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9. “The Noble and Devoted Women Whom I Learned to Know, to Esteem, and to Love”

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Bombay Anna
This chapter is in the book Bombay Anna
Anna’s schoolroom in the palace complexwas the marble-flooredgrand hall of one of the many temples—Wat Khoon Chom Manda Thai,Temple of the Mothers of the Free. This beautiful wat(temple) was locatedbehind the inner wall of the Grand Palace, within the royal harem. Theking’s children who were old enough were expected to attend Anna’s classes.But anyone in the harem was welcome to come to the schoolroom, just toobserve or to participate. Anna and the king shared a strong belief in theenormous value of learning. The king encouraged his various wives andconcubines to go to the lessons, and Anna welcomed them. Many womendid come. Initially, the mothers brought their children and stayed withthem to give them the support and encouragement the presence of amother can provide. But it was also true that many women without childrenbegan to come to the schoolroom, and many mothers stayed long after theirchildren were comfortable without them there. The lessons, the teacher, andher son were fascinating novelties in an existence that for many women grewvery stale.Nang Harmwas the name the Siamese used to refer both to the place, theinner palace, and to the people who lived in it. There is no direct translation,but Nang Harmhas been variously translated as “Veiled Women” (a badtranslation—there were no veils) or as the “Inside” or as “women of the In-side.” Dan Beach Bradley offered his own translation: “all the wives of theking are designated Nang-ham,—literally a lady forbidden, that is forbiddento go out of the palace” (Bradley, Bangkok Calendar,1863).The absence of a direct or literal translation highlights the fact that we donot have a cultural concept that matches the Siamese institution called NangHarm. Haremis an impossible word in English. Virtually all Western images118nine“The Noble and Devoted WomenWhom I Learned to Know,to Esteem, and to Love”
© 2019 University of California Press, Berkeley

Anna’s schoolroom in the palace complexwas the marble-flooredgrand hall of one of the many temples—Wat Khoon Chom Manda Thai,Temple of the Mothers of the Free. This beautiful wat(temple) was locatedbehind the inner wall of the Grand Palace, within the royal harem. Theking’s children who were old enough were expected to attend Anna’s classes.But anyone in the harem was welcome to come to the schoolroom, just toobserve or to participate. Anna and the king shared a strong belief in theenormous value of learning. The king encouraged his various wives andconcubines to go to the lessons, and Anna welcomed them. Many womendid come. Initially, the mothers brought their children and stayed withthem to give them the support and encouragement the presence of amother can provide. But it was also true that many women without childrenbegan to come to the schoolroom, and many mothers stayed long after theirchildren were comfortable without them there. The lessons, the teacher, andher son were fascinating novelties in an existence that for many women grewvery stale.Nang Harmwas the name the Siamese used to refer both to the place, theinner palace, and to the people who lived in it. There is no direct translation,but Nang Harmhas been variously translated as “Veiled Women” (a badtranslation—there were no veils) or as the “Inside” or as “women of the In-side.” Dan Beach Bradley offered his own translation: “all the wives of theking are designated Nang-ham,—literally a lady forbidden, that is forbiddento go out of the palace” (Bradley, Bangkok Calendar,1863).The absence of a direct or literal translation highlights the fact that we donot have a cultural concept that matches the Siamese institution called NangHarm. Haremis an impossible word in English. Virtually all Western images118nine“The Noble and Devoted WomenWhom I Learned to Know,to Esteem, and to Love”
© 2019 University of California Press, Berkeley

Chapters in this book

  1. Frontmatter i
  2. Contents xi
  3. Illustrations xiii
  4. Preface xv
  5. Acknowledgments xix
  6. 1. Introduction: A Life of Passing 1
  7. 2. Ancestors: A Methodist, a Soldier, and a “Lady Not Entirely White” 11
  8. 3. A Company Childhood 29
  9. 4. Daughter of the Deccan 42
  10. 5. Love and Bombay, at Last 56
  11. 6. Metamorphosis: “A Life Sublimated above the Ordinary” 70
  12. 7. A Teacher and a King 88
  13. 8. A Job in a Palace 104
  14. 9. “The Noble and Devoted Women Whom I Learned to Know, to Esteem, and to Love” 118
  15. 10. Settled in Bangkok 136
  16. 11. The Paths to Good-bye 153
  17. 12. An American Writer 167
  18. 13. The Canadian Grande Dame 186
  19. 14. “Shall We Dance?”: Anna and U.S.-Thai Relations 207
  20. Appendix One. The Magnificent Charter: How the British Got to India 225
  21. Appendix Two. The Women of British India 235
  22. Select Bibliography 245
  23. Index 261
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https://doi.org/10.1525/9780520933996-012

Chapters in this book

  1. Frontmatter i
  2. Contents xi
  3. Illustrations xiii
  4. Preface xv
  5. Acknowledgments xix
  6. 1. Introduction: A Life of Passing 1
  7. 2. Ancestors: A Methodist, a Soldier, and a “Lady Not Entirely White” 11
  8. 3. A Company Childhood 29
  9. 4. Daughter of the Deccan 42
  10. 5. Love and Bombay, at Last 56
  11. 6. Metamorphosis: “A Life Sublimated above the Ordinary” 70
  12. 7. A Teacher and a King 88
  13. 8. A Job in a Palace 104
  14. 9. “The Noble and Devoted Women Whom I Learned to Know, to Esteem, and to Love” 118
  15. 10. Settled in Bangkok 136
  16. 11. The Paths to Good-bye 153
  17. 12. An American Writer 167
  18. 13. The Canadian Grande Dame 186
  19. 14. “Shall We Dance?”: Anna and U.S.-Thai Relations 207
  20. Appendix One. The Magnificent Charter: How the British Got to India 225
  21. Appendix Two. The Women of British India 235
  22. Select Bibliography 245
  23. Index 261
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