Hostname: page-component-8448b6f56d-gtxcr Total loading time: 0 Render date: 2024-04-25T00:35:41.268Z Has data issue: false hasContentIssue false

Sati Worship and Marwari Public Identity in India

Published online by Cambridge University Press:  26 March 2010

Get access

Extract

The legal debate in india over the worship and glorification of sati (widow burning, previously spelled “suttee”) stands unresolved at present. After several years of controversy, the practice of worshipping sati was made illegal in 1987 after the death of a young Rajput woman named Roop Kanwar. At that time the Indian government revised the colonial legislation banning widow immolation to include sati glorification and thereby outlawed ceremonies, processions, or functions that eulogize any historical person who has committed sati. The law furthermore prohibited the creation of trusts or fundraising to preserve the memory of such persons. This legal debate over sati worship provides the context in which this essay examines the cultural politics of how Calcutta Marwaris, a wealthy business community, have been among the most vehement defenders of sati worship in the last several decades.

Type
Articles
Copyright
Copyright © The Association for Asian Studies, Inc. 1999

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

List of References

Appadurai, Arjun. 1997. Modernity at Large: Cultural Dimensions of Globalization. New Delhi: Oxford University Press.Google Scholar
Asad, Talal. 1993. Genealogies of Religion: Discipline and Reasons of Power in Christianity and Islam. Baltimore, Md.: Johns Hopkins University Press.CrossRefGoogle Scholar
Bidwai, Praful. 1987. “Disgraceful Sati Episode: High Social Price of State Interaction.” Times of India. 28 September.Google Scholar
C.N.C. 1980. “Ominous Throwback.” Mainstream. 20 December, 4–5.Google Scholar
Census of India. 1961. “Rani Sati Fair” in Rajasthan: Fairs and Festivals. Government of India Publications, pp. 85–91.Google Scholar
Chakrabarty, Dipesh. 1997. “Difference and Deferral of (A) Colonial Modernity.” In Tensions of Empire: Colonial Cultures in a Bourgeois World, edited by Cooper, Fred, and Stoler., Ann LauraBerkeley: University of California Press.Google Scholar
Chatterjee, Partha. 1993. The Nation and Its Fragments. Princeton: Princeton University Press.Google Scholar
Cohn, Bernard. 1987. “Regions Subjective and Objective: Their Relation to the Study of Modern Indian History and Society.” In An Anthropologist among the Historians and Other Essays. Delhi: Oxford University Press.Google Scholar
Commission of Sati (Prevention) Act. 1987. Along with Commission of Sati (Prevention) Rules. Delhi: Delhi Law House, 1988.Google Scholar
Commission of Sati (Prevention) Act, 1987. Bare Act, 1989. Delhi: Delhi Law House.Google Scholar
Cooper, Fred, and Stoler, Ann Laura, eds. 1997. Tensions of Empire: Colonial Cultures in a Bourgeois World. Berkeley: University of California Press.CrossRefGoogle Scholar
Courtright, Paul. 1995. “Sati, sacrifice and marriage: The Modernity of Tradition.” In From the Margins of Hindu Marriage: Essays on Gender, Religion and Culture. New York: Oxford University Press.Google Scholar
Gupta, Das, Barun. 1987. “Sati Controversy in Calcutta.” Mainstream, 9 Dec, 22–23.Google Scholar
Das, Veena. 1988. “Strange Response.” Illustrated Weekly of India. 28 Feb., 30–32.Google Scholar
Das, Veena. 1995. Critical Events: An Anthropological Perspective on Contemporary India. New Delhi: Oxford University Press.Google Scholar
Deshpande, Anjali. 1987. “Bill Banning Sati: A Critique.” Mainstream. 26 Dec, 4–6.Google Scholar
Dhanuka, Amishi, ed. 1996. Marwar A Chronicle of Marwari History and Achievement, Vol. 1. Bombay: Arpan Publishing.Google Scholar
Gupta, Shishir. 1981. “Aaj bhi sati pratha ka samarthan kyon? Yeh hamari dharmik swatantra par hastskep hey. Satipujan gulami ka pratik hey.” {Why is there still advocation of the sati-custom even today? This is an interference in our religious freedom. Satipuja is a symbol of Slavery.} Raviwar, 25 January, 12–17.Google Scholar
Hancock, Mary. 1995. “The Dilemmas of Domesticity: Possession and Devotional Experience Among Urban Smarta Women.” In From the Margins of Hindu Marriage, edited by Harlan, Lindsey, and Courtright., PaulNew York: Oxford University Press.Google Scholar
Hansen, Karen, ed. 1992. African Encounters with Domesticity. New Brunswick, N.J.: Rutgers University Press.CrossRefGoogle Scholar
Harlan, Lindsey. 1992. Religion and Rajput Women: The Ethic of Protection in Contemporary Narratives. Berkeley: University of California Press.Google Scholar
Hawley, John Stratton, ed. 1994. Fundamentalism and Gender. New York: Oxford University Press.CrossRefGoogle Scholar
