Wendy Doniger (2016). Redeeming the Kamasutra. Oxford University Press. pp.39–140. ISBN 978-0-19-049928-0. Archived from the original on 21 December 2019 . Retrieved 20 November 2018. The lugs were a bit longer than what I would normally feel comfortable with, but I pulled the trigger and am happy that I did. Doniger and Sudhir Kakar published another translation in 2002, as a part of the Oxford World's Classics series. [108] Along with the translation, Doniger has published numerous articles and book chapters relating to the Kamasutra. [109] [110] [111] The Doniger translation and Kamasutra-related literature has both been praised and criticized. According to David Shulman, the Doniger translation "will change peoples' understanding of this book and of ancient India. Previous translations are hopelessly outdated, inadequate and misguided". [76] Narasingha Sil calls the Doniger's work as "another signature work of translation and exegesis of the much misunderstood and abused Hindu erotology". Her translation has the folksy, "twinkle prose", engaging style, and an original translation of the Sanskrit text. However, adds Sil, Doniger's work mixes her postmodern translation and interpretation of the text with her own "political and polemical" views. She makes sweeping generalizations and flippant insertions that are supported by neither the original text nor the weight of evidence in other related ancient and later Indian literature such as from the Bengal Renaissance movement – one of the scholarly specialty of Narasingha Sil. Doniger's presentation style titillates, yet some details misinform and parts of her interpretations are dubious, states Sil. [112] Reception Across human cultures, states Michel Foucault, "the truth of sex" has been produced and shared by two processes. One method has been ars erotica texts, while the other has been the scientia sexualis literature. The first are typically of the hidden variety and shared by one person to another, between friends or from a master to a student, focusing on the emotions and experience, sans physiology. These bury many of the truths about sex and human sexual nature. [64] [65] The second are empirical studies of the type found in biology, physiology and medical texts, focusing on the physiology and objective observations, sans emotions. [64] [65] The Kamasutra belongs to both camps, states Doniger. It discusses, in its distilled form, the physiology, the emotions and the experience while citing and quoting prior Sanskrit scholarship on the nature of kama. [65] Y. Krishan (1972). "The Erotic Sculptures of India". Artibus Asiae. 34 (4): 331–343. doi: 10.2307/3249625. JSTOR 3249625.

Contrary to popular belief, the Kama Sutra explores many aspects of love, marriage, and a connection with a partner.

The text states that there are two sorts of "third nature", one where a man behaves like a woman, and in the other, a woman behaves like a man. In one of the longest consecutive sets of verses describing a sexual act, the Kamasutra describes fellatio technique between a man dressed like a woman performing fellatio on another man. [89] The text also mentions same-sex behavior between two women, such as a girl losing her virginity with a girlfriend as they use their fingers, [90] as well as oral sex and the use of sex toys between women. [91] Svairini, a term Danielou translates as a lesbian, [92] is described in the text as a woman who lives a conjugal life with another woman or by herself fending for herself, not interested in a husband. [93] Additionally, the text has some fleeting remarks on bisexual relationships. [90]

I echo the other comments that the crown is too small / difficult to grab, but otherwise there is not much to complain about. a b Wendy Doniger (2016). Redeeming the Kamasutra. Oxford University Press. pp.20–27. ISBN 978-0-19-049928-0. Archived from the original on 21 December 2019 . Retrieved 20 November 2018. I had ignored it up until now because the 47mm lug-to-lug scared me and my scrawny 6-inch wrists away, but when I saw it on sale for the price of a nice bracelet, I asked to try it on and was asking to be rung up within seconds. Being a wife, her life, conduct, power over the household, duties when her husband is away, nuclear and joint families, when to take charge and when not to

a b Wendy Doniger (2016). Redeeming the Kamasutra. Oxford University Press. pp.21–23. ISBN 978-0-19-049928-0. Archived from the original on 21 December 2019 . Retrieved 20 November 2018.

Kama – signifies desire, wish, passion, emotions, pleasure of the senses, the aesthetic enjoyment of life, affection, or love, with or without sexual connotations. [35] Gavin Flood explains [36] kāma as "love" without violating dharma (moral responsibility), artha (material prosperity) and one's journey towards moksha (spiritual liberation). The first English version by Richard Burton became public in 1883, but it was illegal to publish it in England and the United States till 1962. [97] Right: a French retranslation of 1891.

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Because of the folded end links however it does rattle a bit which could be off putting to some. I do however like the sound of the rattle as it reminds me of the sound of armour clinking about when worn. I know many people have swapped them out for a Strapcode bracelet with custom solid end links and I do intend to try one out and compare them in the near future. Keep a lookout for that review. The dial comes in a beautiful burgundy gradation on a textured finish. All the other features are the same as the rest of the range such as the day/date cutout that is surrounded by a polished frame as well as the hands and indices. a b Michel Foucault (2012). The History of Sexuality: An Introduction. Knopf Doubleday. pp.57–73. ISBN 978-0-307-81928-4. Archived from the original on 9 January 2019 . Retrieved 22 November 2018. Rocher, Ludo (1985). "The Kāmasūtra: Vātsyāyana's Attitude toward Dharma and Dharmaśāstra". Journal of the American Oriental Society. 105 (3): 521–529. doi: 10.2307/601526. JSTOR 601526.