The Challenge of Chronotopicity: Female Co-Cremation in India Revisited in the Light of Time–Space Sensitive Ritual Criticism
Rituals are embedded in a particular time and space, and so are their objects and meanings. The ‘chronotope’ we focus on here is the occasional—partly self-chosen, partly societally forced—ritual death of Hindu widows along with their deceased husbands. Although never widely practiced, widow-burning...
| Главный автор: | |
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| Формат: | Электронный ресурс Статья |
| Язык: | Английский |
| Проверить наличие: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Опубликовано: |
[2020]
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| В: |
Religions
Год: 2020, Том: 11, Выпуск: 3 |
| Другие ключевые слова: | B
chronotopicity
B Satī B ritual criticism B widow-burning B India |
| Online-ссылка: |
Presumably Free Access Volltext (Publisher) Volltext (doi) |
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| 245 | 1 | 4 | |a The Challenge of Chronotopicity |b Female Co-Cremation in India Revisited in the Light of Time–Space Sensitive Ritual Criticism |
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| 520 | |a Rituals are embedded in a particular time and space, and so are their objects and meanings. The ‘chronotope’ we focus on here is the occasional—partly self-chosen, partly societally forced—ritual death of Hindu widows along with their deceased husbands. Although never widely practiced, widow-burning caught the imagination of Europeans as illustrating both Hinduism’s ‘barbarity’ and its ‘high conjugal ideals’. Although satī had been outlawed since 1829, in 1987 a new case inflamed opposing sentiments. In 2002, in a passage called ‘Ritual Criticism and Widow Burning’, Ronald Grimes drew attention to it as a rite of passage that calls for normative comments and ritual criticism. Since then, in circles of ritual studies Hindu, widow-burning has occasionally been repeated as one of the ritual practices in need of condemnation. In order to put this rare practice, banned since almost 200 years ago, back into a proper time-place perspective, both its ritual details and its sociocultural contexts are revisited. Finally, we propose some case-specific factors that could serve as retrospective ritual criticism. We conclude with a plea for time-space sensitivity. | ||
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