Francis X. Clooney
- Published in print:
- 2005
- Published Online:
- April 2005
- ISBN:
- 9780195170375
- eISBN:
- 9780199835379
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195170377.001.0001
- Subject:
- Religion, Theology
Analyzing six Hindu and Christian hymns, Clooney asks questions such as: How have Hindu theologians made room for a feminine divine alongside the masculine, and why? How has Christian thinking about ...
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Analyzing six Hindu and Christian hymns, Clooney asks questions such as: How have Hindu theologians made room for a feminine divine alongside the masculine, and why? How has Christian thinking about divine gender differed from Hindu thinking? What might contemporary feminists, including goddess worshippers and experts in the field of thealogy, learn from the goddess traditions of India? It begins by looking at three specific goddesses as they are presented and addressed in religiously and theologically rich hymns from the Sanskrit and Tamil traditions: Sri Laksmi, the eternal consort of Lord Visnu and life-giver to Him and all the world, praised in the Sri Guna Ratna Kosa (“Treasury of the Jewels That Are Sri’s Qualities”) by Parasara Bhattar (61 verses; 12th century); the great Goddess Devi, in whom the world and gods too exist and flourish, praised in the Saundarya Lahari (“Wave of Beauty”) attributed to Sankara (100 verses; c. 10th century or before); the lovely Tamil Goddess Apirami, who illumines the innermost mind and heart, praised in the Apirami Antati (“Linked Verses for Apirami [the Beautiful One]”) by Apirami Bhattar (100 verses; 18th century). Set alongside the Hindu hymns are three Marian hymns, the ancient Orthodox Christian Akathistos hymn to the Mother of God (6th century); the Stabat Mater, picturing Mary standing by the cross of her son (13th century); the Mataracamman Antati (“Linked Verses in Honor of the Queen among Women, the Goddess [of Mylapore]),” a Tamil hymn praising Mary as the (new and real) mother of Mylapore, a center of Hindu orthodoxy in south India (19th century). Clooney shows how Goddess traditions can be drawn into fruitful conversation with Christian tradition, taking a fresh look at the veneration and theology of Mary, the Mother of Jesus and Mother of God, as displayed in three famous Marian hymns from the Greek, Latin, and Tamil traditions. The further question thus arises, How might the study of Hindu goddesses affect Christian thinking about God and Mary? This is a book to read for its insights into the nature of gender and the divine, for the power of the hymns themselves, and for the sake of a religious adventure, an encounter with three Goddess traditions and Mary seen in a new light.Less
Analyzing six Hindu and Christian hymns, Clooney asks questions such as: How have Hindu theologians made room for a feminine divine alongside the masculine, and why? How has Christian thinking about divine gender differed from Hindu thinking? What might contemporary feminists, including goddess worshippers and experts in the field of thealogy, learn from the goddess traditions of India? It begins by looking at three specific goddesses as they are presented and addressed in religiously and theologically rich hymns from the Sanskrit and Tamil traditions: Sri Laksmi, the eternal consort of Lord Visnu and life-giver to Him and all the world, praised in the Sri Guna Ratna Kosa (“Treasury of the Jewels That Are Sri’s Qualities”) by Parasara Bhattar (61 verses; 12th century); the great Goddess Devi, in whom the world and gods too exist and flourish, praised in the Saundarya Lahari (“Wave of Beauty”) attributed to Sankara (100 verses; c. 10th century or before); the lovely Tamil Goddess Apirami, who illumines the innermost mind and heart, praised in the Apirami Antati (“Linked Verses for Apirami [the Beautiful One]”) by Apirami Bhattar (100 verses; 18th century). Set alongside the Hindu hymns are three Marian hymns, the ancient Orthodox Christian Akathistos hymn to the Mother of God (6th century); the Stabat Mater, picturing Mary standing by the cross of her son (13th century); the Mataracamman Antati (“Linked Verses in Honor of the Queen among Women, the Goddess [of Mylapore]),” a Tamil hymn praising Mary as the (new and real) mother of Mylapore, a center of Hindu orthodoxy in south India (19th century). Clooney shows how Goddess traditions can be drawn into fruitful conversation with Christian tradition, taking a fresh look at the veneration and theology of Mary, the Mother of Jesus and Mother of God, as displayed in three famous Marian hymns from the Greek, Latin, and Tamil traditions. The further question thus arises, How might the study of Hindu goddesses affect Christian thinking about God and Mary? This is a book to read for its insights into the nature of gender and the divine, for the power of the hymns themselves, and for the sake of a religious adventure, an encounter with three Goddess traditions and Mary seen in a new light.
Rachel Fell McDermott
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195134346
- eISBN:
- 9780199868056
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195134346.001.0001
- Subject:
- Religion, Hinduism
This collection presents 145 brief Bengali lyric poems dedicated to the Hindu goddesses Kālī and Umā. The poems — many of which are presented here for the first time in English translation — were ...
