By P. Banerjee
In early sleek Europe, the movement of visible and verbal transmissions of sati, or Hindu widow burning, not just trained responses to the ritualized violence of Hindu tradition, but additionally intersected in interesting methods with in particular ecu varieties of ritualized violence and eu structures of gender ideology. eu money owed of ladies being burned in India uncannily commented at the burnings of ladies as witches and felony other halves in Europe. whilst Europeans narrated their money owed of sati, might be the main remarkable representation of Hindu patriarchal violence, they didn't particularly attach the act of widow burning to a corresponding ecu signifier: the ugly ceremonial burnings of girls as witches. In analyzing early glossy representations of sati, the publication focuses particularly on these ideas that enabled ecu travelers to guard their very own identification as uniquely civilized amidst astounding monitors of 'Eastern barbarity'.
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Additional resources for Burning Women: Widows, Witches, and Early Modern European Travelers in India
In order to test if such a question is even feasible in the context of geographically dispersed regions such as India and Europe, this chapter assesses if European travelers were in a position to make the connection. It examines the public displays of punishment spectacles, the gendering of witchburnings, and then, in order to assess how many European travelers (in my sample) could have watched or known about such burnings, this chapter addresses questions of the numbers of witches burned, the regional differences in witchburning, and the extensive pamphlet literature that crossed borders and kept audiences informed 32 BURNING WOMEN about burnings elsewhere.
They did so by stressing the values of truth-telling and direct eyewitness evidence. Yet, many of the texts were so profoundly implicated in literary purloining and the circulation of myths and misconceptions that, more often than not, they ironically pointed to the hollowness of their author’s claims. Perhaps to distance themselves from such questionable sources, some contemporary editors explicitly invested travel writers with scriptural authority; under such editorial directives, travel narratives acquired almost sibylline authority.
The printed accounts of his voyages to the Levant and the East Indies were very popular. Jean Baptiste Tavernier made six voyages to the East; he probably died near Moscow during his seventh voyage. He amassed an enormous fortune, and in 1669 received a title of nobility from King Louis XIV of France. Tavernier’s chronicle remains one of the most influential histories of India, but his fame also rests on his association with the exquisite blue gem today known as the Hope Diamond. 50 Scores of Englishmen traveled to India after the 1600 East India Company charter.
Burning Women: Widows, Witches, and Early Modern European Travelers in India by P. Banerjee