Hinduism Women

In many cultures, the roles of women vary reluctantly. While researching the many aspects of Buddhism, the religion is sometimes practiced differently and the roles of women differs. According to Experiencing World Religions, (Molloy, 127) Buddhism is one of the world's oldest yet most significant religions thus far. It has influenced many cultures, originating from India and making its way to migrate throughout the country of Asia, and women have been involved since the very first day. In today’s society, although men are predominantly inferior over women, women are granted the same opportunities. Just like many other societies in other countries or many other religions there are discriminations and prejucial acts against women. Although, woman are offered the second class citizenship in many Buddhist traditions, a woman's role is very important when helping maintain the religion resulting in mass population of worshipers , fulfilling the duties as caregivers and also wives to their husbands, and also providing any assistance if needed in the community. (Molloy, 127)

Gender is a key aspect in anthropology of religion. It is important to understand that there is a clear distinction between sex and gender. Sex is biologically defined and gender is socially constructed. This means that society and culture have influenced the expectations of gender roles. ( Eisenchlas, 2013) In the western society, there is a clear distinction between male and female and what is expected from both gender roles, however the expectations and understandings of genders vary within religions. The understanding and meaning of gender has changed dramatically over time. According to Michelle Zimbalist Kosaldo and Louise Lamphere (1974) many ethnographic studies tell us very little about the role of women within religions, therefore there was limited understanding. The focus on women only came about in the 1970’s and 1980’s when feminist’s studies began to focus on ritual roles, restrictions and menstrual taboos to understand the role of women. The examination of gender roles within Tuareg religion is a good example to demonstrate the dynamic and understanding of gender and religion.

In all areas of life and society the treatment and well being of women have always been challenged. In many religions the role and status of its women are usually overwhelmed by the actions and roles of its men this inequality of religions between male and female allows these feelings and ideology of which sex is superior or inferior to bleed into a society’s culture thus shaping their treatment of their men and women.

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Nonetheless, within the Hindu religion, women’s roles have evolved over time and women are going against the social norm of their tradition and their way of life in hopes of being treated in the same manner that Sikh women are within Sikhism (Desai, et al., 1995). Hindu women’s traditional roles in the household in India have changed over the past century. The influence of Western scholars as well as Sikhism views on women has brought change to the overall status and role of women in Hinduism so that Hindu women can be recognized in the same way that Sikhism women are. Western scholars who have studied Hinduism have written many books and articles on the sacred scriptures including reviews on the Vedas (hymns and ritual texts) and other religious scriptures that at one point were restricted from Hindu women.

The role of women in human affairs, religious beliefs, and social practices are highly concerned by scholars when women involved religious life. “God the Father/God the Mother”, third chapter in the book The Gnostic Gospels by Elaine Pagels, examines major distinctions between Orthodox Christianity and Gnostic community in the concerns of the roles and characterizations of women by relating scriptural views and texts. While sharing a common topic of women’s role in religious life, “Images of Women in Early Buddhism and Christian Gnosticism” is an article in the book Buddhist-Christian Studies by Karen Christina Lang that discusses the major images and examines four categories of women whose participated in the religious activities of both Buddhist and Gnostics communities. In “God the Father/God the Mother”, Pagels compares the views of women between Orthodox communities and Gnostic sources.

The woman as a divine being and a consolidator of every belief that adheres to divinity is defined and explained in both Karen Christina Lang’s Images of Women in Early Buddhism and Christian Gnosticism and in Elaine Pagels’ The Gnostic Gospels. As analysis of religious beliefs, the works define the religious and cultural relevance of the woman in the origins of both Buddhism and Gnosticism, as well as the effects that the patriarchal society has changed in this original belief system. Both literatures assert that the role of the woman in religion serve the purpose of being the divine – or the evidence that Gnosticism is a symbol of the feminine, of celebrating the woman as the most significant element that created the world view as well as beliefs. The traditions set forth by both Buddhism and Christian Gnosticism all adhere to the celebration of the woman, her power, her purity, and her importance in shaping the world, and the men who have to purposely oblige to this belief and to create the tradition which the community should follow. Hence, both Lang and Pagels identified that woman, in her own vestal powers, is the main exhibitor of religious participation as well as the symbol of wisdom in humanity.