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This collection presents 145 brief Bengali lyric poems dedicated to the Hindu goddesses Kālī and Umā. The poems — many of which are presented here for the first time in English translation — were written from the early eighteenth century up to the contemporary period. They represent the unique Bengali tradition of goddess worship (Śāktism) as it developed over this period. The author's lucid introduction places these works in their historical context and shows how images of the goddesses evolved over the centuries. The lively translations of these poetic lyrics evoke the passion and devotion of the followers of Kālī and Umā and shed light on the history and practice of goddess worship.Less
This collection presents 145 brief Bengali lyric poems dedicated to the Hindu goddesses Kālī and Umā. The poems — many of which are presented here for the first time in English translation — were written from the early eighteenth century up to the contemporary period. They represent the unique Bengali tradition of goddess worship (Śāktism) as it developed over this period. The author's lucid introduction places these works in their historical context and shows how images of the goddesses evolved over the centuries. The lively translations of these poetic lyrics evoke the passion and devotion of the followers of Kālī and Umā and shed light on the history and practice of goddess worship.
Loriliai Biernacki
- Published in print:
- 2008
- Published Online:
- September 2007
- ISBN:
- 9780195327823
- eISBN:
- 9780199785520
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195327823.001.0001
- Subject:
- Religion, Hinduism
The role of women and ideas of gender are fundamental components of all religious traditions. Tantric traditions in particular offer a unique perspective on women's participation in religious ...
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The role of women and ideas of gender are fundamental components of all religious traditions. Tantric traditions in particular offer a unique perspective on women's participation in religious traditions since they frequently incorporate worship of Goddesses, along with ordinary women as participants in religious rites. This book examines the representations of women within Tantra using a case study of a selection of Hindu Tantric texts from the fifteenth through eighteenth centuries in Northeast India. Arguing for a nuanced perspective of women in Tantra, this book presents evidence for women's enhanced status in some traditions of Tantra, with women in the roles of guru and initiate. This book also addresses images of women within the Tantric rite of sexual union, arguing for multiple versions and motivations for this notorious practice. Especially this book addresses issues of discourse and speech, women's speech and speech about women, suggesting the imbrication of women's bodies within ideas of women's speech. This book examines a number of Tantric texts that have so far not been translated into Western languages. One appendix delineates the historical context for fifteenth through eighteenth century in the Northeast region of India and also surveys images of women found across a wide range of Tantric texts. The second appendix gives a chapter by chapter synopsis of the primary text used for this study, the Bṭhannīla Tantra, “The Great Blue Tantra,” a long and so far untranslated Tantric text.Less
The role of women and ideas of gender are fundamental components of all religious traditions. Tantric traditions in particular offer a unique perspective on women's participation in religious traditions since they frequently incorporate worship of Goddesses, along with ordinary women as participants in religious rites. This book examines the representations of women within Tantra using a case study of a selection of Hindu Tantric texts from the fifteenth through eighteenth centuries in Northeast India. Arguing for a nuanced perspective of women in Tantra, this book presents evidence for women's enhanced status in some traditions of Tantra, with women in the roles of guru and initiate. This book also addresses images of women within the Tantric rite of sexual union, arguing for multiple versions and motivations for this notorious practice. Especially this book addresses issues of discourse and speech, women's speech and speech about women, suggesting the imbrication of women's bodies within ideas of women's speech. This book examines a number of Tantric texts that have so far not been translated into Western languages. One appendix delineates the historical context for fifteenth through eighteenth century in the Northeast region of India and also surveys images of women found across a wide range of Tantric texts. The second appendix gives a chapter by chapter synopsis of the primary text used for this study, the Bṭhannīla Tantra, “The Great Blue Tantra,” a long and so far untranslated Tantric text.
Christopher Hood
- Published in print:
- 2000
- Published Online:
- November 2003
- ISBN:
- 9780198297659
- eISBN:
- 9780191599484
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198297653.003.0007
- Subject:
- Political Science, Comparative Politics
In the four chapters of Part II, public management ideas that loosely correspond to each of the four polar world views identified by cultural theory are discussed; here the cultural‐theory framework ...
