Additional Information
This activity uses material from Themes 3F (the role of women), Themes 1D (The Upanishads) and 1E (Gandhi). It focuses on the skill of evaluation. The tasks illustrate the different levels of evaluation from strong to weak examples.
Extract 1
The writings of Manu Smriti state (III.56): ‘Where women are honoured there the gods are pleased; but where they are not honoured no sacred rite yields rewards.’ Despite this declaration, it could be argued that the status of women is ambiguous in Hinduism. On one hand, they are seen as the heart of the family, have strong positions in terms of running the home and educating the children, performing their stri dharma (dharma for women) with great pride and celebration. Indeed, this strong and dignified femininity is promoted in stories of the goddesses. On the other hand, many historical practices, such as sati and female foeticide, together with ritual purity issues and the status of widows and childless women, reveal a darker side of the treatment women have encountered by men and in Hindu society. Despite the distinctive identity and celebration of stri dharma, the over bearing emphasis in Hinduism appears to be on male dharma and the idea that male children are a blessing whereas female children are a burden. This suggests that women, ultimately, may not be valued as highly as men.
It is true that all history and all religions have a tendency to be greatly influenced by men, and also that many Hindu movements are progressive. The real contention is whether or not there is enough ‘progression’ to redress any imbalance and inequality between genders.
Whilst women are expected to conform to stri dharma, is almost exclusively on the householder ashrama and the emphasis is upon the support of the husband in the execution of his dharmic obligations. Women in turn are expected to raise children, care for the home and family including elderly relatives, provide hospitality, take care of the home shrine and perform worship. As the Yajur Veda (33:59) states, ‘A wife, obedient to her husband… attains to happiness when she lives peacefully with her husband, and nicely cooks the food highly efficacious.’
The historical practices of female infanticide and sati are clear evidence that Hindu women have been discriminated against. Even today, a woman's dharma is still defined by her marital status. Without a husband she is inauspicious; male children are a blessing and female children a burden, both economically and religiously. This appears to be the reality for Hindu females.
Paradoxically, however, it is also true that the feminine divine is valorised and worshipped in Hinduism. Beneath this surface, however, it is also true that varied interpretations of the roles of goddesses are made. Sita may be worshipped as an exemplary woman, she is also the image of a woman oppressed by a masculine partner. Alternatively, Shakti worship endorses the female divine as supreme with the image of Kali dancing on the corpse of Shiva! The Saundariya Lahari states that ‘Lord Shiva only becomes able to perform creation in this world with Shakti; without her, even an inch he cannot move.’
In today’s world, it is common agreement that discrimination against any 'group' cannot be justified, and therefore, it could be argued that when religion is used to justify an act of discrimination it must be that there is some misunderstanding of religion itself. Religions teach that all humans are equal, and in the case of Hinduism, Gandhi, amongst many others noted that all people are 'children of god' and could therefore expect fair treatment. Many reform movements in Hinduism have argued that practices which discriminate against women have no roots in religious teachings and should be eradicated.
The Indian Women's movement is growing and slowly influencing social reform; the Hindu scriptures are being read in new ways that favour women - even stories about the goddesses are being revised to enable them to be truly inspiring to modern Hindu women. However, as Kim Knott wrote in the Journal of Religion in 1996, ‘It is my contention that when contemporary Hindu women speak about fate, karma, divine agency and freewill, what they say can only be understood with reference to their dharma as women.’ Therefore, we can readily ask, ‘are the attempts to redress the imbalances between men and women in Hinduism a light touch rather than a complete overhaul?’
This is a wide-ranging discussion showing understanding of the debate about women in Hinduism. Of the three answers, this is the best. The arguments are discussed and assessed rather than just being stated, with some pertinent use of quotes. There is a clear path of reasoning through to the final conclusion and some intelligent questions are asked. The knowledge base has been reasonably well selected. This does not mean the answer is perfect. Possibly more specific examples could have been used to improve the answer. Also new perspectives, such as other feminist positions, could have been introduced.
Extract 2
The fact that the twentieth century saw the first female Prime Minister in India means that things are progressing in Hinduism. Indeed, many Hindu women today work. The goddesses are worshipped which is contrast to many other world faiths, and so the fact that Hinduism sees women as divine immediately tells us that they are held in high esteem.
In addition, in today’s world equality is encouraged in all areas, including across the work place. Although a woman’s traditional dharma is housekeeping modern living shows that this can also be done in addition to earning a wage in support of her spouse and children.
Some may see Hinduism as oppressing women because it teaches that males are superior. A Veda says, ‘Women are to obey men at all times.’ There are more male gurus than female ones and celebrations are often led by males.
In conclusion, modern India is moving towards equality with a new interpretation of Hinduism for the modern day.
This is a weak attempt at evaluation. The answer only has one line of argument but and there is no real discussion or awareness of any challenges to this. There is reference to a religious text but this is inaccurate and examples are just stated rather than developed as part of an argument! There is a partial attempt at a conclusion in the last line. Again, it is not developed. The answer seems to confuse India as a secular country with Hinduism as a religion.
This is more of an AO1 skill answer than an AO2. It consists of reciting some arguments but not weighing the relative strengths and weaknesses of those arguments.
Extract 3
Women in Hinduism are the heart of the family, running the home and educating the children. Indeed, this strong and dignified femininity is promoted in stories of the goddesses. However, many historical practices, such as sati and female foeticide suggest that women are oppressed. Indeed, the main emphasis in Hinduism appears to be on male dharma and the idea that male children are a blessing whereas female children are a burden.
Hinduism is not unique amongst religions for this; indeed, most religions have a tendency to be greatly influenced by men. The traditional roles of women in Hinduism appear to be no different to those in other religions. Women are expected to conform to stri dharma which is almost exclusively on the householder ashrama and the emphasis is upon the support of the husband in the execution of his dharmic obligations. Women are expected to raise children, care for the home and family including elderly relatives, provide hospitality, take care of the home shrine and perform worship. The male dharma is much more comprehensive and unrestrained.
The historical practices of female infanticide and sati are clear evidence that Hindu women have been discriminated against. Even today, a woman's dharma is still defined by her marital status. Without a husband she is inauspicious; male children are a blessing, and female children a burden, both economically and religiously. This appears to be the reality for Hindu females.
The world argues today that discrimination in any form and against any 'group' cannot be justified. Indeed, many would argue that when religion is used to justify an act of discrimination it is an abuse of religion. Religions teach that all humans are equal, and in the case of Hinduism, Gandhi, amongst many others noted that all people are 'children of god' and could therefore expect fair treatment. Many reform movements in Hinduism have argued that practices which discriminate against women have no roots in religious teachings.
In conclusion, the Indian Women's movement is growing and slowly influencing social reform; the Hindu scriptures are being read in new ways that favour women - even stories about the goddesses are being revised to enable them to be truly inspiring to modern Hindu women. Things are changing despite there being some negative discriminations still existing in some areas.
This is a fair attempt at an evaluation. Despite recognising that there are a variety of views within Hinduism, the argument does limit itself by not being able to explore in more depth through specific examples. It also has little scholarly support. The conclusion does follow from the argument and does concede an ‘apparent’ weakness as the only counter argument.
Read the following and identify whether the example illustrates a strong or weak evaluation. Rank them in order of their strength. Examine how you might improve the answer by identifying any weaknesses in the response. Then, click on the text to see if you agree with the comments.