , and they too hold deep in themselves a view of ...
Table des matières
Introduction | 3 |
The Iconographies of Sati | 27 |
Sati in European Culture | 55 |
Droits d'auteur | |
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Expressions et termes fréquents
anti-sati Ashis Nandy believe Bengal Brahmin British burning caste chunari coercion colonial contemporary Coomaraswamy Courtright cremation critics culture curse custom debate Delhi Deorala Deorala sati devotion dharma dowry elites essay European event feminist Figueira flames funeral pyre goddess groups Harlan Hindi Hindu husband immolation in-laws Indian issue Jain Jaipur jauhar Jhunjhunu Kennedy Kishwar and Vanita Mahabharata Manushi metempsychosis modern moral mother murder Muslim myth Nandy Nandy's Narayani Satimata Nathu's nineteenth century non-Rajput Oldenburg Oxford University Press Parvati pativrata political practice of sati protection Rajasthan Rajput Rajput women religion religious rite ritual role Roop Kanwar Roop Kanwar's death Roop Kanwar's sati Roop's sacrifice Sanskrit sati sati of Roop sati temples sati's satimata secular self-immolation Shah Bano Shiva shrine Sikar Singh Smṛti social society story suicide Suttee symbol tion tradition Trial by Fire urban Veena village vrat Western widow wife woman