Bejarano 1 Jessica Bejarano M.

Tweed WST4002 11/15/11 Becoming a Fierce Goddess: Finding Empowerment for Hindu Women Introduction to View of Women in Religion Women face oppression in a great number of arenas. Religion is one of those institutions and it began with the construction of the religious books. If you consider any of the main religions, you can find scriptures seeking to exhibit faults in women. Sometimes so blatant its jarring. In the Hindu religion, which is our focus here, the code of Manu instructs women to be subjects to their fathers, then husbands, and finally their sons; they are never free of subjugation (Stepaniants, 239). It is also present in many Judeo-Christian texts. According to the orthodox Jewish prayer said daily by men I thank thee, o lord, that thou hast not created me a woman (Stepaniants, 239). Its in this idea that much of mens ability to oppress is based. It seems as though they feel they are entitled to it via religious compact. In the New Testament we are instructed wives, submit yourselves unto your husbands, as unto the Lord. For husbands are the head of the wife (Stepaniants, 239). The Koran has similar instructions and ideas. Another aspect to consider is that the image of God himself is that of a male and thus the church is headed by a man. He is referred to, as I have, in male terms and in masculine pronouns, we are his children. The Christian creation story has Eve play the role of Adams helper and its her actions that force them out of Eden. Its within these barriers that men gain their power and use it to back up their acts of oppression against women. These ideas are written in religious texts and preached about by the

Bejarano 2 mainly male, patriarchy of religious institutions. From the presented Hindu ideas, women are told be accepting of the oppression they receive from fathers, husbands and sons. Its also clear that women are not represented in these hierarchies to the extent men are. They worship in equal amounts, but lack equal representation. This issue is increasingly important as we progress toward a more globally connected world. We, as USA citizens, can find many role models that command strength (ie. Katy Perry, Lady Gaga, etc). However, in India, the political and social power is closely intertwined with the religion, primarily Hinduism. In the United States it is true that religious beliefs come into play in politics, but it has not limited womens access like it has in India and other cultural nationalists countries. In order to examine and find alternates to oppression for these women we will examine their current political roles, the possible role models from Hindu and local folklore texts, and present how these can and are being utilized. Hindu Women in Politics Today Next, I want to discuss the role of women in governmental politics. Its only within the last 20 years that women have begun to enter in substantial numbers. However, they still only represent 4-8% of total candidates (Berglund 385-403). They have yet to employ the power to gain certain rights, mainly those in which women would be equal to men. Within Hindu societies, and many societies in which culture and government are intertwined, we find Cultural Nationalism. It is defined as a homogeneous culturewhere claims of community are made on a basis of shared culture (Hansen). This is the basis for the political realm of India and is why the Hindu religion is considered part of government. Within cultural nationalism, there are politically based religious groups mainly ran by men. Women are

Bejarano 3 involved in the Patriotic Association of Voluntary Women, which goes by the acronym RSS (Hansen). They continue the role impressed by men by emphasizing a womens role as mother and caretaker. The RSS is riddled with issues that oppress and further the view of the submissive women. The RSS teaches to create a brotherhood, it does not seek to make women active citizens of the society (Hansen). They feel women should be responsible for family affairs and child raising and that inclusion in government distracts from this, as these things are individualistic and self-centered (Hansen). But, there is a light at the end of the tunnel. In light of the limitations and primacies of the RSS, 30-40% of its members are girls who spend a good amount of time travelling around the country (Hansen). Next we should examine the story of Savita. When her story was taken for the film Shakti, she was 9 years old (Shakti: the Power of Women). Her local priest in India informs us that girls are stained by menstruation which marks them with sin. Marrying as a child of 7,8, or 9 is part of their tradition and keeps them pure. Girls in rural India may be married and having children by 14. She was forced into marriage at 7, which she seemed pained by. These girls have no choice and no other option. Their culture seeks to keep them as pure as Sita. They cannot have sinned or they will be outcast from their community and are likely to be sold into prostitution and left to die. They often have a life expectancy of 45 years old (Shakti: the Power of Women). These girls have no option of empowerment. Within Indias political realm, women have yet to make a true impact. There is always the anomaly, but for the most part they are still under large amounts of control. What seems like inclusion is actually still greatly allocated and monitored. Women have yet to find a position in which they can freely express their strengths and ideas. They may have some social fluidity in activism, but this often doesnt mean actual policies, the ability for policy change, or for

