Burning Women: Widows, Witches, and Early Modern European by P. Banerjee

By P. Banerjee

In early smooth Europe, the stream of visible and verbal transmissions of sati, or Hindu widow burning, not just knowledgeable responses to the ritualized violence of Hindu tradition, but in addition intersected in attention-grabbing methods with particularly eu sorts of ritualized violence and ecu structures of gender ideology. ecu debts of girls being burned in India uncannily commented at the burnings of girls as witches and felony other halves in Europe. while Europeans narrated their money owed of sati, might be the main extraordinary representation of Hindu patriarchal violence, they didn't particularly attach the act of widow burning to a corresponding eu signifier: the grotesque ceremonial burnings of girls as witches. In studying early smooth representations of sati, the booklet focuses particularly on these innovations that enabled eu guests to guard their very own identification as uniquely civilized amidst extraordinary screens of 'Eastern barbarity'.

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14), Nicholas Withing- INTRODUCTION 19 ton (in India, 1612–16), Sir Thomas Roe (in India, 1615–19), the Reverend Edmund Terry (in India, 1617–9), William Methwold (in India, 1618–22, 1633–39), Thomas Herbert (in India, 1627–28), Peter Mundy (in India, 1628–34, 1636–37, 1655–56), Thomas Bowrey (in India, 1669–79), John Fryer (in India, 1673–77, 1678– 82), the Reverend John Ovington (in India, 1689–93), Alexander Hamilton (Scottish, in India, 1688–1723), and John Burnell (in India, 1711–13). Many English travelers played important roles in the increasing British presence in India.

Francisco Pelsaert (1618–27), Antony Schorer (1608–14), and Pieter Gielisz van Ravesteyn (1608–14)46 were all involved with the Dutch enterprise in the spice trade. Dutch travelers in India served the Dutch East India Company in various capacities, often trading in South India for valuable cotton, pepper, and indigo. Their observations frequently appeared in the form of commercial reports. Pelsaert, an indigo buyer, inserted his notes on sati into his mercantile study The Remonstrantie (1626); the intended audience was the Dutch East India Company.

Father Antoine Monserrate’s report of the first Jesuit Mission dispatched in 1579 from Goa to the court of the Mughal emperor Akbar is especially instructive in this context. Monserrate worked for several years on the manuscript and completed it in 1590. ” Although Monserrate claimed he had “written down [his experiences] exactly as it happened, as I saw it with my own eyes,” the final product of his literary endeavors was hardly a spontaneous overflow of his thoughts. ” They advised him to rewrite some sections, and reorganize others.

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