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Different societies treat women in different ways. Why western women enjoy full equality with men and their social status is not dictated by the religion, women in the East cannot have the same privileges. Partially, such a position was developed due to male dominance as a provider of a family and partially, by the religious norms, that were obviously developed during the rise of patriarchy.
Women of Northern India have experienced a considerable level of progress over the past few decades. However, despite these improvements to their situation in life, there is still a considerable level of social and cultural barriers that are handicapping their progress within what is clearly a male-dominated society.
For instance, one of the main problems that arise when examining the situation of women in Karimpur is the fact that there is a considerable level of disparity in the survival rates between male and female children. The survival rate of small girls is at an all-time low and this is primarily due to the social and cultural view regarding the value of male children and the cost associated with having female children.
The main issue at hand is the culturally prevalent dowry system associated with marriage where the parents of a female child have to pay the family of the groom a considerable sum in order to accept the burden of their daughter into the mans family.
While there have been attempts to remove this particular aspect of Indian culture, its prevalence (especially in the Northern parts of India) has resulted in a sociological demand for male instead of female children.
The end result is a disparity in the survival rates wherein some female babies are outright killed, starved and neglected in order to preserve more for the male children by their families. It is due to this low level of cultural respect accorded to women that, for the most part, their role in Karimpur is basically that of a housewife who takes care of the home.
Despite the high rates of literacy among women in Karimpur, there has been a little progress in ingratiating women into better levels of their society. What is present is a male-dominated culture that views women as being second class citizens within their own country. It can even be argued that, in a particular context, a woman is viewed as a form of property, wherein her subservience is an absolute requirement when it comes to being married.
The end result is that when it comes to the patriarchal system in Karimpur, there is definite evidence of repression when it comes to the rights of women, an emphasis is placed on the value of men over women and how women within Karimpur should behave based on the repressive social rules accorded to them.
Some of these rules include, but are not limited to:
- A focus on preserving ones decency (i.e. a woman preserving her virginity)
- The need to be subservient to her husband in public
- The way in which they should place an emphasis on caring for their family instead of pursuing their career
- Female modesty is an essential characteristic when out in public.
When looking at the situation of women in Karimpur and examining the current patriarchal nature of its society, it can be seen that it bears a strong resemblance to various cultural underpinnings associated with the Muslim religion.
In fact, it is often stated that it was due to the influences of Islamic culture and religion that altered the socio-cultural landscape of India from a period wherein men and women had equal rights and roles in Indian society to that of the presently patriarchal society that exists today.
Evidence of this assertion can be seen in the various Hindu Goddesses such as Annapurna, Ganesha and Maya, who are seemingly a combination of male and female characteristics. It should also be noted that prior to the rise of a patriarchal society, it was widely believed that when it came to spiritual and religious rituals, it was necessary for both men and women to participate in order to achieve the proper rights.
Women during this period were thought of as having the same rights as men and, as a result, this was reflected in the manner in which they were integrated into various religious ceremonies and their role in the society.
When examining the goddesses, it can be seen that their roles are primarily focused on fertility, growth, and sexuality. The domain of female goddesses can thus be ascribed as primarily focusing on home life and how women help to sustain society by giving birth and their roles as assistants in local family farms.
This particular sentiment is shared in Northern Indian society wherein the role of women is relegated to caring for children, taking care of the household and helping grow crops.
When viewing the current situation of women in Northern India prior to the influences of Islam, it can be stated that a form of regression has occurred wherein the male-dominated society has resulted in a lack of sufficient avenues of improvement for women. Such a position is further solidified based on religious and cultural views regarding the role of women and, as such, has contributed to the decline in gender equality in the country.
It should be noted though that there have been some attempts to improve the situation of women through the use of educational programs, as well as their inclusion in various professions. This can be seen in the rise of female doctors, politicians, programmers, as well as other similar professions that used to belong primarily to men.
Despite this, the situation for women in Karimpur is still seeking for a significant improvement given the relatively backward nature of their treatment when compared to western standards. Do note though that the current treatment of women in India is not exclusive to the country itself, within other societies in Asia such as Indonesia, China, Japan, and Malaysia, there is a considerable level of male dominance.
One of the few exceptions can be seen in the Philippines where there is a considerable level of equality between males and females (as seen in the case of their gender-neutral pronouns), which was a direct result of the countrys own earlier socio-cultural history prior to the arrival of the Spanish, men, and women within the country regarded each other as equals.
It is from this perspective that when examining the case of Karimpur and India as a whole, there is a definite possibility that the current issue of gender bias can be resolved. What is needed to bring this about is social and political will to implement the necessary changes.