An often controversial issue within politics is how woman are viewed and treated in the Hindu religion. The role of woman in Hinduism is often disputed and positions range from quite reasonable to highly antagonistic. An often overlooked aspect is that, Hinduism is more of a way of life then a Religion. This is because Hinduism requires that we see the same reality in all the diversity of creation; that we see the same Self in all beings. Hindu women within this religion would view themselves as an important part of the family, but this is not shown through the contents of the Manusmriti. The Manusmriti directly translated is “Laws of Manu,” or “Institutions of Manu,” is regarded as the foundational

Women are not given the position of power, such as a political leader or as Brahmins who are usually males a part of the priestly caste in India with the authority to learn and teach the hymn of Vedas that is the knowledge of revelation. As the Brahmins are at the apex of status, they were given the leadership role of the discussion of knowledge where the scripture gives them superiority, thus their viewpoint representing the establishment of the values and traditions of Hinduism. Hinduism has an underlining of masculine thinking where only men can renounce the world and attain moksha or liberation from rebirth, where a woman's life are divided into three main phases of maidenhood (kaumarya), marriage (vivaha) and should the husband pass away

In Ancient India, much like many other ancient civilizations, women were dominated by men. In these patriarchal societies, women served only to please and obey her husband. Men were viewed as heros, with intelligence and strength, while their wives value was simply due to their beauty. The Ramayana, which was written in this patriarchal era, exemplifies these beliefs. It achieves this by blaming females for the unfortunate events that take place throughout the story. This Hindu story was written around 500 BC by one of the first well-known poets, Valmiki. This epic poem is written in the ancient language of Sanskrit and explores human values. Because of its lasting impact, it provides an example in the duties of relationships, and how Hindu's must be the most ideal father, brother, king, and wife. The Ramayana helped further cement the patriarchal society of Ancient India by reinforcing the belief of weak women by blaming them for the

Both Buddhism, Taoism, and Hinduism in religious context compare through origin, philosophy, and their social structures including their outlook on women. These three religious show south east Asian roots, cultural beliefs, and social conflicts and solutions.

Even though accepting the Advaita Vedanta means that there is no classification of male or female amongst people, it still sets a barrier for women because according to the Dharmasharstras, women were unfit to learn Vedic rituals and studies which are key requirements of sannyasa (Khandelwal 2004: 37). Herein lies the most significant deviation from the classical perspective of renunciation in modernity; most contemporary female renouncers, also referred to as sannyasinis, have broken out of a tradition that is characterized by the renunciation of rituals. They therefore have effectively redefined renunciation on their own terms. Like most classical renouncers, sannyasinis also build vairgya and have completely detachment from worldly materials. But unlike the classical renunciation where a renouncer would go off to the forest and be by himself, the modern day female renouncers have become more involved in social activism (Khandelwal 2004: 49). This is a clear alteration from the classical renouncer because now the female renouncers are participating in a form of actions which is still continue their cycle of karma, whereas the end goal is to stop exactly that according to the classical practices. In Khandelwal’s book Women in Ochre Robes, she uses various examples of how different women are using types of social activism throughout their practices.

Most people have seen a woman walking down the street or in a mall clad in what appears to be scarves wrapped around her head, covering her hair, ears, and neck. In some situations these women even have a veil covering up most of their face. This is becoming a common occurrence in the United States as the Islamic population grows. Some may view this as a way to make these women subservient, making it seem like they don’t have an identity or a voice. This leaves many to wonder why they would wear such a thing in modern America where women are treated as equals and do have a voice. The truth behind the headscarf does

Hinduism is so entwined in Indian culture, as I have shown, that most other cultures have a difficult time assimilating Hinduism into their own society. Even when Hinduism is assimilated into a culture, such as Hindu movements in the United States, women are sure to find discrimination in not only the traditional gurus and swamis who are teaching them, but sexist commentaries deeply ingrained in religious texts. Buddhism suffers from the opposite extreme. The Buddha originally banned women from monastic practice but later reversed his decision, allowing them to practice in separate quarters. Buddhist scriptures say very little about women, treating them as equals.

At the outset Hindu Brahmanical tradition denied women the right to asceticism. On the other hand, after many centuries, Bhakti movement