Bejarano 4 protection under certain policies. With the ability for political inclusion, women could help girls like Savita and begin to create policies to protect women. This begins with the formation of their voice and that can only be reached with the empowerment to do so. Women in Hindu Rituals and as Goddesses Another issue to explain is that there are alternatives to Sita and they are based in the religious texts for which men first attained their power. Actually, in many texts, women are the focus and they express a large amount of power and representation. Although in many cases their power is limited, its true that they exist and express possibilities for change. In the Hindu religion, forests play a key role in ritual, of vrat, performance. Its within the forest that many practitioners gain their success. In the Robert Menzies article, which discusses these forest paradigms, we see the power in which women can possess (Menzies 139158). According to Menzies, vrats are transmitted via women and men are less affective and perform them incorrectly (Menzies 139-158). Men require assistance and often have to perform them in pairs. This illustrates the power women posses within Hindu religion and as practitioners, which can be a rare find. Another interesting aspect of Hindu religion is the ability of women to marry a divinity. Women can marry Yellamma (a goddess) and embody her to those who follow her within communities (Ramberg). According to Ramberg, these women are gifted by their families in order to cure some kind of affliction. This dedication is the key to their ability to possess power. These women can inherit land, pass on their names (if no males to do it), they act as heads of households, and can arrange marriages (Rambert). It is only within these realms that women can attain these heights of power within Hindu societies. This type of dedication comes with a cost.

Bejarano 5 They act as both wife and widow to the divinity, and often as prostitutes. It is within the act of widow and prostitute that gives them power and value (Ramberg). When we see prostitute, we attach all of our societys ideas about it, but within this religious realm it is the way in which these women can have land to pass in and money to arrange marriages. Take this comment into consideration, When my mother died, my uncles thought, she is the only child, if I were married someone would take my mother's property, but if I were left [to Yellamma], if I were tied, I could continue my mother's land. Her property would come to me. They tied. I was tied when I came of age. In the beginning I didn't understand. When I came from working in the fields, sitting in front of the house, I used to watch those women who had gone to Bombay to work. They used to come visit their relatives, I saw them and thought, if I go to Bombay, I could earn as they do; I could wear good clothes like them. Maybe my life would improve, because at that time our condition was very bad. I decided to come (Rambert). As you can see, the women gain from this situation and enter it willingly. They dont have pimps or curators, as seen within western prostitution, but again, have a sort of power in deciding when/where it happens and with whom. This is in stark contrast to Indias red light district, in which young girls are sold into prostitution, often when seeking other forms of lifestyle instead. Lastly, we will take a quick look at a few of the deities that are women. Well start with the widely used and accepted goddess which all girls are suggested to follow. This is Sita, who is used to push male dominance and is used to continue the cycle of male domination and submission to men. There are, however, a number of folklore goddesses that can be used to

Bejarano 6 empower. Kali, Durga, Draupadi and Dravidian are all goddesses who exhibit a fierceness lacking for Hindu women (Diesel). These women transformed into divinities after unjust treatment by men, such as being abandoned, deceived, betrayed, insulted, raped or killed. Draupadi challenges women to critique male violence and work to heal society; she also provides tools to question existing power structures (Diesel). Durga and Kali defeat evil demons that men cannot overcome (Diesel). These goddesses present womanhood free of the demands of men and the ties of being a wife and mother. These goddesses present alternatives to the Sita idea. There are numerous resources and texts which hold stories of women similar to these. In marrying a deity, women personify the goddess to locals and hold a position of power over their own lives. Its these areas of empowerment that might be most effective in a culturally nationalist area. Finding alternative role models from within the accepted arena could allow for a smoother transition and a broader acceptance. Discussion: Implications for Women and Girls Thank you o lord, that you have not made me a woman. So far we have seen that, within religious texts, women are viewed as somehow deficient or subordinate. This is perpetuated within the Hindu nationalist culture. Women play a marginal role in politics. The women used in political arenas is mainly to further the Sita ideal of chastity and motherhood. They only represent some 5% of candidates. Shakti, refers to the creative energy of females. It is the reason why when women are utilized they can attain great things. Women can be found in local organizations, many of which are strong and are forward thinkers. They often seek to start awareness programs, self-help groups, and programs against domestic violence like trafficking

