Quoting Dr. Ambedkar from his article “The Rise and Fall of Hindu Women”, he argues that Hindu religion through its religious texts, such as the Manusmriti always degraded women. He thought of Manusmriti as a text which was anti-women and anti-Dalit text, where women and Dalits are degraded. Hindu scriptures like Ramayana & Mahabharata have women characters who are bold in their ways like Draupadi, Kaikeyi, even Sita for that matter and her decision to go back to mother Earth instead of giving a test of purity are instances where the woman is not agreeing to the norm laid by the society. This sort of portrayal is not given emphasis by our preachers. The character of Kaikeyi is not given any importance as she is a woman of ambition, same for Draupadi.
It gives control of the females to the males in the society. The rules of religion, caste and gender are set accordingly. The rules subdue women. They are detached from their social identity, economic freedom and political power. The women are not allowed to behave in the society without having the identity of the male members of their family.
For in one instance Ashok tells Radha that Biji is hungry. In the beginning of the film before the relationship with Sita that grew to love Radha would 've said okay and go feed Biji. In this scene Radha tells her husband to go feed her that she was busy. Another key point about Radha is she cannot bear children. Women that are not married or that can 't have children in Indian society are looked down upon.
Dalit women are rightly seen as thricely subjugated; as women, as Dalit women, and as Dalit women who perform impure tasks. Dr. B.R. Ambedkar saw Hindu caste system as a pyramid of earthen pot which is put over one another. In this structure, the privileged castes of Brahmins and Kshathriyas are at top and Shudras and untouchables at the bottom. Within each earthen pot, men are situated at the top and women of that caste lie on the bottom.
A humanitarian, a teacher and a proponent of not only North India’s major religion but also many daily-life philosophies, which till date continue to influence fundamental principles of many leaders, Guru Nanak Dev succeeded in innovating and establishing an apposite and reconcilable religious world. Through this paper, I will attempt a critical analysis of the Sant and Sufi tradition’s influence on Sikhism and commonality between the principles and teachings of Sikhism, propounded by Guru Nanak Dev. The paper focuses on the interdepending influence of the three traditions aforementioned and how that makes Sikhism so relevant today. The religious world that Guru Nanak advocated began with the doctrine of God. An interpretation was of God as
And during his Wanprasthashramhe spent his life in the service of the people. This made him complete his work of religion(Dharmakarya). He begged not only for himself but for the poor also. He used to sharethe begged food with the hungry people. Like snobbish and so-called Maharajas, he never deceived the simple and illiterate people withwordsand took anything readymade from them.
ASSESSING MANJU KAPUR’S FEMINISTIC EXPRESSIONS THROUGH THE READINGS OF PATRIARCHAL CULTURE Abstract: The patriarchal societies have a great influence on families especially on women who continuously strive for their independence in the modern era. The globalization and technology preaches women to be superior rather than to be inferior beings. But age old traditions and aeons of suppression don’t allow them to come out of male domination and at the same time cannot agree to accept their oppression. Women suffering from this kind of repressions come out with various problems. It’s rather difficult for them to revolt against traditional methods as they will be contradicted by the society.
Gopal Guru in the after word to the book finds that the narratives of Dalit women destroy the myth which certifies Dalit patriarchy as a democratic one. The physical torture that a Dalit woman goes through not only involves physical injuries but also inflicts deep psychological wounds and pain, leaving a scar of humiliation in the minds of Dalit women. Babytai recalls, “Everyday the Maharwada would resound with the cries of hapless women in some house or the other. Husbands flogging their wives as if they were beasts would do so until the sticks broke with the effort. The heads of these women would break open, their backbones would be
The representation of woman throughout the centuries has mainly been based on their feminine characteristics. The first thought that comes to mind is the “emotional woman” Historically women have been or believed to be vulnerable and known for their benevolence, whereas the beauty of women has been discussed for centuries and they are wittily referred to as the “fairer sex” On the socio-economical side, they have been playing a supportive role rather than a leading role at home, in the community and in the workplace. But the physical attributes of women i.e. beauty, were misconstrued, even abused. In some societies woman were subjected to oppressive relationships dominated by a patriarchal system.