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 construction, intake, and circulate of tea. A Time for Tea unearths how the feminine tea-pluckers noticeable in advertisements—picturesque girls in mist-shrouded fields—came to represent the guts of colonialism in India. Chatterjee exposes how this picture has distracted from poor operating stipulations, low wages, and coercive hard work practices enforced via the patronage system.Allowing own, scholarly, and inventive voices to talk in flip and in tandem, Chatterjee discusses the fetishization of girls 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 center of those narratives of commute, conquest, and cost are compelling tales of girls staff. 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 methods in which 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 during the discussion.A Time for Tea will attract anthropologists and historians, South Asianists, and people drawn to colonialism, postcolonialism, hard work stories, and comparative or foreign feminism.Designated a John wish Franklin middle publication by means of the loo wish Franklin Seminar team on Race, faith, and Globalization.
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Additional resources for A Time for Tea: Women, Labor, and Post Colonial Politics on an Indian Plantation
These are stories of the plantation that need to be told. They are more important than the medium of selfhood through which they are partially ﬁltered and understood. Their translation is multiply inﬂected by power. These narratives do not assert the nostalgia of lost origins. Neither do they shriek the clarion call of good intentions. 33 Captured into the written words of an academic text that will circulate in the global marketplace, this ethnography will perform an ironic fetishistic act. Like the tea box circumnavigating the market, this book will commodify into print the stories of women and tea.
Who bears pearl dust and golden whisk to stir his gift from the south gardens? The emperor will rest soon. He turns his face to each corner, receiving the tributes of sandalwood, musk, and inlaid marble. At last he faces the south. Bowing low, Lu Yü oﬀers his gift in silence. The patron saint Lu Yü, who now sits, is joined by another ﬁgure. The newcomer wears the robes of a Trappist monk. Both monks are dressed with the greatest simplicity. Each draws out a cup and places it in front of him. : ‘‘The old Zen writer Suzuki, when asked to speak in a scientiﬁc symposium on ‘New Knowledge in Human Values,’ handled it with all the wisdom and innocent, latent irony of Zen: the humble, serious, matter-of-fact humor of emptiness.
But you are a spy, aren’t you? ’’ Women’s knowledges of village politics, and their own reﬂections about this research, teach me the most important lessons about the politics of ethnographic production: that knowledges are gendered and women’s analysis, and insights about this work is premised on the collective and mundane chatter through which their communities make decisions about uninvited strangers in their midst. Through numerous conversations about perceptions and interpretations of my presence, we sift through the contradictions of my research.