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In the four chapters of Part II, public management ideas that loosely correspond to each of the four polar world views identified by cultural theory are discussed; here the cultural‐theory framework is mixed with a historical perspective to survey recurring approaches to public management that can be loosely characterized as hierarchist (Ch.. 4), individualist (Ch. 5), egalitarian (Ch. 6), and fatalist (this chapter). Starts by asking whether there can be a fatalist approach to public management—cultural theorists have identified fatalism as a viable way of life, but it does not figure prominently in conventional accounts on the provision of public services; Banfield has stated that in fatalist societies (such as Montegrano) public management will be (only) narrowly bureaucratic and statist because only paid officials will be concerned with public affairs, and the citizenry at large will be cynical about the motives of public officials; in spite of this widespread belief, however, there are likely to be few effective checks on public officials in a fatalist society, and Banfield sees fatalism as a social pathology bound to produce social backwardness and stagnation. Cultural theory is ambiguous on whether fatalism can be a viable basis of organization in the sense that a Montegrano‐type society could survive and reproduce itself over time, nor is it clear from the work of cultural theorists exactly what fatalists’ focus on karma amounts to. The last possibility—that fatalism might link to how‐to‐do‐it ideas about organizational design, as distinct from a view of the world as ineluctably ruled by the fickle goddess of fortune—has had little attention: from conventional cultural‐theory accounts, it would seem the most appropriate role, for fatalist social science in public management would be like that of the chorus in classical Greek theatre—and the second section of the chapter examines such a perspective on public management, looking particularly at one influential strain of ‘new institutionalist’ literature, which portrays the functioning of organizations as a highly unpredictable process, involving eclectic decision‐making unavoidably dependent on chance connections. It then moves on to build on the recipe for contrived randomness, and argues that a fatalist perspective can at least in some sense be taken beyond commentary and criticism into a positive prescription for conducting management and designing organizations to operate on the basis of chance.Less
In the four chapters of Part II, public management ideas that loosely correspond to each of the four polar world views identified by cultural theory are discussed; here the cultural‐theory framework is mixed with a historical perspective to survey recurring approaches to public management that can be loosely characterized as hierarchist (Ch.. 4), individualist (Ch. 5), egalitarian (Ch. 6), and fatalist (this chapter). Starts by asking whether there can be a fatalist approach to public management—cultural theorists have identified fatalism as a viable way of life, but it does not figure prominently in conventional accounts on the provision of public services; Banfield has stated that in fatalist societies (such as Montegrano) public management will be (only) narrowly bureaucratic and statist because only paid officials will be concerned with public affairs, and the citizenry at large will be cynical about the motives of public officials; in spite of this widespread belief, however, there are likely to be few effective checks on public officials in a fatalist society, and Banfield sees fatalism as a social pathology bound to produce social backwardness and stagnation. Cultural theory is ambiguous on whether fatalism can be a viable basis of organization in the sense that a Montegrano‐type society could survive and reproduce itself over time, nor is it clear from the work of cultural theorists exactly what fatalists’ focus on karma amounts to. The last possibility—that fatalism might link to how‐to‐do‐it ideas about organizational design, as distinct from a view of the world as ineluctably ruled by the fickle goddess of fortune—has had little attention: from conventional cultural‐theory accounts, it would seem the most appropriate role, for fatalist social science in public management would be like that of the chorus in classical Greek theatre—and the second section of the chapter examines such a perspective on public management, looking particularly at one influential strain of ‘new institutionalist’ literature, which portrays the functioning of organizations as a highly unpredictable process, involving eclectic decision‐making unavoidably dependent on chance connections. It then moves on to build on the recipe for contrived randomness, and argues that a fatalist perspective can at least in some sense be taken beyond commentary and criticism into a positive prescription for conducting management and designing organizations to operate on the basis of chance.
June McDaniel
- Published in print:
- 2004
- Published Online:
- October 2011
- ISBN:
- 9780195167900
- eISBN:
- 9780199849970
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195167900.001.0001
- Subject:
- Religion, Hinduism
This book provides an overview of Bengali goddess worship or Shakti. The book identifies three major forms of goddess worship, and examines each through its myths, folklore, songs, rituals, sacred ...
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This book provides an overview of Bengali goddess worship or Shakti. The book identifies three major forms of goddess worship, and examines each through its myths, folklore, songs, rituals, sacred texts, and practitioners. Drawing on years of fieldwork and extensive research, the book paints a portrait of this religious tradition.Less
This book provides an overview of Bengali goddess worship or Shakti. The book identifies three major forms of goddess worship, and examines each through its myths, folklore, songs, rituals, sacred texts, and practitioners. Drawing on years of fieldwork and extensive research, the book paints a portrait of this religious tradition.
Lowell Edmunds
- Published in print:
- 2015
- Published Online:
- October 2017
- ISBN:
- 9780691165127
- eISBN:
- 9781400874224
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691165127.003.0005
- Subject:
- Literature, Folk Literature
This chapter reexamines the evidence for two cults of Helen, as part of a discussion into the origins of Helen and her myth outside of her narrative. Some scholars have posited that Helen, before ...
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This chapter reexamines the evidence for two cults of Helen, as part of a discussion into the origins of Helen and her myth outside of her narrative. Some scholars have posited that Helen, before becoming humanized into a heroine in Homer's epic, had originated as a goddess, and is thus hypostatized as an essential or real being who exists before and outside of myth and poetry and somehow enters the extant sources. To make matters more obscure, there are two such goddesses—two hypostases. In one, Helen is the avatar of an Indo-European goddess, who is also reflected in certain goddesses in the Rig Veda. In the other hypostasis, Helen is a goddess of cult.Less
This chapter reexamines the evidence for two cults of Helen, as part of a discussion into the origins of Helen and her myth outside of her narrative. Some scholars have posited that Helen, before becoming humanized into a heroine in Homer's epic, had originated as a goddess, and is thus hypostatized as an essential or real being who exists before and outside of myth and poetry and somehow enters the extant sources. To make matters more obscure, there are two such goddesses—two hypostases. In one, Helen is the avatar of an Indo-European goddess, who is also reflected in certain goddesses in the Rig Veda. In the other hypostasis, Helen is a goddess of cult.
