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The cultural meaning of suicide: what does it mean? summary
Hinduism and marriage
Hinduism and marriage
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Sati is defined as “a Hindu practice whereby a widow immolates herself on the pyre of her husband” (Dictonary.com). Sati also means righteous, women throughout the Hindu myths were willing to do anything for the man that they loved. This symbolized the perfect Indian wife to any man. Imagine being a married couple in the Hindu religion, as the wife you have to prove yourself to your husband. According to About.com it goes into brief detail of the idea of marriage in the Hindu religion; “after marriage the Hindu women lead the men by keeping the lustful propensities under control. While married, thought of any other man does not enter the mind of a Hindu lady until she loses her faith in her husband due to his consistent misbehavior and 'don't care' attitude” (Rajhans). Basically in this commitment women must keep the male under control and keep the loving relationship alive and well. Suddenly, during your marriage your husband suddenly dies and you are now left as a widow. How would you feel? Would you mope around and have sorrow for the months to come? Or would you go to the extent of suicide to be with your husband once again. Some say sati is a voluntary act chosen by the newly widowed woman to end her life by being burnt to death at her husband’s pyre. But there are moments in history that Sati was forced upon these women, some ever were dragged to their burning death (Daniel). “The custom of burning the widow on her dead husband's pyre probably did not evolve from religious background but from social background” (Daniels). This paper will explore the horrible act of Sati and how it was practiced throughout history.
In Hinduism there is a figure by the name of Sati in this religion; she however did not burn herself to death at...
... middle of paper ...
... to end for all eternity.
Works Cited
“Sati.” Def. 1. Dictionary.com, Dictionary n.d. Web. 18 Mar. 2014
Daniel, Aharon. "Sati-Burning of the Widow." India History. Tripod, 2000. Web. 21 Mar. 2014. .
Heaphy, Linda. "Life in India: the Practice of Sati or Widow Burning." Life for the modern nomad. Kashgar, 2012. Web. 21 Mar. 2014. .
Parrilla, Vanessa. "Sati:Vitrous Women Through Self-Sacrifice." The Practice of Sati in India. csuchico.edu, 1999. Web. 21 Mar. 2014. .
Rajhans, Gyan. "Ideas of Hindu Marriage: Why the Hindu Marriage is Sacrosanct." About.com Hinduismn.pag. About.com. Web. 20 Mar 2014. .
Indian society was patriarchal, centered on villages and extended families dominated by males (Connections, Pg. 4). The villages, in which most people lived, were admini...
A traditional extended family living in Northern India can become acquainted through the viewing of Dadi’s family. Dadi, meaning grandmother in Hindu, lets us explore her family up close and personal as we follow the trials and tribulations the family encounters through a daily basis. The family deals with the span of three generations and their conflicting interpretations of the ideal family life. Dadi lets us look at the family as a whole, but the film opens our eyes particularly on the women and the problems they face. The film inspects the women’s battle to secure their status in their family through dealing with a patriarchal mentality. The women also are seen attempting to exert their power, and through it all we are familiarized to
Furthermore, the way that we act out practice and perceive the world is shaped by our particular position in the social structure. Thus, death is an apt topic to review religion as a social function, as funeral rites and expressions of grief reflect a lot on specific societies and are culturally relative. Firstly, funeral rites are indicative of gender relations in wider social life. The roles for men and women when it comes to coping with death are clear cut. As in non-religious life, women are seen as more faint-hearted than man, thus, their job is to simply grieve. Parry notes many instances of women breaking into ‘sing-song wails’ (Parry, 1994, p.153). Men, on the other hand, are seen as more spiritually capable, and so they are able to perform rituals, they also do not openly express grief. Parry concludes then, that the ‘legitimate expression of grief is structured by gender’ (Parry, 1994, p.155). It is important to question whether these displays of emotion, or lack of, are socially constructed. Take, for example, Kamla, the son a recently deceased woman. During her funeral procession Kamla is seen looking very solemn and silent, Parry wonders if perhaps he wants to express his grief, but knows that he can’t due to social traditions. Through all castes in Banaras, the separation of genders in matters of grieving is continuous. Secondly, religion repeats social structure. Those without sons cannot
Hinduism is unlike many other religions in that it does not have a single founder or text, but is more like an umbrella in ways of life. In death and life for the Hindu, “The ultimate goal of the soul is liberation from the wheel of rebirth, through reabsorption into our identity with the Oversoul (Brahma)-- the essence of the universe, immaterial, uncreated, limitless, and timeless” (Leming & Dickinson, 2011, p. 134). Susan Thrane MSN, RN, OCN discusses the beliefs of Hindu culture in the article “Hindu End of Life: Death, Dying, Suffering, and Karma” published in the Journal of Hospice and Palliative Nursing. Thrane (2010) states that there are almost 2.3 million Hindus in India. Hindu’s believe in interconnectedness, karma, and reincarnation.