Bejarano 7 and child prostitution (Berglund 385-403). They focus on feminist issue like awareness programs for sexual health and education for rural women and children. They seek to start selfhelp groups to unify and strengthen the woman in an area. Women also fight against domestic violence, sex trafficking, and child prostitution or marriage. There are a number of social politics in which women are involved that focus Shakti to solve social problems. These women have begun to utilize an alternative idea for a role model and have been successful. There are a number of female based organizations in which women seek to assist women. SEWA, or the Self Employed Womens Association, was started in 1972 and now has 70,000 members (Shakti: the Power of Women). This group asserts that women should be active in their government. They offer banks and give dividends to its members, allowing for economic status (Shakti: the Power of Women). Another aspect of female political action, is whats referred to as eco-feminism. The eco-feminist group Navdanya, has 60,000 workers in which they use Shakti to protect the planet (Shakti: the Power of Women). Lastly, as part of political action, we will discuss SWATE, whos founder Christi, preaches the truth that through education women can protect themselvesbetter we die struggling, fighting for justice, then starving or by violence (Shakti: the Power of Women). Remember Savita? Well it is within the teachings of Kati, Durga, etc. that girls like her might find another way, a way of empowerment. It is possible to find solutions to these social problems and it starts with the empowerment of women and their inclusion in politics or social activism, as stated above. Women have been able to find a place in social politics, through their Shakti. SEWA, Navdanya, and SWATE are ran by women and seek to empower women. SEWA offers economic support. Navdanya wishes to teach women to protect their livelihoods by protecting their community and SWATE has the best message of all, better we die struggling, fighting for

Bejarano 8 justice (Shakti: the Power of Women). These groups have all employed the message of female power, which can be found in the goddesses discussed above and below. If the women of the Hindu nation all threw out the Sita mentality and sought to find other role models within their religious books, they could unify in strength. It is only within the existing realms that people can begin to pursue change. If women in India want to find power and use, it cant come from somewhere the rest of the society would shun. So, I present they use the existing texts and notions to do this. Draupadi is a means of healing society and to speak out against male violence. She exists already and can be sited with ease to question power structures. Durga and Kali have more strength and power than that of their male deity counterparts. Another chance for empowerment can be found when viewing the marriage of women to Yellamma. She gives women an existing means to have equal power as men. It is within the rare realm of the Hindu culture of marrying a devi, that women can live without a husband. While the presence of prostitution is disheartening, these women still live with more power than surrounding women with husbands. Also, quickly, I want to express what a woman marrying a female deity might one day give to the lost lesbians of India as a means of empowerment. The life given to Savita doesnt have to happen in such great numbers if more women sought to use their Shakti. If more women channeled the goddesses of power; if more Hindu women tried to challenge the male hierarchy; if they used these fierce role models to enact and enforce policies to protect children and other woman. Its not impossible, but it starts with a single change or challenge that builds backing and strength. This strength can be found in Shakti, in Durga, Draupadi, and Kali. It can be found in the sons, brothers, and fathers of cursed

Bejarano 9 and harmed women. It can be found in the formation of social groups of protection, education and knowledge. It was important for me to examine an area and religion that many people in the west are generally unfamiliar with. The easy road would have been to stay within the widely accepted Judeo-Christain religions. But the women of the Hindu nation are striving and struggling at numbers that deserve attention, as you can see here. With opening this portal I hope to allow others to begin to search for alternative measures to relieve the oppression of these women. Its possible for more research to be done within this religious context and for more in depth solutions to be found, but this is a place to start. Women in the Hindu nation can find these role models and can use them as empowerment. They just have to unify and attempt to do it. It could begin with the RSS or with SWATE or some other social group. If thats possible, it can be assumed that the small number of successes within the 5% of candidates could also attempt to share these ideals. Empowerment is needed and it may be found in these goddesses.

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Works Cited Berglund, Henrik. "Including Women; Strategies of Mobilization within the Hindu Nationalist Movement." India Review. 8.4 (2009): 385-403. Print. Diesel, Alleyn. "Tales of Women's Suffereing:Draupadi and other Amman Goddesses as Role Models for Women." Journal of Contemporary Religion. 17.1 (2002). Print. Hansen, Thomas. "Controlled Emancipation: Women and Hindu Nationalism." European Journal of Development Research n.pag. Academic Search Premier. Web. 18 Oct 2011. Menzies, Robert. "Forest Paradigms in Vrat Kathas." Journal for the Study of Religion, Nature and Culture. 4.2 (2010): 139-158. Print. Ramberg, Lucinda. "When the Devi is Your Husband: Sacred Marriage and Sexual Economy in South India." Feminist Studies 1-34. Academic Search Premier. Web. 18 Nov 2011. Shakti: the Power of Women. , 2004. Internet resource. Stepaniants, M.T. "Image of Women in Religious Consciousness: Past, Preesent, and Future." Philosophy East & West 42.2 (1992): 239. Academic Search Premier. Web. 18 Nov

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