Lowell Edmunds
- Published in print:
- 2015
- Published Online:
- October 2017
- ISBN:
- 9780691165127
- eISBN:
- 9781400874224
- Item type:
- book
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691165127.001.0001
- Subject:
- Literature, Folk Literature
It's a familiar story: a beautiful woman is abducted and her husband journeys to recover her. This story's best-known incarnation is also a central Greek myth—the abduction of Helen that led to the ...
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It's a familiar story: a beautiful woman is abducted and her husband journeys to recover her. This story's best-known incarnation is also a central Greek myth—the abduction of Helen that led to the Trojan War. Stealing Helen surveys a vast range of folktales and texts exhibiting the story pattern of the abducted beautiful wife and makes a detailed comparison with the Helen of Troy myth. This book shows that certain Sanskrit, Welsh, and Old Irish texts suggest there was an Indo-European story of the abducted wife before the Helen myth of the Iliad became known. Investigating Helen's status in ancient Greek sources, the book argues that if Helen was just one trope of the abducted wife, the quest for Helen's origin in Spartan cult can be abandoned, as can the quest for an Indo-European goddess who grew into the Helen myth. The book explains that Helen was not a divine essence but a narrative figure that could replicate itself as needed, at various times or places in ancient Greece. It recovers some of these narrative Helens, such as those of the Pythagoreans and of Simon Magus, which then inspired the Helens of the Faust legend and Goethe. This book offers a detailed critique of prevailing views behind the “real” Helen and presents an eye-opening exploration of the many sources for this international mythical and literary icon.Less
It's a familiar story: a beautiful woman is abducted and her husband journeys to recover her. This story's best-known incarnation is also a central Greek myth—the abduction of Helen that led to the Trojan War. Stealing Helen surveys a vast range of folktales and texts exhibiting the story pattern of the abducted beautiful wife and makes a detailed comparison with the Helen of Troy myth. This book shows that certain Sanskrit, Welsh, and Old Irish texts suggest there was an Indo-European story of the abducted wife before the Helen myth of the Iliad became known. Investigating Helen's status in ancient Greek sources, the book argues that if Helen was just one trope of the abducted wife, the quest for Helen's origin in Spartan cult can be abandoned, as can the quest for an Indo-European goddess who grew into the Helen myth. The book explains that Helen was not a divine essence but a narrative figure that could replicate itself as needed, at various times or places in ancient Greece. It recovers some of these narrative Helens, such as those of the Pythagoreans and of Simon Magus, which then inspired the Helens of the Faust legend and Goethe. This book offers a detailed critique of prevailing views behind the “real” Helen and presents an eye-opening exploration of the many sources for this international mythical and literary icon.
Joyce Burkhalter Flueckiger
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780195177060
- eISBN:
- 9780199785438
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195177060.003.0003
- Subject:
- Religion, Hinduism
This chapter explores the ways that South Indian Hindu women expand the boundaries of domesticity through a ritual alliance between women and the goddess Gangamma. In many Indian contexts, marriage ...
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This chapter explores the ways that South Indian Hindu women expand the boundaries of domesticity through a ritual alliance between women and the goddess Gangamma. In many Indian contexts, marriage is understood to be the quintessential domestic institution, serving most often to curtail significantly women's freedom and agency in the public sphere. A form of marriage which is socially liberating for Hindu women is considered — a form of ritual marriage that women may enact with Gangamma. When illness strikes in villages around the pilgrimage town of Tirupati in Andhra Pradesh — especially illnesses of poxes, rashes, and high fevers associated with the hot season and particular village goddesses — little girls may be offered to the goddess Gangamma in exchange for the latter's protection and healing. When these girls reach puberty, they exchange talis (wedding necklaces) with the goddess and are considered married to her. Their alliance with the goddess, formalized by the ritualized exchange of talis, affords them protection, freedom of movement, and agency outside the domestic sphere.Less
This chapter explores the ways that South Indian Hindu women expand the boundaries of domesticity through a ritual alliance between women and the goddess Gangamma. In many Indian contexts, marriage is understood to be the quintessential domestic institution, serving most often to curtail significantly women's freedom and agency in the public sphere. A form of marriage which is socially liberating for Hindu women is considered — a form of ritual marriage that women may enact with Gangamma. When illness strikes in villages around the pilgrimage town of Tirupati in Andhra Pradesh — especially illnesses of poxes, rashes, and high fevers associated with the hot season and particular village goddesses — little girls may be offered to the goddess Gangamma in exchange for the latter's protection and healing. When these girls reach puberty, they exchange talis (wedding necklaces) with the goddess and are considered married to her. Their alliance with the goddess, formalized by the ritualized exchange of talis, affords them protection, freedom of movement, and agency outside the domestic sphere.
