Transforming Traditions
The Female Convert: 'Outcaste' by the Community
Paper Presentation in a Themed Session Ivy Imogene Hansdak
This paper focuses on the identity of the female convert in the context of colonialism and nationalism. Conversion always affected women in a more personalised way. The freedom bestowed by Christianity was valued more by them because they bore the brunt of orthodox practices. However, this freedom was achieved at the cost of being ‘outcaste’ from mainstream Hindu society. The converted woman, on being deprived of her network of social support, was thrown upon her own resources and this directly led to the growth of a new individualism in her. The ideological tensions of her position as a new convert were enhanced by her ‘outcasting’, on the one hand, and her resistance to some westernized cultural practices, on the other. There was also a certain ambivalence in the attitude of English missionaries towards her. Finally, her perception of her own position in relation to the dominant male figure in her life – father, husband or brother – reflected her adherence to an ideal of femininity which was influenced by both the Indian/Hindu and the Western/Christian ideals of femininity. Only rarely did she overstep the boundaries of this femininity. The paper deals with the autobiographical narratives of three upper caste Hindu women who converted to Christianity in the nineteenth century: Saguna by Krupabai Satthianadhan, I Follow After by Lakshmibai Tilak and The Letter and Correspondence of Pandita Ramabai. My critical reading of these women’s narratives is done in terms of western critical theories of selfhood in autobiography.
Enforced Homogeneity and the Politics of Sanatana: Construction of a Popular Hindu Identity in Contemporary India
Paper Presentation in a Themed Session Daisy Barman
The political, the public and the popular have been intertwined with the discourse of religion since time immemorial in India. Although, the aftermath of colonial rule constitutionally paved its way for a democratic secular republic; a critical process of constructing a popular Hindu Identity has sustained throughout. Such revivalist processes in contemporary India have a number of sociological implications. Far from being a uniform mode of faith, Hinduism is a conglomeration of numerous sects and cults. The vividness of Hinduism comprising of monotheism, polytheism and henotheism reflects localized forms of faith based on their cultural specificities. In the contemporary Indian political scenario where a robust Hindu right-wing ideology dominates, an enforced unification process has reached its zenith. Consequently, construction of a monolithic Hindu identity called the “Sanatana” and antagonism towards the religious “others” has escalated. Thereby, there are two central themes that my paper engages with. First is to critically examine the multitude of processes that create the dichotomy of “us” and “them” in Indian public domain. This sharply visible intersection of the religious and the political raises pertinent questions about the Indian state and its discourses of pluralism and secularism. Thus, the paper analyses issues pertaining to this enforced homogeneity; its causes and consequences. The second concern of this paper is to further examine how the differential belief and practice systems of the Hindu sects and cults have interacted with this greater political project of homogenization by exploring their responses in the form of assimilation, resistance and contestation.
Featured Bhakti Belonging: An Ethnography of a South Asian Diasporic Community View Digital Media
Paper Presentation in a Themed Session Katie Khatereh Taher
Since 1967, the International Society of Krishna Consciousness (ISKCON) has been a leading force in spreading the path of devotion around the world. While ISKCON initially attracted North American youth interested in Asian philosophies, in recent decades, the South Asian diaspora have been sustaining the movement. However, existing scholarship has overlooked the impact of ISKCON on the lived experiences of the South Asian diaspora. This paper explores how ISKCON influences the perception of belonging among the South Asian diaspora in Canada. It offers a historical overview of this transnational religious movement and the place of first- and second-generation South Asian immigrants within ISKCON. Drawing on ethnographic data, it argues that feelings of home are a great contributor to understandings of belonging amongst members of the South Asian diaspora and their conceptualization of the space of the temple. It outlines three key elements that contribute to such feelings: food (prasādam), home programs, and deity viewing (darshan). Additionally, an analysis of ISKCON teaching materials underscores the centrality of belonging to God within the movement. Nevertheless, the concept of belonging manifests differently for individuals and is not always synonymous with a feeling of inclusion. Thus, this paper highlights blind spots within ISKCON that contribute to sentiments of not-belonging, embedded both within the physical space of ISKCON temples in Canada and ISKCON’s philosophy regarding themes of gender and sexuality.
Unmasking the Deviance Undercurrent: The Anatomy of Sexual Depravity in Pastoral Contexts
Paper Presentation in a Themed Session Mashudu Muthivhi
Within the hallowed halls of religious sanctuaries, a sinister phenomenon thrives—the 'unacknowledged known.' This unsettling concept encapsulates a reality where sexual exploitation of vulnerable women persists beneath the surface, often overlooked or swept under the rug. The paradox of powerful religious figures with feeble sexual ethics reinforces this perversion, enabling them to prey upon the innocent with impunity. It's a twisted dance of authority and subjugation that leaves victims silenced and scarred. Central to this disturbing dynamic is the disproportionate power wielded by male religious practitioners. The construct of hegemonic masculinity within religious hierarchies exacerbates the problem, further entrenching the imbalance of power. The consecrated aggressor is shielded by a cloak of authority, rendering the holy casualty vulnerable and voiceless. This power dynamic dismantles the spiritual haven that the Church should provide, leaving victims subjected to a new form of spiritual oppression. The Church; arguably and chronically so, proves reticent to sexual offences and oppressions by her functionaries within the institution. The article also ventures into the murky waters of clerical reaction to sexual offences and victimisation. Too often, the Church's response has been one of denial, cover-ups, or superficial apologies that lack genuine remorse. This inadequate reaction perpetuates a cycle of mistrust and further victimisation, shrouding the institution in a cloud of disgrace.
