Image Credits - NorthEast Bullet
Challenging Patriarchal Traditions: The Case of Gender Discrimination in Religious Institutions
Religious spaces, long seen as bastions of spiritual guidance and moral authority, have often reflected and perpetuated the societal norms of their times. One of the most enduring forms of bias within these spaces is gender-based discrimination, which manifests in various ways. For instance, women are frequently denied access to sacred areas within temples, mosques, or churches, or are restricted from participating in certain religious ceremonies, such as officiating weddings or funerals. In some traditions, women are barred from touching sacred texts or objects during their menstrual cycles, reinforcing the notion of female impurity.
Yet, paradoxically, these same religious traditions often venerate female deities, depicting them as powerful, nurturing, and essential to the cosmic order. Goddesses like Durga, Kali, and Mary are revered across different faiths, symbolizing strength, compassion, and wisdom. This contradiction highlights a complex dynamic where, despite the worship of female divine figures, women in the earthly realm are frequently relegated to subordinate roles. These religious practices and doctrines embed notions of female inferiority into the cultural fabric, legitimizing broader societal gender inequalities. Although there are increasing efforts to challenge these discriminatory practices and promote greater inclusivity, the struggle is complicated by the deep historical and cultural roots of these biases.
A striking example of this can be found in the state of Assam, where the Barpeta Satra—a revered religious institution established by the 16th-century saint and reformer Madhav Dev—continues to prohibit the entry of women. A large sign outside the Satra clearly states that women are not allowed to enter the Kirtan Ghar (prayer hall) and Manikut Griha (sanctum sanctorum). This exclusion is upheld under the guise of tradition, even though no such restrictions exist in many other Satras, such as the Auniaati Satra in Majuli, which promotes similar spiritual teachings.
The Inconsistent Application of Religious Doctrine
The inconsistency in the application of these restrictive rules raises critical questions about the true motives behind such traditions. While it is often argued that the celibate lifestyle of saints or the spiritual purity of sacred spaces necessitates the exclusion of women, this reasoning falls apart upon closer scrutiny. For instance, Shrimanta Shankardeva, the revered founder of the Vaishnavite movement in Assam, openly acknowledged and embraced family life. His teachings emphasized inclusivity and the subversion of societal hierarchies, suggesting that his intent was not to marginalize any group, including women. Therefore, the restriction of women from religious spaces cannot be justified through his teachings or the principles of Vaishnavism, which are fundamentally inclusive. A significant example is from the Bhagavad Gita, (a key text in Vaishnavism). In Chapter 9, Verse 22, Lord Krishna promises:
"To those who are constantly devoted and who worship Me with love, I give the understanding by which they can come to Me."
This verse highlights that devotion and love are what matter most in the spiritual path, rather than external attributes such as gender. The verse underscores that divine grace and understanding are available to all who are devoted, regardless of their societal status or gender. Also in Vaishnavism, there have been several prominent female saints and devotees who have made significant contributions. One notable example is Mirabai, a revered saint and poetess celebrated for her deep devotion to Krishna. Her life and devotion highlight the respect and acknowledgement of women within the Vaishnavite tradition.
The Myth of Menstrual Pollution
One of the primary justifications for barring women from religious spaces is the belief that menstruation renders women “polluted”. This notion, rooted in ancient taboos and patriarchal thinking, posits that a woman’s natural biological processes make her impure and thus unworthy of participating in sacred rituals. The impact of menstrual taboos and inadequate menstrual hygiene management on women's professional lives in India is significant, leading to substantial economic losses. According to a World Bank report, poor menstrual health management could be costing India about USD 15 billion annually in lost productivity. This loss is largely due to the number of women who miss work because of the stigma and lack of facilities associated with menstruation.
However, this belief is increasingly being questioned and challenged in contemporary discourse. Movements such as "Happy to Bleed" and various menstrual hygiene awareness programs have sought to demystify and destigmatize menstruation, advocating for the recognition of menstruation as a natural, healthy process rather than a source of shame or impurity. Women in India often face restrictions on their activities during menstruation due to deeply ingrained cultural taboos, which not only affect their participation in daily life but also have broader economic consequences. For example, in some regions, women are not allowed to enter the kitchen or attend religious events, which extends to the workplace where similar restrictions can lead to absenteeism or decreased productivity.