Kathleen M. Erndl
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780195177060
- eISBN:
- 9780199785438
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195177060.003.0009
- Subject:
- Religion, Hinduism
This chapter explores questions of Hindu women's power in connection with goddess possession rituals in the Kangra Valley area of Himachal Pradesh, North India. In Kangra, it is not uncommon for ...
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This chapter explores questions of Hindu women's power in connection with goddess possession rituals in the Kangra Valley area of Himachal Pradesh, North India. In Kangra, it is not uncommon for women to become possessed by a goddess, to speak with her voice, and to act as healers and mediums in their communities. Possession grants householder women opportunities to travel beyond their domiciles and form a female community with other women, however temporary. This in turn may provide women access to advice, support, or even material assistance. These ritual spaces are “cracks” in a patriarchal system that cannot be completely controlled by patriarchal norms and that provide outlets for women's creativity and interconnection.Less
This chapter explores questions of Hindu women's power in connection with goddess possession rituals in the Kangra Valley area of Himachal Pradesh, North India. In Kangra, it is not uncommon for women to become possessed by a goddess, to speak with her voice, and to act as healers and mediums in their communities. Possession grants householder women opportunities to travel beyond their domiciles and form a female community with other women, however temporary. This in turn may provide women access to advice, support, or even material assistance. These ritual spaces are “cracks” in a patriarchal system that cannot be completely controlled by patriarchal norms and that provide outlets for women's creativity and interconnection.
Philip Lutgendorf
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780195309225
- eISBN:
- 9780199785391
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195309225.003.0007
- Subject:
- Religion, Hinduism
Whereas Hanuman is sometimes alleged to be primarily a “men's deity”, this chapter takes a fresh look at his cult through the lens of gender relations and of discourses about sexuality and its ...
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Whereas Hanuman is sometimes alleged to be primarily a “men's deity”, this chapter takes a fresh look at his cult through the lens of gender relations and of discourses about sexuality and its control. It re-examines the controversial Vrishakapi (“bull-monkey”) hymn in the Rig Veda as well as the emotional portrayal of Hanuman's encounter with Sita in the Sundarakanda of the Ramayana of Valmiki. It then turns to several modern temple cults in which an independent, virginal Mother Goddess is accompanied by a simian bodyguard and familiar, whose close relationship with her is celebrated in legends and folksongs. The final section of the chapter examines lore that questions or problematizes Hanuman's famed celibacy by making him (e.g., in the Rama stories of Jainism) either a lusty adventurer or (in much modern Hindi-language lore) the unwitting “husband” of a submarine wife and father to a mighty son.Less
Whereas Hanuman is sometimes alleged to be primarily a “men's deity”, this chapter takes a fresh look at his cult through the lens of gender relations and of discourses about sexuality and its control. It re-examines the controversial Vrishakapi (“bull-monkey”) hymn in the Rig Veda as well as the emotional portrayal of Hanuman's encounter with Sita in the Sundarakanda of the Ramayana of Valmiki. It then turns to several modern temple cults in which an independent, virginal Mother Goddess is accompanied by a simian bodyguard and familiar, whose close relationship with her is celebrated in legends and folksongs. The final section of the chapter examines lore that questions or problematizes Hanuman's famed celibacy by making him (e.g., in the Rama stories of Jainism) either a lusty adventurer or (in much modern Hindi-language lore) the unwitting “husband” of a submarine wife and father to a mighty son.
Loriliai Biernacki
- Published in print:
- 2008
- Published Online:
- September 2007
- ISBN:
- 9780195327823
- eISBN:
- 9780199785520
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195327823.003.0005
- Subject:
- Religion, Hinduism
This chapter looks at the links between “female” speech and the female body, arguing that female speech is frequently stereotypically coded as performative speech. A consequence of this stereotype of ...
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This chapter looks at the links between “female” speech and the female body, arguing that female speech is frequently stereotypically coded as performative speech. A consequence of this stereotype of female speech is that it undermines the validity of women's speech. This chapter explores these stereotypes through comparing a myth in the Great Blue Tantra that tells the story of the birth of the feminine word, the feminine mantra, with two other examples of women's speech as connected to the body and as performative speech, within both an Indian context and in the contemporary U. S. This chapter suggests with the comparison an instance of recoding the stereotype, and with it, a recoding of the value attached to the body, matter, materiality, and Nature.Less
This chapter looks at the links between “female” speech and the female body, arguing that female speech is frequently stereotypically coded as performative speech. A consequence of this stereotype of female speech is that it undermines the validity of women's speech. This chapter explores these stereotypes through comparing a myth in the Great Blue Tantra that tells the story of the birth of the feminine word, the feminine mantra, with two other examples of women's speech as connected to the body and as performative speech, within both an Indian context and in the contemporary U. S. This chapter suggests with the comparison an instance of recoding the stereotype, and with it, a recoding of the value attached to the body, matter, materiality, and Nature.