Nanda, Serena. Neither Man nor Woman: The Hijras of India. 2nd ed. Belmont, CA: Wadsworth Pub., 1990. Print.
The article begins by introducing general knowledge about arranged marriages in India. First is the proof of commonality. Arranged marriages are so customary that marriages not arranged
(CITE) However, the display of scapegoating in Jayasaro’s response to the issues of Bhikkhuni ordination is clearly evident. In Jayasaro’s interview, there is a subtle or, perhaps, obvious nuance of blame towards the Bhikkhunis for labelling them rebellious and forceful, rather than viewing the Bhikkhunis’ actual struggle of being deprived of their rights to be ordained. Jayasaro further argues that the harmony between the traditionalists and the Bhikkhunis will not be reached, “if the Bhikkhunis’ option is too much” as if the Bhikkhunis and other women are striving to achieve something they never deserve. (CITE)
Hindus believe in spiritual equality of males and females on an existential level as a representation of enlightenment. This theme of spiritual equality within Hinduism is best
Page - Hindupedia, the Hindu Encyclopedia. The Hindu Encyclopedia, 6 May 2011. Web. 24 Sept. 2011. .
Sati is literally translated into virtuous woman. It is also a Hindu custom in which women follow their husband’s on to their funeral pyre. The first mentioning in history in the Hindu tradition of Sati was in 316 B.C., and it believed that is was practiced by nothing other than a small group of people. Sati is most understood in Hindu as something you become. If a woman gathers enough sat (goodness) through devotion to her husband, usually, but limited to following onto the funeral pyre, then she will become sati. Also there is a matter of preventing sati from being practiced with reform efforts and organizations. Although there are reform acts to help prevent sati in India, there are plenty of people who believe what they believe and continue to practice this as well. In this research paper I will talk about the history of sati, reform efforts that prevent sati, and the existence of sati today.
The Western Religious leaders and moralists believe only one spouse for life is the highest form of marriage. Some of the most "primitive" peoples are strictly monogamous in their ideals, while some "highly advanced" cultures have moved away from the stri...
“Till death do us part,” is a phrase stated by many to their significant other. This phrase, such as others, is one that represents the commitment of a relationship. For the Hindu culture, this phrase is taken quite literally. Hindu widowhood has long been associated with victimization and vulnerability (Czevenda, 351). In Rabindranath Tagore’s “Skeleton,” the plight of widowhood is explored. Tagore was an Indian native and captivated the inspiration of “Skeleton” by the things he witnessed in his country. India is the home to more than 30 million widows older than 40 years old (Czevenda, 351). It is also known for its caste system, which is characterized by the categorization of people and societal roles (Czevenda, 351). Tagore utilized these statistics in his hometown, along with the Hindu beliefs, to cultivate the notion that widowhood is viewed as dishonorable.
At first, we could be mistaken that Rammohun Roy doesn’t share the ambivalence which other people such as Walter Ewer had but the idea of sati continues to provoke ambiguity into the arguments of even the most committed abolitionist. In the defense of the weak character of the Hindu women, Roy says “…the name of death makes the male shudder, that the female from her firmness of mind offers to burn with the corpse of her deceased husband.” Here Roy unintentionally agrees to the possibility of good sati i.e. voluntary sati. But immediately Roy contradicts himself by saying that it must be taken into account that women are naive and are easily misled by people they strongly believe in. In the end we learn little or nothing about the widows themselves,
Each marriage comes with a different perspective and story, whether it is an arranged marriage or love marriage. Arranged and Love marriages are very similar yet different. Love is the pure feeling of attachment. Arrange marriage is like a blind date in hopes to find love. It could be love at first sight or love after a while so in somewhat way they end up being a love marriage after all because the end result is the same as they get married or find love. In this essay there will be comparison done on love marriage and arrange marriage. Each country has a different perspective on each type of marriage. I will be comparing both marriages in America and India. Love Marriages come with a responsibility of their
Amanda Hitchcock. 2001. “Rising Number of Dowry Deaths in India.” Annual Editions: Anthropology 11/12, 34th Edition. Elvio Angeloni. New York: McGraw-Hill Higher Education.