The paradoxical nature of this taboo is starkly illustrated by the Ambubachi Festival at the Kamakhya Temple, also in Assam. This festival celebrates the menstruation of the goddess Kamakhya, transforming what is typically viewed as a source of pollution into an occasion of divine significance. The festival draws millions of devotees who come to honour the goddess's fertility and the life-giving power of menstruation, highlighting the inherent contradiction in the simultaneous celebration and denigration of menstruation within religious contexts.
Image Credits - Jubli Das
The Broader Context: Sabarimala and Beyond
The issue of women’s exclusion from religious spaces is not confined to Assam. The Sabarimala Temple in Kerala, which barred women of menstruating age from entering, sparked a nationwide debate when the Supreme Court of India ruled in 2018 that this practice was unconstitutional. The verdict was seen as a landmark victory for gender equality, affirming that devotion to God should not be conditional on a natural biological process. The Sabarimala case highlighted the broader issue of gender discrimination within religious institutions across the country and raised important questions about the role of tradition and modernity in shaping religious practices.
However, the Sabarimala verdict also brought to light the deep-seated resistance to change within religious communities. The backlash from conservative factions, who viewed the court's decision as an attack on their religious freedom, underscored the complexities involved in reconciling modern legal principles with centuries-old traditions. The success of the Sabarimala verdict, therefore, must be evaluated not only by its immediate impact but also by its potential to inspire reform in other religious institutions that continue to uphold discriminatory practices.
The Intersection of Religion and Patriarchy
At the heart of these debates lies a critical question: Can the right to enter religious institutions truly emancipate women? While access to religious spaces is undoubtedly a step toward equality, it is not a panacea for the deeply entrenched patriarchy that pervades many religious doctrines. The real struggle lies in challenging the patriarchal structures that dictate the role and status of women within religious contexts.
Religion has historically been a powerful tool for both the subjugation and empowerment of women. Many religious traditions, including those that preach compassion and equality, have been interpreted in ways that reinforce the subordinate status of women. This duality is evident in the way women are simultaneously revered as goddesses and yet barred from participating fully in religious life. The very presence of discriminatory customs, such as the exclusion of women from sacred spaces, serves as a reminder of the patriarchal underpinnings of many religious practices.
The Path Forward: Challenging Discriminatory Traditions
The need of the hour is to challenge these discriminatory traditions head-on. This requires not only legal interventions, such as the one seen in the Sabarimala case but also a broader cultural shift in how religion and gender are perceived. Educating women about the patriarchal facets of religion is a crucial step in this process. For instance the criminalization of Chhaupadi which is a traditional practice observed in parts of western Nepal, where menstruating women and girls are isolated from their homes and communities due to the belief that they are impure during their menstrual cycle; a practice also observed in some parts of India, is another example of how legal reforms can address such harmful traditions. However, the persistence of this practice despite the law highlights the need for robust enforcement and complementary education efforts to change societal attitudes By understanding the historical and cultural contexts in which these traditions developed, women can better navigate their religious identities and advocate for change.
Moreover, the argument that women should have the right to access all religious spaces is not simply about inclusion; it is about dismantling the barriers that have historically kept women out of public and spiritual life.
Conclusion: "Transforming tradition through the lens of respect and equality."
In a country that prides itself on its commitment to equal rights, the continuation of gender-based discrimination in religious institutions is both outdated and unacceptable. The struggle to gain access to these spaces is symbolic of a larger fight against the patriarchal structures that continue to dominate many aspects of life, including religion. However, grassroots organizations and NGOs have been instrumental in launching awareness campaigns that educate women and communities about the patriarchal roots of certain religious practices. These campaigns often involve workshops, public discussions, and media outreach to challenge the myths and taboos surrounding menstruation. Menstrupedia’s educational resources have been crucial in initiating conversations about menstruation and breaking down stigmas. Artists and activists are using cultural platforms to challenge menstrual taboos. For example, Aranya Johar's spoken word poetry and films like "Pad Man" have played significant roles in shifting public perception by normalizing discussions about menstruation and questioning traditional practices that marginalize women.
The path to achieving this is fraught with challenges, but it is a necessary journey. By challenging discriminatory traditions and advocating for a more inclusive interpretation of religious teachings, we can move toward a future where no woman is excluded from spiritual or public life simply because of her gender. This is not just a fight for religious rights; it is a fight for dignity, equality, and justice.
By Jubli Das
Jubli Das is a second-year student pursuing a Bachelor's degree in Political Science at Indraprastha College for Women, Delhi University. She enjoys immersing herself in books and finds joy in exploring the vibrant world of art and creativity and holds a strong interest in International Politics and Relations.
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