The Role of Women in Hinduism and Judaism - Essay Example

Khuloud Boutros Religions of the World March 15th Women’s Role in Hinduism and Judaism Religion has been an integral part of human history since the dawn of civilization and this explains the relevance of studying gender roles in religion. Different religions have different positions, niche and role for different genders but the role of women has been of great concern to anthropologists and historians. Admittedly, different cultures and religions have considerably conflicting views on the role of women, and even within a single religion, one can observe different fractions holding different views. From this, one has to infer that the religious views on gender roles are vulnerable to the influences of time, culture, technology, education, and various other factors. This work intends to look into the role of women in Hinduism and Judaism. In order to understand what views the religions hold, the work primarily focuses on religious texts rather than contemporary social reality. This is so because what is practiced in the society is often slightly different from what is prescribed. Admittedly, Hinduism and Judaism are much older than many other religions. (Tuyizere 66). Women in Hindu religion A look into the position of women in Hindu religion will provide the researcher with a number of contradicting views because while women enjoy equal status with men in some places, cultures, and texts, they seem to face many restrictions in some other cases. The reason may be that Hinduism is not a single religion, but is a union of various religions possessing considerably different views. Anyway, Vedas and Upanishads are considered as the basic tenets of Hinduism, and hence, the research on any subject in Hinduism should begin there. To begin with, a look into Vedas shows that a daughter is considered inferior to a son. To illustrate, Rig Veda presents the reader with a number of prayers for the birth of sons (Rig Veda I.91.20; III.1.23). These brave and religious sons are considered important because a son is necessary to perform religious rites to the ancestors. Thus, without a son, salvation of ancestors becomes a difficult task (Rig Veda V.85.25). As a result of this position, there is a degree of uneasiness associated with the birth of a girl child (Atharva Veda. VIII. 6. 25). Similarly, a look into Atharva Veda shows various charms and rituals in order to ensure the birth of a son (Atharva Veda VIII.6). Despite these differences, one can find references indicating equal position enjoyed by boys and girls in the Vedic society. For example, Atharva Veda (XI.5.18) shows that girls spent their early years in Brahmacharya ashram like boys. In addition, among Taittiriya Brahmins, Upanayana sacrament was necessary for a woman, the non-performance of which could result in a lowering of her social status (Taittiriya Brahmins II.3.10). In addition, one can see that married women were allowed to continue their studies. The women who continued studies for their whole life are termed Brahmavadini (Knower of the Ultimate) and Rishi (Seer). Some examples from Vedas are Apala (Rig Veda VIII.91.7), Lopamudra (Rig Veda I. 1. 179), Ghosha (Rig Veda X.39-40), Indrani and Shachi ((Rig Veda X. 145). When marriage and family life in Vedas are taken into consideration, one can see that Vedas place husband and wife on equal footing where a mutual loving relationship is promoted (Rig Veda X. 55.24). However, the contrasting views on the position of women in Hindu religion becomes visible when one analyzes the various forms of marriage described in Vedas. The first form, as described in Rig Veda (I. 116) is Rakshasa. This involves forcefully taking away the bride. Admittedly, here woman is presented as something like a possession which can be taken away on force. However, in the same Rig Veda, one can find Swayamvara, which is in sharp contrast to the former. In this form, the bride chooses the person she wants to be her life partner according to her free will (X. 27.12). However, the third form of marriage, that is, Prajapatya indicates the features of a highly structured society. In this form, father offers his daughter to the bridegroom with the order that they should always remain as inseparable companions in performing their religious rites (X.85.1-47). At this juncture, one comes to the realization that child marriage is not supported in Vedas. It is possible to reach this conclusion through the marriage hymns in Rig Veda (X. 85). When a daughter leaves for her in-laws’ house, the words of her parents are “go to the house to be a mistress there and rule over all the members of the family as ocean rules over all the rivers” (Rig Veda X. 85). Evidently, these words can be spoken only to a mature and fully grown up woman. Admittedly, monogamy is seen as the normal practice in Vedic society because all the marriage rituals seen in Rig Veda associate only one husband and one wife. However, a thorough analysis proves that there are rulers and elite people practicing polygamy (Rig Veda I. 104.3). In addition, one can see Atharva Veda (III. 18.1-6) offering various charms for women to get more attention of their common husband. In addition, polyandry and widow marriages are found to be accepted practices. To illustrate, Rig Veda (X. 85) shows Surya marrying Ashwins and Rudasi marrying Maruts (I.167.6). Similarly, one can see Vedas directing the widow to marry the one who holds her hand (Rig Veda X.18.7). However, again the Hindu religion surprises the observer by introducing the strange funeral ritual of Sati, as seen in Atharva Veda (XVIII.2.1). It requires a woman to lie by the side of her husband’s corpse on the funeral pyre. However, the most interesting point is the large number of goddesses seen in Hindu religion and the influence of feminine on gods. In other words, the religion accepts the fact that the Supreme Reality (Brahman) presents itself in both male and female form. Moreover, all the major gods in Hinduism have a female counterpart. To illustrate, Lord Shiva has Parvathy, Lord Vishnu has Lakshmi, and Lord Brahma has Saraswathy. Saraswathy is the goddess of music, drama and science and Lakshmi is the goddess of wealth and prosperity. In