Loriliai Biernacki
- Published in print:
- 2008
- Published Online:
- September 2007
- ISBN:
- 9780195327823
- eISBN:
- 9780199785520
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195327823.003.0006
- Subject:
- Religion, Hinduism
This chapter addresses the problem of violence toward women and the silencing of women through violence. Through a myth in the Great Blue Tantra (Bṭhannīla Tantra) this chapter examines a ...
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This chapter addresses the problem of violence toward women and the silencing of women through violence. Through a myth in the Great Blue Tantra (Bṭhannīla Tantra) this chapter examines a metaphorical enactment of violence towards women where the Blue Goddess of Speech is abducted by two demons. In this myth a metaphorical rape occurs where the Goddess of Speech is silenced and metaphorically defiled, registered through her loss of fair white skin. That it is the Goddess of Speech who loses her voice in the face of violence records a psychological acuity on the part of this text's author. This myth narratively makes transparent the links between violence and the loss of speech. How do men and women respond to violence towards women? In this case the myth's calm compassionate response offers a refiguring of the ability and stategies for speech for women as victims of male violence.Less
This chapter addresses the problem of violence toward women and the silencing of women through violence. Through a myth in the Great Blue Tantra (Bṭhannīla Tantra) this chapter examines a metaphorical enactment of violence towards women where the Blue Goddess of Speech is abducted by two demons. In this myth a metaphorical rape occurs where the Goddess of Speech is silenced and metaphorically defiled, registered through her loss of fair white skin. That it is the Goddess of Speech who loses her voice in the face of violence records a psychological acuity on the part of this text's author. This myth narratively makes transparent the links between violence and the loss of speech. How do men and women respond to violence towards women? In this case the myth's calm compassionate response offers a refiguring of the ability and stategies for speech for women as victims of male violence.
Loriliai Biernacki
- Published in print:
- 2008
- Published Online:
- September 2007
- ISBN:
- 9780195327823
- eISBN:
- 9780199785520
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195327823.003.0007
- Subject:
- Religion, Hinduism
Referencing the image of the Goddess Kāmākhyā, the Renowned Goddess of Desire introduced at the beginning of this book, this conclusion recaps the themes of this book. In particular it argues for a ...
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Referencing the image of the Goddess Kāmākhyā, the Renowned Goddess of Desire introduced at the beginning of this book, this conclusion recaps the themes of this book. In particular it argues for a multifaceted understanding of women's roles in Tantra. The overarching hermeneutic framework has been to locate alternative images of women within the parameters of speech and representation. Each of the chapters reflects upon the issues involved in representing women, how representation of women is intertwined with women's ability, or not, to speak and how women's bodies are represented in their speech. Thus throughout this book the guiding theme has been a return to the question of speech, speech about women, and the implication of women's bodies in this speech.Less
Referencing the image of the Goddess Kāmākhyā, the Renowned Goddess of Desire introduced at the beginning of this book, this conclusion recaps the themes of this book. In particular it argues for a multifaceted understanding of women's roles in Tantra. The overarching hermeneutic framework has been to locate alternative images of women within the parameters of speech and representation. Each of the chapters reflects upon the issues involved in representing women, how representation of women is intertwined with women's ability, or not, to speak and how women's bodies are represented in their speech. Thus throughout this book the guiding theme has been a return to the question of speech, speech about women, and the implication of women's bodies in this speech.
Axel Michaels
- Published in print:
- 2008
- Published Online:
- May 2008
- ISBN:
- 9780195343021
- eISBN:
- 9780199866984
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195343021.001.0001
- Subject:
- Religion, Hinduism
The book deals with festivals and rituals at the Nepalese Paśupatnātha Temple located in Deopatan, the City of (all) Gods, and the Paśupatikṣetra, the “Field of Paśupati.” Paśupati, a form of Śiva, ...
