The Historylogy Podcast

Sati written by Meenakshi Jain - Book Review

Episode Summary

A review of the book 'Sati: Evangelicals, Baptist Missionaries, and the Changing Colonial Discourse' written by Meenakshi Jain.

Episode Notes

'Sati: Evangelicals, Baptist Missionaries, and the Changing Colonial Discourse' is not a work on Sati per se. It does not address, in any depth, issues of the possible origins of the rite; its voluntary or mandatory nature; the role, if any, of priests or family members; or any other aspect associated with the actual practice of widow immolation. Its primary focus is the colonial debate on sati, particularly the role of Evangelicals and Baptist missionaries. It argues that sati was an exceptional act, performed by a miniscule number of Hindu widows over the centuries. Its occurrence was, however, exaggerated in the nineteenth century by Evangelicals and Baptist missionaries eager to Anglicize and Christianize India.

Order links of the book 'Sati: Evangelicals, Baptist Missionaries, and the Changing Colonial Discourse' below:

Amazon India:
Hardcover

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Hardcover

AryanBooks.com
Hardcover

Amazon USA:
Hardcover

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Episode Transcription

Coming up: A review of the book 'Sati: Evangelicals, Baptist Missionaries, and the Changing Colonial Discourse' written by Dr. Meenakshi Jain.

Namaste Friends. My name is 'Shinil Subramanian Payamal' and you are listening to the Historylogy podcast.

Before I proceed, a full disclosure: This book was bought with my own money and not been provided to me by the author or publisher.

Little bit about the author:

Meenakshi Jain is a historian interested in cultural and religious developments in Indian history. In 2020, she was awarded Padma Sri by the Government of India for her contributions in the field of literature and education. Her recent publications include – Vishwanath Rises and Rises: The Story of Eternal Kashi (2024); The Hindus of Hindustan (2023); Vasudeva Krishna and Mathura (2021); Flight of Deities and Rebirth of Temples (2019); The Battle for Rama: Case of the Temple at Ayodhya (2017); and Rama and Ayodhya (2013).

About the book:

QUOTE

Lord Bentinck’s Regulation XVII of 1829, which declared sati a criminal offence, marked the culmination of a sustained campaign against Hinduism by British Evangelicals and missionaries anxious to Anglicize and Christianize India. The attack on Hinduism was initiated by the Evangelist, Charles Grant, an employee of the East India Company and subsequently member of the Court of Directors. In 1792, he presented his famous treatise, Observations on the State of Society among the Asiatic Subjects of Great Britain. A harsh evaluation of Hindu society, it challenged the then current Orientalist policy of respecting Indian laws, religion, and customs set in motion by the Governor General, Warren Hastings. Grant argued that the introduction of the language and religion of the conquerors would be an obvious means of assimilating the conquered people to them. He was joined in his endeavours by other Evangelicals, and Baptist missionaries, who began arriving surreptitiously in Bengal from 1793.

This is not a work on Sati per se. It does not address, in any depth, issues of the possible origins of the rite; its voluntary or mandatory nature; the role, if any, of priests or family members; or any other aspect associated with the actual practice of widow immolation. Its primary focus is the colonial debate on sati, particularly the role of Evangelicals and Baptist missionaries. It argues that sati was an exceptional act, performed by a miniscule number of Hindu widows over the centuries. Its occurrence was, however, exaggerated in the nineteenth century by Evangelicals and Baptist missionaries eager to Anglicize and Christianize India.

UNQUOTE

This brilliant book stands out for its nuanced approach to understanding the sociopolitical and cultural dynamics surrounding sati. Through a thorough analysis of historical documents, missionary reports, and colonial records, Dr. Jain presents a critical narrative on how British Evangelicals and Baptist missionaries engaged with the practice and sought to influence colonial policy.

The author also explores the reactions and resistance from various Indian communities to the missionary discourse and colonial interventions. By highlighting the perspectives of Indian reformers, traditionalists, and other stakeholders, the book provides a well-rounded view of how sati was perceived and contested within Indian society itself.

