By Piya Chatterjee
During this inventive, ethnographic, and ancient critique of work practices on an Indian plantation, Piya Chatterjee offers a worldly exam of the creation, intake, and stream of tea. A Time for Tea finds how the feminine tea-pluckers noticeable in advertisements—picturesque ladies in mist-shrouded fields—came to represent the guts of colonialism in India. Chatterjee exposes how this photo has distracted from negative operating stipulations, low wages, and coercive hard work practices enforced by way of the patronage system.Allowing own, scholarly, and inventive voices to talk in flip and in tandem, Chatterjee discusses the fetishization of ladies who hard work lower than colonial, postcolonial, and now neofeudal stipulations. In telling the overarching tale of commodity and empire, A Time for Tea demonstrates that on the middle of those narratives of go back and forth, conquest, and cost are compelling tales of girls employees. whereas exploring the worldwide and political dimensions of neighborhood practices of gendered exertions, Chatterjee additionally displays at the privileges and paradoxes of her personal “decolonization” as a 3rd global feminist anthropologist. The ebook concludes with a longer mirrored image at the cultures of hierarchy, strength, and distinction within the plantation’s villages. It explores the overlapping approaches wherein gender, caste, and ethnicity represent the interlocked patronage method of villages and their fields of work. The tropes of coercion, consent, and resistance are threaded in the course of the discussion.A Time for Tea will attract anthropologists and historians, South Asianists, and people drawn to colonialism, postcolonialism, hard work reports, and comparative or overseas feminism.Designated a John wish Franklin heart ebook by way of the loo desire Franklin Seminar workforce on Race, faith, and Globalization.
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Extra resources for A Time for Tea: Women, Labor, and Post Colonial Politics on an Indian Plantation
Curtailed supply would make the commodity more dear, and indeed, more desirable. With all its accoutrements of porcelain jars and delicate cups, bamboo whisks and brocade, the culture around tea drinking would come to signify the consuming pleasures of discovery. ’’ 3 A commodity that was alluring because of its very distance from the familiar would be slowly transformed into the signiﬁer of a quotidian and very English deﬁnition of civil manners, genteel taste: the penultimate icon of civilization itself.
The Chinese imperial court also received what they viewed as tributary oﬀerings from European envoys. Jesuit travelers stocked the emperor’s summer palaces in Jehol and Yuang Ming Yuan. In these palaces, the ‘‘occidental’’ goods were placed in baroque displays 36 like inverse precursors of Victorian museums that would oﬀer to their public a visual catalogue of the material signs of travel, trade, and conquest. The opium and tea trade, in one famous triangle of exchange, would pave the way for both the unraveling of dynastic rule in China and the planting of tea in its Indian colony.
Vowing to meditate for seven years without sleeping. In his ﬁfth year, the hapless monk, overcome, struggling against his mortal weakness of sleep, tore oﬀ his eyelids. 6 These folk histories, rooted in the earth and the wanderings of monks, suggest that tea drinking was a potent and quotidian presence in the social worlds of rural China. . ’’ 7 Cultivation on small family-owned plots of land and circulation on river routes created expanding trade networks in southern China. Wholesalers bought tea from small farmholdings and sold consignments to merchants, who paid their tax obligations in home provinces in cash at the capital.