Subscribe for Newsletters and Discounts
Be the first to receive our thoughtfully written
religious articles and product discounts.
Your interests (Optional)
This will help us make recommendations and send discounts and sale information at times.
By registering, you may receive account related information, our email newsletters and product updates, no more than twice a month. Please read our Privacy Policy for details.
.
By subscribing, you will receive our email newsletters and product updates, no more than twice a month. All emails will be sent by Exotic India using the email address info@exoticindia.com.

Please read our Privacy Policy for details.
|6
Sign In  |  Sign up
Your Cart (0)
Best Deals
Share our website with your friends.
Email this page to a friend
Books > History > Gender > Religion and Rajput Women (The Ethic of Protection In Contemporary Narratives)
Subscribe to our newsletter and discounts
Religion and Rajput Women (The Ethic of Protection In Contemporary Narratives)
Religion and Rajput Women (The Ethic of Protection In Contemporary Narratives)
Description

About the Book

In the present work, the authoress explores the relationship between caste and gender in the narratives of Rajput women. For a year and a half the authoress lived in Rajasthan, India, and did fieldwork among the Rajputs (literally "sons of princes"), whose traditional caste duty was to serve as soldiers and protect their realms.

Authoress examines the inherent contradiction between the caste-affiliated duty to protect a kingdom and women's gender-affiliated duty to protect a husband by exploring three types of women's narratives: those related to kuldevi (family goddesses), satimatas (women who have immolated themselves on their husband's funeral pyre), and heroines. In this manner, she gives the reader an in-depth view of the lives of Rajput women while exploring the commonly told stories that provide paradigms for moral action.

About the Author

Lindsey Harlan is Assistant Professor of Religious Studies at Connecticut College.

Introduction

Dominated by the great Thar Desert, the state of Rajasthan is a land of sand and rocks, parched farms and dusty grazing grounds. Its horizon outlines long plains occasionally punctuated by abrupt, rugged hills. These hills bear testimony to the land's martial history, for strewn along their crests are crumbling battlements and fortresses from which wars were won and lost over centuries of conflict.

Before 1947, the date of Indian independence from the British, what is now Rajasthan was a collection of kingdoms. While the rulers of these kingdoms had to defer to British judgment in matters political, they retained their authority in matters economic and social; categorized as princely states, the kingdoms were not subject to direct British rule. Most of Rajasthan's kings belonged to the Rajput caste, whose traditional duties are fighting and ruling. 1 The word Rajput means "son (putra) of a king (raja)" and indicates the shared Rajput assumption that although not all caste members have been princes, all have descended from kings and so have inherited royal blood.

During a year and a half of fieldwork in Rajasthan, I studied the religious traditions of women belonging to this caste." My purpose was to examine the ways in which Rajput devotional traditions reflect and influence relations between women's caste duties and gender roles. I wanted to understand how and when the foremost Rajput duty, the duty to protect a community, and the foremost female duty, the duty to protect a husband, take account of each other. Because throughout India and Indian history, Hindu tradition has articulated and sanctioned categories of caste and gender, I was interested in discovering the specific local sources of traditional authority governing the explicit and implicit decisions Rajput women make in interpreting, harmonizing, and reconciling caste and gender duties. My goals included understanding traditions Rajput women have inherited from the past and discovering if and how Rajput women have utilized and adapted past traditions to suit the contemporary circumstances facing the Rajput community.

To conduct this project I settled in at Udaipur, a small city in south- western Rajasthan. Udaipur is the former capital of Mewar, a princely state whose royal line ranks first among the various royal households of Rajasthan.' Mewar gained this distinction as a result of the unceasing resistance it launched against Muslim invaders in pre-British days. To- day Mewar retains the reputation of being the area of Rajasthan most resistant to social change.4 The staunch conservatism of Udaipur's Rajput community shows in pronounced form a persistent tension between the Rajput desire to conserve tradition and the Rajput need to adapt to a changing world.

CONTENTS

 

List of Figures ix
Note on Transliteration and Pronunciation xi
Acknowledgments xiii
Introduction 1
  1. Rajasthan and the Rajputs
25
  1. Kuldevi Tradition: Myth, Story, and Context
52
  1. Kuldevi Tradition: Interpretation and Intention
91
  1. Satimata Tradition: The Transformative Process
112
  1. Satimata Tradition: The Role of Volition
154
  1. The Heroic Paradigm: Padmini
182
  1. The Bhakt Paradigm: Mira Bai
205
  1. Conclusion
223
Appendix A: Interview Background 229
Appendix B: Interview 233
Glossary 237
Bibliography 245
Index 253

Sample Pages

















Religion and Rajput Women (The Ethic of Protection In Contemporary Narratives)

Item Code:
ISA25
Cover:
Hardcover
Edition:
1994
ISBN:
8121506131
Language:
English
Size:
8.8" X 5.8"
Pages:
274 (B & W Illus: 26)
Other Details:
Weight of the Book: 470 gms
Price:
$29.00   Shipping Free
Add to Wishlist
Send as e-card
Send as free online greeting card
Religion and Rajput Women (The Ethic of Protection In Contemporary Narratives)

Verify the characters on the left

From:
Edit     
You will be informed as and when your card is viewed. Please note that your card will be active in the system for 30 days.

