Love in South Asia: A Cultural History by Francesca Orsini

By Francesca Orsini

Love could be a common feeling, yet tradition and language play a very important position in defining it. Idioms of affection have an extended background, and inside of each society there's continuously a couple of discourse, be it prescriptive, spiritual, or gender-specific, to be had at any given time. This publication explores the idioms of affection that experience built in South Asia, these phrases, conceptual clusters, photos and tales that have interlocked and grown into repertoires. together with essays via literary students, historians, anthropologists, movie historians and political theorists, the gathering unravels the interconnecting strands within the historical past of the idea that (shringara, 'ishq, prem and 'love') and maps their value in literary, oral and visible traditions. each one essay examines a specific configuration and that means of affection at the foundation of style, tellers and audiences, and the enormous advent units out the most repertoires, providing the coed of South Asia with an incredible cultural heritage.

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Extra resources for Love in South Asia: A Cultural History

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Through their companions, chiefly the vidushaka, the coupl~ meet in the garden, where they discover that their affections are reciprocated. It ~s not long, however, before the interests of the higher queens interrupt the buddIng romance, as they where they discover that their affections are reciprocated. It ~s not long, however, before the interests of the higher queens interrupt the buddIng romance, as they LL Courtly love and the aristocratic household 55 discover these various trysts. The king must then placate their anger and jealousy while somehow continuing to pursue his infatuation.

D. 676-87. Indram Chatterjee, Gender, Slal'ery and La .... in Colonial India (Delhi: Oxford Universl'ty P . 1999). ress. 29 ]0 .. UII;;IJ~C, Ur:flUr:f. -OlonlGI Inala luelnlO 1999). Uxtord Un ve t P . I rSI y ress, 52 L01'e in South Asia kin-system itself, for such liaisons were deemed 'low' and unsuitable for most courtly genres, most crucially the very inscriptional genealogies which have formed the main sources of medieval history, remaining only in the longer and uncorroborated historical chronicles which purported to portray dystopic realms and corrupted times.

139. Murray quotes Southgate's definition of amrad as 'the b0y one sodomized', as opposed to 'the boy one loved passionately rwithout sodomising]', the shaMd. Murray's definition is doubly problematic in the case of the Mllmqqa'-i OeMi. As Chatterjee has pointed out, the amrad was frequently not a 'boy' at all, but a young mall <'r a slave of any age (' Alienation', pp. 62-3). Moreover, as we shall see, it is not at all clear that Dargah Quli Khan's perception of the kalawants as catamites had anything to do with real instances of sexual behaviour.

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