Search Results (7)

This article investigates the Sanskrit hymn, ´Srī Gurugītā, from a scholarly, scriptural, historical, and ethnographic standpoint. Mystical yogic concepts such as chaitanya-shabda (Consciousness–sound) and shravana samadhi (absorption through reading or listening to holy texts) are introduced in the context of Gurugītā recitation. The history of diverse lineages that practice Gurugītā recitation and several historical dimensions of svadhyaya (long-text chanting) and namasankirtana (short chants) are briefly introduced, and the works of Jeremy Morse and Antonio Rigopoulos are closely considered. This article deals with the significant elements of yogic awakening referenced within the Gurugītā text and the goal of liberation cited therein. Many scholars have researched Hinduism, Tantra, Bhakti yoga, and devotion. This article investigates musical devotion in the context of yogic communities dedicated to Gurugītā recitation with the aim of experiencing the inner Self. The democratization and dissemination of this practice have global dimensions. Full article

This article explores the life and influence of Indira Devi Niloy (1920–1997) who in 1949 began to encounter the sixteenth-century saint–poet Mirabai during her meditative trance states. She would recount songs, stories, and teachings that the saint gave to her as well as scenes from Mirabai’s life that she witnessed as an observer and at other times experienced directly as a participant. Their ongoing relationship would have a tremendous influence on Indira Devi as well as her guru Dilip Kumar Roy (1897–1980) and the increasingly international community that grew up around them. Their interactions and Indira Devi’s reports in turn would also significantly influence the reception and perceived continuing relevance of Mirabai as both inspiration and authorization for women’s self-realization. Additionally, Indira Devi’s own story reveals a mode of female guruhood, with a distinct absence of identification with shakti or divine incarnation, a more egalitarian model for the guru–disciple relationship, and an alternate bhakti mode of male–female collaborative leadership with Roy. Further their experiences with Mirabai offer insight into the ongoing engagement of women and men with such influential women of the past, the intersubjective nature of the traditions that surround them, and what Mirabai’s message might be for women (and men) today. Full article

Every year around 200,000 Māyāmārā Vaiṣṇavas congregate in a small village in Mājulī, Assam, India, for the annual śevā, or worship service, to Ājali Āi, a 16th-century female figure. She was the mother of Sri Sri Aniruddhadeva, the founder of Māyāmārā Vaiṣṇavism, a religious sect originating in medieval Assam that experienced royal persecution and ethnic cleansing. Among contemporary Māyāmārā Vaiṣṇavas, veneration of Ājali Āi as the mother of the founding Guru has become popular, which is somewhat puzzling since historical information about her life is scarce. Nevertheless, as Guru-Mā, Ājali Āi today has become a symbol of holiness in Māyāmārā society with community members attributing to her mahimā, translated as a divine agency, mysterious glory, or supremacy. Guru-riṇ and Mātri-ṛin, categories that are a part of the Vaiṣṇava and the larger Hindu canon, can generally explain the holiness accorded to the mother of the Guru. In the case of the Māyāmārā Vaiṣṇavas, however, they are not sufficient to explain the power in the form of mahimā that the community ascribes to her in the present day to the degree of attributing to her the power to grant wishes. This exploratory chapter argues for a systems approach to understand the phenomenon of the mahimā of Ājali Āi in contemporary Māyāmārā society. The chapter finds that socio-economic and political forces interacted with extant legends around Ājali Āi and ideas around Āi as Devi and mother in complex ways to create the community’s contemporary understanding of Ājali Āi as a holy and loving maternal figure with mahimā—one who keeps a watchful and nurturing eye over the community and grants the wishes of ardent devotees. Full article

