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South and Southeast Asian Languages and Societies Commons™
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Articles 1 - 4 of 4
Full-Text Articles in South and Southeast Asian Languages and Societies
Book Review: Kirin Narayan, Everyday Creativity: Singing Goddesses In The Himalayan Foothills (Kirin Narayan), Coralynn V. Davis
Book Review: Kirin Narayan, Everyday Creativity: Singing Goddesses In The Himalayan Foothills (Kirin Narayan), Coralynn V. Davis
Faculty Journal Articles
No abstract provided.
Strategic Deployments Of "Sisterhood" And Questions Of Solidarity At A Women's Development Project In Janakpur, Nepal, Coralynn V. Davis
Strategic Deployments Of "Sisterhood" And Questions Of Solidarity At A Women's Development Project In Janakpur, Nepal, Coralynn V. Davis
Faculty Contributions to Books
No abstract provided.
The (No) Work And (No) Leisure World Of Women In Assi, Banaras, Nita Kumar
The (No) Work And (No) Leisure World Of Women In Assi, Banaras, Nita Kumar
CMC Faculty Publications and Research
In the riverside neighborhood (mohalla) of Assi, in the south of Banaras, families of the following professions are to be found: the preparation and retail of foods such as: milk, sweets, tea, paan, peanuts and snacks; clerical work in offices or shops; private professional work, such as priesthood, teaching, boating, cleaning toilets; and crafts, such as masonry, weaving, making and maintaining jacquard machines, carpentry, and goldsmithy. All this work is done by men in the public sphere. In Banaras, the observable and articulated sphere of activity called "work" (kam) largely exists for men only. Men are …
'Listen, Rama’S Wife!’: Maithil Women’S Perspectives And Practices In The Festival Of Sāmā-Cakevā, Coralynn V. Davis
'Listen, Rama’S Wife!’: Maithil Women’S Perspectives And Practices In The Festival Of Sāmā-Cakevā, Coralynn V. Davis
Faculty Journal Articles
As a female-only festival in a significantly gender-segregated society, sāmā cakevā provides a window into Maithil women’s understandings of their society and the sacred, cultural subjectivities, moral frameworks, and projects of self-construction. The festival reminds us that to read male-female relations under patriarchal social formations as a dichotomy between the empowered and the disempowered ignores the porous boundaries between the two in which negotiations and tradeoffs create a symbiotic reliance. Specifically, the festival names two oppositional camps—the male world of law and the female world of relationships—and then creates a male character, the brother, who moves between the two, loyal …