addition, there is Durga, Kali and Dasha Maha Vidgas as powerful goddesses. From the analysis, it becomes evident that Hindu religion finds no theoretical issues in worshipping women. In other words, femaleness is not considered inferior to maleness in Hindu religion and mythology. Before winding up, it is wise to look into what Manusmriti, otherwise called Manav Dharam Shastra, says about the position of women. This is the earliest known work on Dharma in Hinduism and is considered the most authoritative depiction of Dharma. Just like Vedas, Manusmriti also provides a conflicting picture which is more inclined to discrimination. At one place, it says “yatr naryasto poojyantay, ramantay tatr devta” (3.56) (where women are honored, gods are pleased to reside in that household). However, one can see various other places in the Manusmiriti where feminine is considered inferior. To illustrate, it says (2.213), it is female nature to seduce men and hence, the wise should never be unguarded in the company of females. In addition, 2.214 says that women have the class character of leading men astray, and both fools and wise men are victims. 5.151 goes even harder, saying girls should be in the custody of their father when children, their husband when married, and their son as widows. Finally, there is 5.158 which stipulates that women have no right to perform any religious rituals. Her only duty identified is to please her husband. In fact, except for a few exceptions, all the points in Manusmriti are against women. As far as the right of inheritance is considered, again it is seen that there is contradiction. Taittiriya Samhita (VI.2.1.1.1) points out that women possess no right of inheritance. Similarly, Rig Veda advises brothers not to give any share to sisters because sisters are to join a different family in future. Though there is no right to inherit property, women have absolute right over the gifts they receive at the time of their marriage (Rig Veda VIII.91.1; X.85.26). In fact, one has to assume that it is this gift which later turned into Stridhan (bride price) in the society because Vedas do not support Stridhan directly. At this point, it is necessary to consider how the caste system in Hinduism affects the life of women. The main castes identified in Hinduism are Brahmins (priests and teachers), Kshatriyas (rulers and warriors); Vaisyas (traders) and Sudras (laborers). Out of these people, the lower castes are called Dalits in general. A report from the Disabled Peoples’ International state that the lower social status of women and practices like Stridhan (dowry) result in evils like female feticide and infanticide. In addition, women of lower castes are the victims of atrocities like rape and looting. Though practices like untouchability are abolished by law, the religious backing of the ideology acts as a hurdle in improving the situation, and the lower caste women are the most affected ones (Jones). From the analysis of Vedas, one reaches the finding that the religious and social life of women in Vedic society was not more restricted than that of men. They enjoyed almost all the social rights and privileges like men, gained education, moved freely, interacted with all people, and took part in social activities. However, as already seen, there is ample evidence to show that there I contradiction even within the same text. Therefore, despite the great degree of equality offered by Vedas, women had to endure various hardships in the real society, ranging from Sati, dowry, restrictions from education and social interaction, and so on. However, these subjugations were the result of the ambiguity that exists in the founding principles and the influence of various cultures from time to time. As stated in the beginning of the analysis, Hinduism is not a single religion, but a union of various pagan beliefs, and hence, the differences are well understood. Women in Judaism Admittedly, position of Judaism on the role of women is no less confusing than Hinduism. While the central texts of Judaism- Talmud, Mishnah, Tanach, and Responsa- acknowledge the special qualities of females, which make them superior to men, there are various places where their social position and roles are considered considerably different from that of men. To illustrate, Berakhot (17a) points out that Almighty will give greater reward to the righteous women than to righteous men. In addition, there is the claim that women have more faith (Sifre, 133), more powers of discernment (Niddah 45b), and more intuition (Shabat 33b). Moreover, Yebamot (62b) points out that the life of a man without a wife is devoid of happiness and blessing, and that one should love ones wife as oneself. A look into the Jewish teachings proves that Within the Jewish culture, mothers passed the familial lines to the new generation and this led to the use of the name of mothers to refer to the different Jewish people and priests. A description of the Jewish women’s role can be done by looking at the different stages of Judaism, as each had a special position for women (Hay 86). During the biblical time in the Judaism religion, few women were mentioned using their names or even the role they played in the public. Those who were mentioned included matriarchs such as Sarah, Rebecca and Rachel and the mothers of prominent personality in the Hebrew community like Leah and Abigail. In addition, the public women in Judaism met little opposition due to gender (Idinopulos, Thomas and James 212). Despite these encouraging points, the educational opportunities for Jewish women were limited as compared to men who were taught to read, write and learn how to manage their families. Though women were provided with religious laws as they were deemed essential for their daily lives in the synagogues and beyond, the context of the Mishnah and the Talmud view women as inadequate and could therefore not be allowed to study the Mishnah (Limor 63). Regarding women’s education of Torah, Mishnah (3:4) points out that anyone who teaches his daughter Torah is teaching her lasciviousness. Thus, when there is a reward offered on one side, there is trouble on the other side. In fact, there are only three mitzvoth (commandments) for women to fulfill. They are