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 117
... young man as a respectable , highly educated son- in - law with the potential to earn a high income as a doctor . The young man's condition , however , does not improve ; nor do his prospects for a job . He makes another attempt at the ...
... young man as a respectable , highly educated son- in - law with the potential to earn a high income as a doctor . The young man's condition , however , does not improve ; nor do his prospects for a job . He makes another attempt at the ...
Page 121
... young men as the major attraction . Kishwar and Vanita attempt to show - and largely succeed in doing SO that the environment of the Deorala sati is not only modern but primarily male . In their view , men created the cult , although ...
... young men as the major attraction . Kishwar and Vanita attempt to show - and largely succeed in doing SO that the environment of the Deorala sati is not only modern but primarily male . In their view , men created the cult , although ...
Page 156
... young men are primarily from urban areas , are em- ployed in low - status occupations , and have a sense of being marginal to ( and of not profiting from ) changes taking place around them . They sense that those who are profiting are ...
... young men are primarily from urban areas , are em- ployed in low - status occupations , and have a sense of being marginal to ( and of not profiting from ) changes taking place around them . They sense that those who are profiting are ...
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