This article examines the emergent leadership of two female gurus in South Asia who have declared their status as Śaṅkarācāryās (i.e., heads of monastic institutions) based on revelatory experiences. They have done this in order to change patriarchal monastic (akhāṛā) culture and challenge entrenched ideas of women’s inferiority in Hindu society. By combining ethnographic data and a gender studies-centered analysis of their narratives and teachings, I shall investigate the role and impact of gendered charismatic authority on modern women’s monastic lives. Their self-declarations as Śaṅkarācāryās profoundly break the conventional patriarchal mold for the type of guru women can be and the kind of authorized religious power they can have in this male-dominated role; thus, I term these gurus as “religious feminist influencers”. I argue that the gurus invoke charismatic authority by emphasizing the immediacy of the personal realization of the divine, the potency of the female body, and religious emotions, such as radical love, as sources of revelation. By “performing [these] revelation[s],” they construct alternative ways of practicing Hinduism, defined around modernist ideals such as gender equality, inclusion, and women’s rights. Moreover, they promote the normalization of women’s institutional leadership at the pinnacle of the monastic hierarchy. Full article

Inadequate consumption of micronutrient-dense and protein-rich foods such as vegetables, legumes and meat is an important contributing cause for anemia and deficiencies of vitamin A and iron in rural communities of Tanzania and Mozambique. A cross-sectional study was conducted to assess the nutritional status (anthropometrics and hemoglobin) and diets in particular micronutrient intake of female and male pigeon pea farmers from Lindi, Tanzania, and Gurué, the Zambézia province of Mozambique. A total of 1526 farmers (669 from Tanzania, 857 from Mozambique) were studied, of whom 16% were overweight and 35% were anemic. The highest prevalence of overweight and anemia, at 35% and 48%, was observed in Tanzanian and Mozambican women, respectively. Overall, only a small proportion of women and men reached the recommended daily dietary intake of vitamin A (10%), iron (51%) and zinc (44%). Multiple regression models revealed that dark green leafy vegetables (DGLVs) highly predicted vitamin A intake, whereas legumes in Tanzania and starchy plants in Mozambique were actually the dominant sources of vitamin A. Cereals covered over half of the iron and the zinc intake in both countries. An increased consumption of micronutrient-rich DGLVs and legumes, while reducing the high amounts of refined maize or polished rice, is suggested to counteract the high prevalence of anemia and overweight among smallholder farmers in East and South Eastern Africa. Full article

Controversy has swirled round the writings attributed to Guru Gobind Singh in the Dasam Granth, for not all Sikhs agree that he composed the entire text. Disputes about the Dasam Granth and its status have addressed the fact that many of the text’s compositions are concerned with gender with respect to the nature of both divinity and humans, thus playing a key role in the ongoing construction of notions of gender in Sikhism. Female voices, however, have been largely absent from this discourse despite the presence of two key gender-related themes—the figure of the goddess/sword [bhagautī], a topic throughout the text, and the nature of women [triyā caritra], the subject of the longest composition in the Dasam Granth. Through analysis of the intersection of the presence of goddesses and women but the relative absence of female voices in Dasam Granth exegesis, this paper demonstrates that the ongoing reception of the Dasam Granth has been a site for both proclaiming idealized constructions of gender equality, but also instantiating constructions of femininity that run counter to this ideal. Full article

This article revolves around the narratives of Sabita (Muslim), Radha (Hindu) and Sharleen (Christian), migrant women in their mid-forties, who have been working as maids, cooks and cleaners in middle-class housing colonies in Kolkata, a city in eastern India. Informal understandings of gendered oppressions across religious traditions often dominate the conversations of the three working-class women. Like many labourers from slums and lower-class neighbourhoods, they meet and debate religious concerns in informal ‘resting places’ (under a tree, on a park bench, at a tea stall, on a train, at a corner of a railway platform). These anonymous spaces are usually devoid of religious symbols, as well as any moral surveillance of women’s colloquial abuse of male dominance in society. I show how the anecdotes of struggle, culled across multiple religious practices, intersect with the shared existential realities of these urban workers. They temporarily empower female members of the informal workforce in the city, to create loosely defined gendered solidarities in the face of patriarchal authority, and reflect on daily discrimination against economically marginalised migrant women. I argue that these fleeting urban rituals underline the more vital role of (what I describe as) poor people’s ‘casual philosophies’, in enhancing empathy and dialogue between communities that are characterised by political tensions in India. Full article