Hawley, John Stratton, ed. 1994. Sati: The Blessing and the Curse. New York: Oxford University Press.CrossRefGoogle Scholar
Hobsbawm, Eric, and Ranger, Terence, eds. 1983. The Invention of Tradition. Cambridge: Cambridge University Press.Google Scholar
Jhunjhunwala, S. R. 1985. Memorandum and Rules and Regulations of Shree Rani Satiji Mandir.Google Scholar
Kaul, Ikbal. 1981. “The Origin of Sati.” The Illustrated Weekly of India. 18 Jan., 28–29.Google Scholar
Kenoria, Bhimsen. 1947. Bharat may Marwari Samaj {Marwari society in India}. Calcutta: National India Publication.Google Scholar
Leslie, Julia. 1992. “Suttee or Sati: Victim or Victor.” In Roles and Ritualsfor Hindu Women. Delhi: Motilal Banarasidass Publishers Pvt. Ltd.Google Scholar
Mahalingam, S. 1996. “Glorifying Sati: A Maha yagna under police gaze.” Frontline. 27 Dec.Google Scholar
Mani, Lata. 1998. Contentious Traditions: The Debate on Sati in Colonial India. Berkeley: University of California.CrossRefGoogle Scholar
Misra, Patit Paban. 1980. “Why Anti-Marwari Agitation in Orissa?” Mainstream, 1 Nov., 6, 9.Google Scholar
Nandy, Ashis. 1995. “Sati in Kali Yuga: The Public Debate on Roop Kanwar's Death.” The Savage Freud and Other Essays. Princeton: Princeton University Press.Google Scholar
Narad, Kailash. 1981. “Sati—Silsila aab tak kyon? {Sati—why does it continue even today}” Dharmayug. 17–23 May, 6–11.Google Scholar
Narasimhan, Sakuntala. 1990. Sati: Widow Burning in India. New York: Anchor Books.Google Scholar
Noble, Margaret. 1967. Cradle Tales of Hinduism in The Complete Works of Sister Nivedita, edited by Ashrama, Advaita. Calcutta: Ananda Publications. Vol 3. 166–71.Google Scholar
Noble, William, and Sankhyan., Ram 1994. “Signs of the Divine: Sati Memorials and Sati Worship in Rajasthan.” In The Idea of Rajasthan: Explorations in Regional Identity: Volume 1: Constructions, edited by Schomer, Karine, Erdman, Joan, Lodrick, Deryck and Rudolph., LloydNew Delhi: Manohar Publications, 341–89.Google Scholar
Parakal, Pauly. 1987. “Macabre Middle-Ages Rite Enacted in Rajasthan,” New Age. 20 Sept., 1, 15.Google Scholar
Pintar, Judith Anna-Margaret. 1995. “Negotiating Sati: Sacrifice, Power and Widowburning in Rajasthan,” M.A. thesis, Anthropology, University of Illinois at Urbana-Champaign.Google Scholar
Piramal, G. and Herdock., M. 1986. India's Industrialists. Washington: Three Continents Press.Google Scholar
Qadeer, Imrana, and Hasan., Zoya 1987. “Deadly Politics of the State and Its Apologists.” Economic and Political Weekly. 14 Nov., 1946-49.Google Scholar
Rajan, Rajeswari Sunder. 1993. Real and Imagined Women. New York: Routledge.CrossRefGoogle Scholar
Salvi, Gouri. 1981. “Sati: a Disturbing Revival.” Eve's Weekly, 7–13 Feb., 17, 49.Google Scholar
Sangari, Kumkum. 1988. “Perpetuating the Myth.” Seminar 342. 24–30. “Sati: Putting the Clock Back.” Link, 14 Dec, 1980. 19.Google Scholar
Sharan, V. P. 1987. “Roop was a devotee of Rani Sati.” Statesman, 14 Oct.Google Scholar
Sharma, G. D. 1984. “The Marwaris: Economic Foundations of an Indian Capitalist Class.” In Business Communities of India, edited by Tripathi, Dwijendra. New Delhi: Monohar Publications, 185207.Google Scholar
Shekhawat, Prahlad Singh. 1987. “The Culture ofSati in Rajasthan.” Manushi, Sept.-Dec, 30–34.Google Scholar
Shinde, Pradeep. 1991. “Shiv Sena Woos the Marwaris.” Bombay, 7–21 Mar., 24–27.Google Scholar
Shree, Rani Sati Temple Trustees, n.d. “In the Manner of the State of Rajasthan vs. Shri Rani Sati Satyi Mandir in the Supreme Court of India.”Google Scholar
Shree, Rani Satiji Mandir. n.d. “Synopsis of Shree Rani Satiji.” Jhunjhunu. Temple Pamphlet.Google Scholar
Shree, Rani Satiji Mandir. n.d. n.d. “Shree Rani Satiji and Her Mandir.” Unpublished manuscript.Google Scholar
Shree, Rani Satiji Mandir. n.d. n.d. “Itihas ke Shrokhay Se” {A Window on History}. Calcutta: Devendra Kumar Jhoonjhoonu.Google Scholar
Shree, Rani Satiji Mandir. n.d. n.d. “Synopsis of Shree Rani Satiji.” Unpublished manuscript.Google Scholar
Spivak, Gayatri. 1985. “Can the Subaltern Speak?” Wedge 7/8: 120–30.Google Scholar
Srivastava, Anapam. 1996. “Women Activists stay away from ‘yagna’ site in Rajasthan.” Times of India, 5 Dec.Google Scholar
Timberg, Thomas. 1978. The Marwaris: From Traders to Industrialists. New Vikas Publishing House.Google Scholar
Upreti, H. C, and Upreti., Nandini 1991. “Sati in Rajasthan and the Rajput Revival.” In The Myth of Sati. Bombay: Himalaya Publishing House, 3045.Google Scholar
Vaid, Sudesh. 1988. “Politics of Widow Immolation.” Seminar, 342: 2023.Google Scholar
Vaid, Sudesh, and Sangari., Kumkum 1991. “Institutions, Beliefs, Ideologies: Widow Immolation in Contemporary Rajasthan.” Economic and Political Weekly, 27 Apr., WS 2–18.Google Scholar
Wadhwa, Soma. 1996. “Glorifying a Gory Tradition.” Outlook, 11 Dec, 20–24.Google Scholar