Download Sati, the blessing and the curse: the burning of wives in by John Stratton Hawley PDF

By John Stratton Hawley

Numerous years in the past in Rajasthan, an eighteen-year-old girl was once burned on her husband's funeral pyre and hence turned sati. ahead of ascending the pyre, she was once anticipated to bring either benefits and curses: advantages to protect her kin and extended family for plenty of generations, and curses to avoid a person from thwarting her wish to die. Sati additionally ability blessing and curse in a broader experience. to those that revere it, sati symbolizes final loyalty and self-sacrifice. It usually figures close to the center of a Hindu id that feels embattled in a contemporary global. but to those that deplore it, sati is a curse, a contravention of each woman's womanhood. it really is homicide mystified, and as such, the emblem of accurately what Hinduism aren't be.

In this quantity a gaggle of best students think about the numerous meanings of sati: in India and the West; in literature, paintings, and opera; in faith, psychology, economics, and politics. With participants who're either Indian and American, it is a really binational, postcolonial dialogue. members comprise 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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Extra resources for Sati, the blessing and the curse: the burning of wives in India

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Tolaram moves into a trance state and, as the voice of the satimata, assures them that all is well. From this point on, the satimata remains with Nathu and his family as they move through the ritual experience. People ask questions of her: When will the rains come? Will my son pass his examinations? My son is away; when will he come back? How is he? My friend had some pain in her The Iconographies of Sati 39 stomach and rubbed bhibhut (ashes left over from the fire kindled in front of the satimata's image) onto it.

A lesser-known shrine (and for that reason perhaps somewhat more typical) is the one devoted to another Narayani Satimata, located in a hilly, fairly wild area adjacent to the Seriska National Forest, in Ajmer District, in the state of Rajasthan. The temple itself sits between a large tree and a tank fed by an underground spring. The patronage for this Narayani Satimata is drawn from the Nai or barber caste, although its temple priests (pujaris) are members of the Mina or herding caste. Inside the temple is a stone slab, carved in Hindi, telling visitors the story of Narayani Satimata.

For example, the goddess Rani Satimata (also known as Narayani Satimata), a seventeenth-century Rajput woman who became deified through her sati, is associated with a large temple in the city of Jhunjhunu, in northeast Rajasthan. This goddess is worshipped mainly by members of the Agarwal caste of merchants, who have become successful businessmen throughout north India. Their success has spread her fame, and their prosperity is often attributed to her protection. Rani Satimata shrines may now be found in Bombay, Delhi, Varanasi, Calcutta, and many other cities across India.

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