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The book deals with festivals and rituals at the Nepalese Paśupatnātha Temple located in Deopatan, the City of (all) Gods, and the Paśupatikṣetra, the “Field of Paśupati.” Paśupati, a form of Śiva, is regarded as the tutelary and protective deity of Nepal and his temple as both national and sacred monument that has since many centuries attracted thousands of pilgrims from India. After introducing the temple, its history, organisation and vicinity, all major festivals connected to it are thoroughly described and examined. The material used by the author includes mythological and eulogising texts, chronicles, inscriptions and elaborate field‐work studies. The book also deals with religious conflicts between different forms of Hinduism as well as with religious identities and contested priesthood. Due to the strength of various tantrically worshipped goddesses in Deopatan, Śiva comes under ritual pressure time and again. Underlining this religious tension are fundamental conflicts between the indigenous Newar population and the Nepali speaking population which originally immigrated from India or between the South Indian Bhaṭṭa priests and the Newar Karmācārya priests. Moreover, ritual forms of worship are contested, as in the instance of tantric forms of worship with alcohol and animal sacrifices versus pure, vegetarian forms of worship. In recent times these conflicts have increasingly been politicized and due to the impact of the World Heritage Monument policy the Paśupati area is successively restructured and shaped into a religious pilgrimage place for Indian and Western tourists.Less
The book deals with festivals and rituals at the Nepalese Paśupatnātha Temple located in Deopatan, the City of (all) Gods, and the Paśupatikṣetra, the “Field of Paśupati.” Paśupati, a form of Śiva, is regarded as the tutelary and protective deity of Nepal and his temple as both national and sacred monument that has since many centuries attracted thousands of pilgrims from India. After introducing the temple, its history, organisation and vicinity, all major festivals connected to it are thoroughly described and examined. The material used by the author includes mythological and eulogising texts, chronicles, inscriptions and elaborate field‐work studies. The book also deals with religious conflicts between different forms of Hinduism as well as with religious identities and contested priesthood. Due to the strength of various tantrically worshipped goddesses in Deopatan, Śiva comes under ritual pressure time and again. Underlining this religious tension are fundamental conflicts between the indigenous Newar population and the Nepali speaking population which originally immigrated from India or between the South Indian Bhaṭṭa priests and the Newar Karmācārya priests. Moreover, ritual forms of worship are contested, as in the instance of tantric forms of worship with alcohol and animal sacrifices versus pure, vegetarian forms of worship. In recent times these conflicts have increasingly been politicized and due to the impact of the World Heritage Monument policy the Paśupati area is successively restructured and shaped into a religious pilgrimage place for Indian and Western tourists.
Heidi R. M. Pauwels
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780195369908
- eISBN:
- 9780199871322
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195369908.001.0001
- Subject:
- Religion, Hinduism
This book seeks to understand the major mythological role models that mark the moral landscape of young Hindu women. Generally, the goddess Sita, faithful consort of the god Rama, is regarded as the ...
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This book seeks to understand the major mythological role models that mark the moral landscape of young Hindu women. Generally, the goddess Sita, faithful consort of the god Rama, is regarded as the most important positive role model for women. The case of Radha, Krishna's clandestine lover, seems to challenge some of these norms. The book investigates in how far that holds true today. The focus is on the ways the goddesses cope with love. The first part looks at their falling in love, the way their weddings are arranged, and the significance of the wedding ceremonies. The second part looks at their married life, where they are faced with challenges. They come out of purdah to follow their beloved in hardship, and face the threat from “the other woman” and “the other man.” The book takes the case of Sita as main point of reference, but contrasts with comparable episodes from the stories of Radha or Krishna's other consorts. The goddess as role model for the woman in love is just as relevant today as in the past, as is evident from the popularity of the televised mythological series Ramayan and Shri Krishna directed by Ramanand Sagar, and the many allusions to Sita and Radha in popular culture. The television series and popular recent and classical hit‐movies that use Sita and Radha tropes are analyzed through comparison with the ancient Sanskrit sources (Valmiki Ramayana and Bhagavata Purana) and medieval vernacular reworkings by devotional poets (Tulsidas, Surdas, Nanddas and Hariram Vyas).Less
This book seeks to understand the major mythological role models that mark the moral landscape of young Hindu women. Generally, the goddess Sita, faithful consort of the god Rama, is regarded as the most important positive role model for women. The case of Radha, Krishna's clandestine lover, seems to challenge some of these norms. The book investigates in how far that holds true today. The focus is on the ways the goddesses cope with love. The first part looks at their falling in love, the way their weddings are arranged, and the significance of the wedding ceremonies. The second part looks at their married life, where they are faced with challenges. They come out of purdah to follow their beloved in hardship, and face the threat from “the other woman” and “the other man.” The book takes the case of Sita as main point of reference, but contrasts with comparable episodes from the stories of Radha or Krishna's other consorts. The goddess as role model for the woman in love is just as relevant today as in the past, as is evident from the popularity of the televised mythological series Ramayan and Shri Krishna directed by Ramanand Sagar, and the many allusions to Sita and Radha in popular culture. The television series and popular recent and classical hit‐movies that use Sita and Radha tropes are analyzed through comparison with the ancient Sanskrit sources (Valmiki Ramayana and Bhagavata Purana) and medieval vernacular reworkings by devotional poets (Tulsidas, Surdas, Nanddas and Hariram Vyas).
Axel Michaels
- Published in print:
- 2008
- Published Online:
- May 2008
- ISBN:
- 9780195343021
- eISBN:
- 9780199866984
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195343021.003.0002
- Subject:
- Religion, Hinduism
This chapter examines the Procession of Lamentation (Duducyā̃cyā̃jātrā), a ritual invitation of the goddesses of the Kathmandu valley to celebrate the Vatsalā festival at the Paśupati temple.
