Abstract:<\/p>\n\n\n\n
This article explores the manner in which Peero, a denizen of nineteenth century Punjab, in her 160 Kafis tries to communicate aspects of her own story and life through the diverse cultural resources at her command. The questions of self-representation and self-fashioning are central to this text, and Peero speaks of certain events in her life by relating sagas and evoking moods familiar in the cultural landscape of Punjab. Peero, self-confessedly a prostitute, and a Muslim, came to live in the middle of the nineteenth century in the Gulabdasi dera, a nominally \u2018Sikh\u2019 sect. This remarkable move, and her relationship with Guru Gulab Das, probably generated discord that pushed Peero into inserting her \u2018self\u2019 into the 160 Kafis. An attempt is made to read Peero\u2019s crafting of her story, along with her silences, and bring out the nuances embedded in her text. The article also examines why Peero writes of her personal trauma and experience in the language of religious conflict between the \u2018Hindus\u2019 and the \u2018Turaks\u2019. This was particularly surprising as the Gulabdasi dera displayed eclecticism in its philosophical choices, and imbibed radical aspects of Vedantic monism. It also borrowed freely from hybrid religious sources including rhetoric familiar within the Bhakti movement, and the Punjabi Sufis\u2019 anti-establishment mien.<\/p>\n\n\n\n
Abstract from Sage Journals<\/a> This paper also includes translations of the poems discussed and as such has been indicated as both a primary and a secondary source.<\/p>\n","protected":false},"excerpt":{"rendered":" Abstract: This article explores the manner in which Peero, a denizen of nineteenth century Punjab, in her 160 Kafis tries to communicate aspects of her own story and life through the diverse cultural resources at her command. The questions of self-representation and self-fashioning are central to this text, and Peero speaks of certain events in Read More …<\/a><\/p>\n","protected":false},"author":13,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_et_pb_use_builder":"","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":"","_links_to":"","_links_to_target":""},"categories":[83,133,46,51],"tags":[31,23,134,149,48,26,49],"class_list":["post-1146","post","type-post","status-publish","format-standard","hentry","category-history","category-literature-written-by-courtesans","category-literature","category-secondary-sources-about-poetry","tag-courtesan","tag-history","tag-literature-written-by-courtesans","tag-piro","tag-primary-source","tag-secondary-source","tag-tawaif"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.huronresearch.ca\/courtesansofindia\/index.php?rest_route=\/wp\/v2\/posts\/1146","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.huronresearch.ca\/courtesansofindia\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.huronresearch.ca\/courtesansofindia\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.huronresearch.ca\/courtesansofindia\/index.php?rest_route=\/wp\/v2\/users\/13"}],"replies":[{"embeddable":true,"href":"https:\/\/www.huronresearch.ca\/courtesansofindia\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1146"}],"version-history":[{"count":0,"href":"https:\/\/www.huronresearch.ca\/courtesansofindia\/index.php?rest_route=\/wp\/v2\/posts\/1146\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.huronresearch.ca\/courtesansofindia\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1146"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.huronresearch.ca\/courtesansofindia\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1146"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.huronresearch.ca\/courtesansofindia\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1146"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}