Roles of Women in Buddhism
When examining Buddhism and how it viewed women, it can be seen that there is a certain level of dissimilarity between Buddhist traditions and those that were showcased in Northern Hindu society.
For one thing, the birth of a female child in Buddhist tradition was not looked upon as a form of misfortune, rather, both male and female children were thought of as equal. This was seen in the way in which Buddhism openly advocated for the education of women in the various affairs of her husband so that she could assist and take care of the business should he be indisposed.
In addition, it was even shown that women had just as many rights as men when it came to education, birth and the attainment of spirituality; as seen in the case of Buddhism, it is openly accepting women into its various sects (such a practice though differs based on the sect). Women, in essence, were almost given the same rights and privileges as men; however, a closer examination of the practice still reveals a certain degree of discrimination.
For instance, while early Buddhist traditions emphasized that both men and women were equal in their respective human rights and that female children were just as important as male children, the fact remains that the role of women under Buddhist traditions was often associated with home life.
In other words, the good associated with women when it came to Buddhism was how they took care of their respective households, the fact that they gave birth to sons and daughters and the manner in which they contributed to a happy and fulfilling household. In other words, early Buddhist traditions placed an emphasis on how women were good based on their contributions to the marriage.
This is not to say though that Buddhism relegated unmarried girls into some sort of unappealing category. Early Buddhist traditions did state that women had the right to own possessions, own businesses and be independent of their family should they choose. The promotion of such a practice became a great boon to many women; this resulted in a greater level of socio-cultural equality.
The basis behind such practices was the focus of Buddhism on the concept of non-discrimination wherein people should view other people, not through the lens of caste, gender or livelihood; rather, they should view them through their heart, which placed an emphasis on love, understanding, and friendship.
It is due to this that Buddhist traditions had a massive impact on the various communities in India that practiced it, which enabled women to be elevated to higher positions in society. It can actually be considered one of the reasons behind the female liberation movement in India that focuses on establishing more rights for women in social and lawful context.
Thus, when examining the early way of life of women under Buddhism, it can be seen that it differs significantly from practices seen in present-day India, which state that certain religious rights and social practices are exclusive to men only. Women under Buddhism could practice religious rites, as well as have the same freedoms in their society.
The relevance of equal rights is particularly relevant at present when taking into consideration the sheer level of infanticide that is occurring in patriarchal societies such as India, where male children are viewed as valuable while female children are thought of as nothing more than a burden. If the perspective of Buddhism is implemented, this would result in fewer deaths as a result of a misguided belief system regarding the value of males over females.
One way of viewing why womens rights are important in Buddhism is to examine the Buddhist concept of karma and how it applies to the treatment of people. Basically, under this particular tenet, whatever you do to people will come back to you. As such, if you do bad things to people bad things will happen to you and vice versa.
Under the context of the treatment of women, the concept of karma becomes the fundamental fulcrum by which their treatment is evaluated. Acts such as repression, discrimination, abuse, and the denial of opportunities are viewed as generating bad karma, which will rebound upon the person committing it. It is due to the fact that equal rights and opportunities are given to women so that a person, in turn, will be given the same opportunities.
While this may seem to be slightly self-serving, since the persons actions are not done primarily out of altruism, the fact remains that this is one of the reasons why under Buddhism women are thought of as equals.
Female celestial Buddha and bodhisattvas
In this section of the paper, a focus will be on the various celestial Buddhas and bodhisattvas and how they are applicable to what men learn about women.
The first of the Buddhas and bodhisattvas is Samantabhadr+, who is considered as the Great Mother . Under the school of thought that reveres Samantabhadr+, she is seen as the ultimate void of the mind that transcends aspects related to nature or gender.
What this means is that the various meditative practices that Buddhists tend to practice inevitably point towards Samantabhadr+ since it is through meditation that a person is able to attain a state of emptiness that enables them to transcend earthly concerns and be able to understand the nature of reality from a different perspective.
This association between women and enlightenment is a particularly good correlation when viewed from the perspective of a man since it creates the idea that contentment, awareness, and peace can be found in a woman. This helps to create a certain level of endearment since men begin to consider that it is only through a proper relationship with a woman, founded through mutual respect, that a peaceful state of being can be attained.
The second female Buddha of note is Akashadatesvari who is considered as the consort of Vairocana. What is interesting about the relationship between Akashadatesvari and Vairocana is how both are seemingly in a mutually symbiotic relationship. Vairocana, also known as the white Buddha, is considered as the sun of the cosmos while Akashadatesvari is also known as the lady of infinite space.