Viewed 12754 times since 21st Nov, 2018

About the Book

In the present work, the authoress explores the relationship between caste and gender in the narratives of Rajput women. For a year and a half the authoress lived in Rajasthan, India, and did fieldwork among the Rajputs (literally "sons of princes"), whose traditional caste duty was to serve as soldiers and protect their realms.

Authoress examines the inherent contradiction between the caste-affiliated duty to protect a kingdom and women's gender-affiliated duty to protect a husband by exploring three types of women's narratives: those related to kuldevi (family goddesses), satimatas (women who have immolated themselves on their husband's funeral pyre), and heroines. In this manner, she gives the reader an in-depth view of the lives of Rajput women while exploring the commonly told stories that provide paradigms for moral action.

About the Author

Lindsey Harlan is Assistant Professor of Religious Studies at Connecticut College.

Introduction

Dominated by the great Thar Desert, the state of Rajasthan is a land of sand and rocks, parched farms and dusty grazing grounds. Its horizon outlines long plains occasionally punctuated by abrupt, rugged hills. These hills bear testimony to the land's martial history, for strewn along their crests are crumbling battlements and fortresses from which wars were won and lost over centuries of conflict.

Before 1947, the date of Indian independence from the British, what is now Rajasthan was a collection of kingdoms. While the rulers of these kingdoms had to defer to British judgment in matters political, they retained their authority in matters economic and social; categorized as princely states, the kingdoms were not subject to direct British rule. Most of Rajasthan's kings belonged to the Rajput caste, whose traditional duties are fighting and ruling. 1 The word Rajput means "son (putra) of a king (raja)" and indicates the shared Rajput assumption that although not all caste members have been princes, all have descended from kings and so have inherited royal blood.

During a year and a half of fieldwork in Rajasthan, I studied the religious traditions of women belonging to this caste." My purpose was to examine the ways in which Rajput devotional traditions reflect and influence relations between women's caste duties and gender roles. I wanted to understand how and when the foremost Rajput duty, the duty to protect a community, and the foremost female duty, the duty to protect a husband, take account of each other. Because throughout India and Indian history, Hindu tradition has articulated and sanctioned categories of caste and gender, I was interested in discovering the specific local sources of traditional authority governing the explicit and implicit decisions Rajput women make in interpreting, harmonizing, and reconciling caste and gender duties. My goals included understanding traditions Rajput women have inherited from the past and discovering if and how Rajput women have utilized and adapted past traditions to suit the contemporary circumstances facing the Rajput community.

To conduct this project I settled in at Udaipur, a small city in south- western Rajasthan. Udaipur is the former capital of Mewar, a princely state whose royal line ranks first among the various royal households of Rajasthan.' Mewar gained this distinction as a result of the unceasing resistance it launched against Muslim invaders in pre-British days. To- day Mewar retains the reputation of being the area of Rajasthan most resistant to social change.4 The staunch conservatism of Udaipur's Rajput community shows in pronounced form a persistent tension between the Rajput desire to conserve tradition and the Rajput need to adapt to a changing world.

CONTENTS

 

List of Figures ix
Note on Transliteration and Pronunciation xi
Acknowledgments xiii
Introduction 1
  1. Rajasthan and the Rajputs
25
  1. Kuldevi Tradition: Myth, Story, and Context
52
  1. Kuldevi Tradition: Interpretation and Intention
91
  1. Satimata Tradition: The Transformative Process
112
  1. Satimata Tradition: The Role of Volition
154
  1. The Heroic Paradigm: Padmini
182
  1. The Bhakt Paradigm: Mira Bai
205
  1. Conclusion
223
Appendix A: Interview Background 229
Appendix B: Interview 233
Glossary 237
Bibliography 245
Index 253

Sample Pages

















Post a Comment
 
Post Review
Post a Query
For privacy concerns, please view our Privacy Policy
Based on your browsing history
Loading... Please wait
Testimonials
My statues arrived today ….they are beautiful. Time has stopped in my home since I have unwrapped them!! I look forward to continuing our relationship and adding more beauty and divinity to my home.
Joseph, USA
I recently received a book I ordered from you that I could not find anywhere else. Thank you very much for being such a great resource and for your remarkably fast shipping/delivery.
Prof. Adam, USA
Thank you for your expertise in shipping as none of my Buddhas have been damaged and they are beautiful.
Roberta, Australia
Very organized & easy to find a product website! I have bought item here in the past & am very satisfied! Thank you!
Suzanne, USA
This is a very nicely-done website and shopping for my 'Ashtavakra Gita' (a Bangla one, no less) was easy. Thanks!
Shurjendu, USA
Thank you for making these rare & important books available in States, and for your numerous discounts & sales.
John, USA
Thank you for making these books available in the US.
Aditya, USA
Been a customer for years. Love the products. Always !!
Wayne, USA
My previous experience with Exotic India has been good.
Halemane, USA
Love your site- such fine quality!
Sargam, USA
Language:
Currency:
All rights reserved. Copyright 2020 © Exotic India