Some of the things I personally found interesting:

  1. Was sati a religious obligation? For a considerable period, the religio-legal texts contained no definitive reference to sati.
  2. The increasing incidence of sati has been attributed to contact with Muslim culture. Hindus subjugated and displaced by Muslim invaders, it is argued, displayed “an exaggeration of their traditional concern for female chastity” and a loss of their “cultural prestige led high-caste Hindus to kill girl babies and young widows.”
  3. Though instances of sati were reported from among the Marathas, they attempted to prohibit the custom. The celebrated queen, Ahalya Bai discouraged it, and vainly tried to dissuade her widowed daughter from mounting the pyre. Before the 18th century ended, two Maratha states — the Peshwa’s personal domains and Tanjore — had prohibited sati.
    The Raja of Tanjore described sati as “a barbarous and inhuman rite.” He told his wife not to sacrifice herself when he died.
  4. There is a whole separate chapter titled “Sati as Described in Foreign Accounts” which mentions the earliest historical account of sati available, by Diodorus of Sicily, describing an incident that occurred in 316 BC, after the death of Alexander the Great. The next definitive account of Sati after Diodorus appears to have been the Moroccan traveller, Ibn Battuta. There is also reference to sati in Ceylon. The first new European account of India in centuries was by the Venetian traveller, Marco Polo. There are some accounts of sati from Central and South India in the fifteenth century. The Venetian merchant, Nicolo Conti, was the first foreigner to visit Vijayanagar and write an account of it.
  5. W. H. Sleeman, the well-known colonial administrator, after he was compelled to grant permission to a widow while serving in Jabalpur District in November 1829 wrote this:
    QUOTE
    I must do the family the justice to say that they all exerted themselves to dissuade the widow from her purpose, and had she lived she would assuredly have been cherished and honoured as the finest member of the whole house. There is no people in the world among whom parents are more loved, honoured, and obeyed than among the Hindoos; and the grandmother is always more honoured than the mother. No queen upon her throne could ever have been approached with more reverence by her subjects than was this old lady by all the members of her family as she sat upon a naked rock in the bed of the river, with only a red rag upon her head and a single white sheet over her shoulders.
    UNQUOTE
  6. East India Company officials in India also demonstrated a resolve to control missionaries. The Governors of most provinces remained convinced that India could be held only as long as the natives believed there was no danger to their religion. Lord Hastings and Lord Amherst encouraged missionary educational efforts but not attempts at proselytisation.
  7. The French Jesuit, Abbe Dubois severely criticised Baptist attempts to paint Hindus in “the blackest and the most odious colours.”
    More people, Dubois claimed, died in France and England every month through suicide and dueling than widows burnt in a year.

In short, the sati issue was the most forceful created by the Evangelical-Utilitarian alliance to validate British rule in India.

"Sati: Evangelicals, Baptist Missionaries, and the Changing Colonial Discourse" is a significant contribution to the study of colonial India, offering readers a deep and reflective look at how cultural practices were entangled with colonial ideologies and missionary agendas. Jain’s scholarly rigour and balanced approach make this book an essential read for anyone interested in the intersections of religion, colonialism, and cultural transformation.

In conclusion, Meenakshi Jain’s work provides a valuable and critical perspective on the legacy of colonialism in India, shedding light on the complex and often contentious interactions between British missionaries, colonial authorities, and Indian society. Her detailed research and thoughtful analysis make this book a significant addition to the field of colonial and postcolonial studies.

I give this book 4.5/5.

The hardcover version of this book is available for around Rs. 850/- on Amazon India and for Rs. 995/- on Flipkart. But I highly recommend that you buy the book directly from the publisher's website i.e. AryanBooks.com where it is available for only Rs. 795/-. The book is available for around $37.00 USD on Amazon USA. At the time of recording this review, the book is NOT available in Kindle and Audible format. I have given the respective buy links in the show notes. Please check them out for the latest prices.

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