This chapter examines the Procession of Lamentation (Duducyā̃cyā̃jātrā), a ritual invitation of the goddesses of the Kathmandu valley to celebrate the Vatsalā festival at the Paśupati temple.
Axel Michaels
- Published in print:
- 2008
- Published Online:
- May 2008
- ISBN:
- 9780195343021
- eISBN:
- 9780199866984
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195343021.003.0004
- Subject:
- Religion, Hinduism
This chapter deals with the festival of the local goddess Pīgãmāī situated under the Ring Road which surrounds Kathmandu. It is made up of a group of twenty‐two children representing the Navadurgā ...
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This chapter deals with the festival of the local goddess Pīgãmāī situated under the Ring Road which surrounds Kathmandu. It is made up of a group of twenty‐two children representing the Navadurgā and other deities who are worshipped. It is celebrated with animal sacrifices and a procession through Deopatan.Less
This chapter deals with the festival of the local goddess Pīgãmāī situated under the Ring Road which surrounds Kathmandu. It is made up of a group of twenty‐two children representing the Navadurgā and other deities who are worshipped. It is celebrated with animal sacrifices and a procession through Deopatan.
Axel Michaels
- Published in print:
- 2008
- Published Online:
- May 2008
- ISBN:
- 9780195343021
- eISBN:
- 9780199866984
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195343021.003.0005
- Subject:
- Religion, Hinduism
This chapter explores the main festival of Deopatan, the Vatsalājātrā, i.e. the rituals and processions that celebrate the goddess Vatsalā who is regarded as both an independent deity and the consort ...
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This chapter explores the main festival of Deopatan, the Vatsalājātrā, i.e. the rituals and processions that celebrate the goddess Vatsalā who is regarded as both an independent deity and the consort of Śiva. The climax of the festival is a ritual clash between both deities because Śiva rejects Vatsalā because she accepted animal sacrifices and great amounts of alcohol. The rituals also provide indications of former human sacrifices.Less
This chapter explores the main festival of Deopatan, the Vatsalājātrā, i.e. the rituals and processions that celebrate the goddess Vatsalā who is regarded as both an independent deity and the consort of Śiva. The climax of the festival is a ritual clash between both deities because Śiva rejects Vatsalā because she accepted animal sacrifices and great amounts of alcohol. The rituals also provide indications of former human sacrifices.
Axel Michaels
- Published in print:
- 2008
- Published Online:
- May 2008
- ISBN:
- 9780195343021
- eISBN:
- 9780199866984
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195343021.003.0007
- Subject:
- Religion, Hinduism
This chapter deals with the history and mythology of Guhyeśvarī, the Goddess of the Secret and her procession (Guhyeśvarījātrā). The focus of the chapter is on the various (Hindu, Buddhist, Folk) ...
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This chapter deals with the history and mythology of Guhyeśvarī, the Goddess of the Secret and her procession (Guhyeśvarījātrā). The focus of the chapter is on the various (Hindu, Buddhist, Folk) identities of Hindu goddesses.Less
This chapter deals with the history and mythology of Guhyeśvarī, the Goddess of the Secret and her procession (Guhyeśvarījātrā). The focus of the chapter is on the various (Hindu, Buddhist, Folk) identities of Hindu goddesses.
Axel Michaels
- Published in print:
- 2008
- Published Online:
- May 2008
- ISBN:
- 9780195343021
- eISBN:
- 9780199866984
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195343021.003.0009
- Subject:
- Religion, Hinduism
This chapter presents material on a festival in which Śiva is worshipped as Hidden Mahādeva (Lukumahādyaḥ). The festival is also known as or Goblin's Fourteenth due to the fact that Śiva manifests ...
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This chapter presents material on a festival in which Śiva is worshipped as Hidden Mahādeva (Lukumahādyaḥ). The festival is also known as or Goblin's Fourteenth due to the fact that Śiva manifests himself as a demon hiding for(from?) his consort whom he has abused raped? because of her consumption of the polluting substances of garlic and alcohol. In the Newar households, Śiva, depicted in a small stone, is kept hidden in filthy unclean places such as garbage dumps. Ironically, he is worshipped with garlic and alcohol otherwise abhorred by him.Less
This chapter presents material on a festival in which Śiva is worshipped as Hidden Mahādeva (Lukumahādyaḥ). The festival is also known as or Goblin's Fourteenth due to the fact that Śiva manifests himself as a demon hiding for(from?) his consort whom he has abused raped? because of her consumption of the polluting substances of garlic and alcohol. In the Newar households, Śiva, depicted in a small stone, is kept hidden in filthy unclean places such as garbage dumps. Ironically, he is worshipped with garlic and alcohol otherwise abhorred by him.