lighting candles, separating a portion of dough, and sexual separation during menstrual period. Out of these, a man can perform the first two if no woman is present. In addition, one can see that all these commandments are related to home and family. When this point is combined to the fact that females have limited roles in Synagogue and education, one gains the insight that the main role of female as identified in Judaism is looking after the household. According to Judaism, the more mitzvoth one is given to fulfill, the more privileged one is. That means there is the indirect connotation that men are more privileged than women are. In fact, women are not required to perform some mitzvoth like attending worship services, reading Torah and reciting some prayers, and hence, they cannot lead services (Limor 58). This makes it clear that women have very little to do in Synagogues and community services. It is necessary to read this point along with the fact that men and women are often separated using a curtain called mechitzah during prayers or women are given place in a second floor balcony (Limor 59). While women are allowed to see men during prayers, men are not allowed to see women during prayers. In addition, one can see that according to Jewish tradition, women are not allowed to be witnesses in rabbinical courts, and a woman’s transcription of Torah is unfit for ritual use according to Talmud (Gittin 45b). In an ordinary marriage, there are three conditions a man should fulfill in order to acquire a woman. They are money, a contract, and sexual intercourse. Though Judaism does not allow women opportunities like Swayamvara as offered by Hinduism, it stipulates that a woman can be acquired only with her consent (Kiddushin 2a-b). Normally, the money a woman receives indicates her acceptance of the man. The second important thing is Ketubah, or, the marriage contract. This agreement includes the husband’s obligations to the wife in the marital life, in support for children, inheritance upon death, and the wife’s support in the event of divorce. Thus, this acts as an encouragement for women and a reminder for men in marital life. While Hinduism insists that wife should work to please her husband at any cost in marital life, Judaism identifies the husband as responsible to provide his wife with food, clothing and sexual relations (Ex. 21:10). It is seen that Judaism is much more civilized than many other religions and societies in the world in this regard. According to Judaism, a woman has ownership over any property she brings to the marriage, and possesses the right of marital sexual relations. On the other hand, the man is devoid of this right and has no right to force his wife to engage in sex with him (Limor 61). However, when it comes to divorce, one gets a picture which is highly discriminating. Firstly, only a man can initiate divorce proceedings and a wife cannot. Secondly, a man can divorce his wife for any reason or no reason. It simply involves writing a bill of divorce named Get and handing it over to the wife. This Get normally states that the woman is free to marry another man (Limor 65). The difficulty in this case is that a man can impose divorce on his wife without her consent. However, this is not possible the other way. A woman cannot initiate divorce proceedings against her husband without his consent. Though it is possible to compel the husband to divorce his wife through a rabbinical court in some cases like sexual incompatibility and violation of marital obligations, the situation becomes complex when the husband is missing or presumably dead. In this case, the woman cannot get divorce under Jewish law as only the husband can initiate divorce. Thus, divorce law in Judaism is largely discriminatory. In the traditional Jewish culture, women were homeschooled and taught how to handle domestic roles and responsibilities, which tied them to domestic tasks. Education for the women was based on the Halacha and Minhagim doctrines that were meant to enable them to learn how to run their homes. However, secularization and the emergence of the western influence has led to prosperous changes in the educational system in Judaism, and, this has led to the emergence of girl child education and the development of the Torah educational curriculum for girls (Idinopulos, Thomas and James 212). Conclusion From the analysis, it becomes evident that the positions of Hinduism and Judaism on the role of women are not static. They change from time to time and place to place. Anyway, though both the religions are ready to acknowledge the importance of respecting women, both are highly cautious about allowing important social roles to females. The reason put forward by both the religions is that women have the class character of luring men’s attention and men easily become lustful in the presence of women. Therefore, both the religions tend to give women minor roles like looking after children and household, and keep women away from public sphere. However, time, education, and technology significantly influenced these religions, and hence, there are new roles for women including playing essential religious roles in shrines and temples. Works Cited Atharva Veda Samhita. Trans. William D. Whitey. Cambridge: Harvard University, 1905. Print. English Babylonian Talmud. Halakhah.com, Talmudist. Web. 08 April 2014. Hay, Jeff. Hinduism. Farmington Hills, MI: Greenhaven, 2006. Print. Idinopulos, Thomas, Brian C. Wilson, and James Constantine Hanges. Comparing Religions: Possibilities and Perils? Leiden: Brill, 2006. Print. Jones, Rochelle. “The Intersection of Caste ad Women’s Rights in India.” Women with Disabilities. Disabled Peoples’ International Asia-Pacific Region, 07 Feb. 2014. Web. 08 April 2014. Limor, Ora. Mary and the Jews: Story, Controversy and Testimony. The Historian, 6(2006), 55-71. Sastri, Ramachandra. Manusmriti, New Delhi: Vidya Vihara, 2000. Print. Taittiriya Brahmana. Ed. Subramania Sarma. Web. 08 April 2014. PDF file. The Hymns of the Rig Veda. 2nd Ed. Trans. Ralph T. J. Griffith. Kotagiri: Munshiram Manoharlal Publications, 1896. Print. Tuyizere, Peace. Gender and Development: The Role of Religion and Culture. Kampala: Fountain Pub Limited. 2007. Print. Read More