It is through Vairocana that heat and light radiate in all directions while it is Akashadatesvari that occupies the space from where the light falls. Thus, Akashadatesvari embodies the concept of spiritual receptiveness. Do note that the light originating from Vairocana is considered as the light and heat of wisdom and love.
It is due to this that Akashadatesvari is considered as the whole of the universe that is receptive of the light from the sun and stars and grows because of it. One way of understanding how a man would view this in relation to a woman is to take into consideration the old saying that a woman multiplies what is given to her, if you give her a house she will make it into a home; if you give her food she will make a feast .
When examining the relationship between Akashadatesvari and Vairocana, it is obvious that the same principle of multiplication is at work wherein Akashadatesvari multiplies what Vairocana gives to her and makes it even better.
A man would view such a relationship as one that is mutually beneficial where having a relationship with a woman and treating her right would result in considerable benefits for him as well. This concept of benefit is at the heart of an understanding of a womans role, since from this perspective, women are not viewed as useless at all, rather, they are portrayed as a force multiplier that brings a person greater fortune.
The third Buddha that is of interest of this paper is Locana, she is called the one with a vision . This particular description is apt in her case since she supposedly embodies straightforward awareness over things. She is the consort of Aksobhya who is described as the Buddha of transcendental wisdom. Combined, they are considered inseparably connected since wisdom is considered nothing without sufficient awareness.
When looking at this particular relationship from a male perspective, one way of interpreting it is that a man would be nothing without a woman.
For instance, in the case of the previous section involving the treatment of women in Northern India, women are relegated into the status of the property by which a man can get rid of them (i.e. divorce) at any time with no ill consequences but a considerable level of shame is placed on the woman.
When looking at the relationship between Aksobhya and Locana, a woman, in this case, is not considered as a form of property, rather, she is considered a valued and needed an extension of the man.
The last female Buddha that will be talked about is Tara, who is at times called the Saviouress . The concept attributed to this particular female Buddha is that of helping people to help themselves out of their current problems or adverse situations. Basically, Tara is the Buddha that enables people to come to the realization of how to resolve their current issues on their own.
From the perspective of a man viewing a woman through the lens of Tara, it can be thought that a woman would be someone that a man can go to for advice, consultation or basically just someone that will hear them out when it comes to their various difficulties in life.
The manifestation of Tara in women is thus as an individual that is there for them, someone who will hear them out whenever they need it and will give them proper guidance to help them succeed in life.
After going over the various aspects related to how a female Buddha can be correlated with how men can view women, it immediately becomes obvious that the main message that is being given by Buddhists through the portrayal of the relationships is that women are equals and that being with them and vice versa enhances who we are as people and this results in a far better outcome rather than attempting to go on living life alone.
For instance, when examining the concept of the archetypal Buddha, it can be seen that it is a combination of both male and female aspects, which are unified into one individual. While it is not outrightly stated, it is implied that the two are greater together than they are apart. This implies that women and men, in general, are meant to be together and it is through the combination of the two that a better version of them is born.
It is rather unfortunate though that such a viewpoint is not similarly shared in the examples of Northern India that were shown in the previous section of this paper. After going over everything that has been mentioned so far, it can be seen how a religion portrays women with a considerable level of influence on how they are viewed in a socio-political context. It is already well understood that religion does play a substantial role in influencing people.
It is from this viewpoint that when examining the case of Northern India and the various tenets associated with Buddhism that one obvious solution to helping women in that area of the world would be for the local Hindu religion to place a greater emphasis on the equality between men and women rather than emphasizing the differences between the two.
Conclusion
Based on what has been presented in this paper, it can be stated that granting specific rights to women is in part influenced by the society and culture that they are born in.
Fortunately, as seen in the case of India and the development of Buddhism, the religious culture that defines a particular society tends to change over time into something completely different and by extension, this also impacts the manner in which the rights and freedoms given to women are applied.
For example, despite women in India showing that they are just as capable as men when it came to certain tasks, the same gender stereotype preconception continues to exist within the country.
Such aspects are continued to be seen less and less at present as women continue to gain more ground when it comes to their careers and civil rights and, as such, this can be considered evidence of a shift in Indian society, which had a distinct impact on religious socialization.
When examining the concept of change in the way in which womens rights are viewed by religions (i.e. Hindu and Buddhism in this case), it can be stated that this is applicable to nearly all modern societies in which over hundreds of years womens rights has gone through various iterations and changes.
Womens rights in these religions as they are today cannot even be considered as similar to the original religious culture within their respective societies. As such, it can be hoped that the way in which women are treated in Northern India, which is a direct result of their religion, can be changed in the future which should help immensely in improving their positions in the society.
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