Sati The Blessing And The Curse

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.

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.

Through their own accounts, the author traces the history of Indian women from the nineteenth century under colonial rule to the twentieth century after Independence.

In this text, leading scholars from around the world take stock of two centuries of international intellectual investment in Hinduism. Since the early 19th century, when the scholarly investigation of Hinduism began to take shape as a modern academic discipline, Hindu studies has evolved from its concentration on description and analysis to an emphasis on understanding Hindu traditions in the context of the religion's own values, concepts and history. Offering an assessment of the current state of Hindu studies, the contributors to this volume identify past achievements and chart the course for what remains to be accomplished in the field.

The monotheistic religions of Judaism, Christianity, and Islam have severely limited the portrayal of the divine as feminine. But in Hinduism "God" very often means "Goddess." This extraordinary collection explores twelve different Hindu goddesses, all of whom are in some way related to Devi, the Great Goddess. They range from the liquid goddess-energy of the River Ganges to the possessing, entrancing heat of Bhagavati and Seranvali. They are local, like Vindhyavasini, and global, like Kali; ancient, like Saranyu, and modern, like "Mother India." The collection combines analysis of texts with intensive fieldwork, allowing the reader to see how goddesses are worshiped in everyday life. In these compelling essays, the divine feminine in Hinduism is revealed as never before--fascinating, contradictory, powerful.

Acts of martyrdom have been found in nearly all the worlds major religious traditions. Though considered by devotees to be perhaps the most potent expression of religious faith, dying for ones god is also one of the most difficult concepts for modern observers of religion to understand. This is especially true in the West, where martyrdom has all but disappeared and martyrs in other cultures are often viewed skeptically and dismissed as fanatics. This book seeks to foster a greater understanding of these acts of religious devotion by explaining how martyrdom has historically been viewed in the worlds major religions. It provides the first sustained, cross-cultural examination of this fascinating aspect of religious life. Margaret Cormack begins with an introduction that sets out a definition of martyrdom that serves as the point of departure for the rest of the volume. Then, scholars of Christianity, Judaism, Hinduism, and Islam examine martyrdom in specific religious cultures. Spanning 4000 years of history and ranging from Saul in the Hebrew Bible to Sati immolations in present-day India, this book provides a wealth of insight into an often noted but rarely understood cultural phenomenon.

The articles collected together in this volume are concerned with why and how people get involved in politics, whether through formal mechanisms such as voting, through some of the more informal means and settings of social movement networks and political protest, or through engagement in public debate. But just as important is the question of why people do not get involved in politics. What social conditions, ideas and values facilitate or discourage political activity? How is it that some people are systematically disempowered in democratic societies in comparison with others? What social forms offer the most promise for extending and deepening democracy? This volume brings togther the most seminal papers, which together form a record of how political sociologists since the 1970s have framed questions about the range and limits of democratic political engagement and developed concepts and methodologies in order to research the answers to those questions.