International Journal of Social Science & Economic Research
Submit Paper

Title:
A LIFE TRANSCENDENT: IMPACT OF SPIRITUALITY ON LIBERATING INDIAN WOMEN FROM PATRIARCHAL OPPRESSION
An Interpretative Phenomenological Analysis

Authors:
Sameepta Girdhar

|| ||

Sameepta Girdhar
Shri Ram School, Aravali

MLA 8
Girdhar, Sameepta. "A LIFE TRANSCENDENT: IMPACT OF SPIRITUALITY ON LIBERATING INDIAN WOMEN FROM PATRIARCHAL OPPRESSION." Int. j. of Social Science and Economic Research, vol. 5, no. 11, Nov. 2020, pp. 3427-3444, doi:10.46609/IJSSER.2020.v05i11.010. Accessed Nov. 2020.
APA 6
Girdhar, S. (2020, November). A LIFE TRANSCENDENT: IMPACT OF SPIRITUALITY ON LIBERATING INDIAN WOMEN FROM PATRIARCHAL OPPRESSION. Int. j. of Social Science and Economic Research, 5(11), 3427-3444. doi:10.46609/IJSSER.2020.v05i11.010
Chicago
Girdhar, Sameepta. "A LIFE TRANSCENDENT: IMPACT OF SPIRITUALITY ON LIBERATING INDIAN WOMEN FROM PATRIARCHAL OPPRESSION." Int. j. of Social Science and Economic Research 5, no. 11 (November 2020), 3427-3444. Accessed November, 2020. doi:10.46609/IJSSER.2020.v05i11.010.

References

[1]. Bannerji, H. (2016). Patriarchy in the era of neoliberalism: The case of India. Social Scientist, 44(3/4), 3-27. https://www.jstor.org/stable/24890241
[2]. Bannerji, P. (2016). Dowry in 21st-century India: The sociocultural face of exploitation. Trauma Violence Abuse, 15(1), 34-40. https://doi.org/10.1177/1524838013496334.
[3]. Berkel, L. A., Vandiver, B. J., & Bahaner, A. D. (2004). Gender role attitudes, religion, and spirituality as predictors of domestic violence attitudes in white college students. Journal of College Student Development, 45(2), 119-133.
[4]. Bryant, A. N. (2007). Gender Differences in Spiritual Development During the College Years. Sex roles 56(11), 835-846.
[5]. Bumiller, E. (1991). May you be the mother of a hundred sons: A journey among the women of India. Penguin Books.
[6]. Chowdhury, A., & Patnaik, M. M. (2013). Understanding the Indian family tree: The gender perspective. International Journal of Multidisciplinary Management Studies, 3, 57–67
[7]. Coyle, J. (2002). Spirituality and health: Towards a framework for exploring the relationship between spirituality and health.Journal of Advanced Nursing, 37, 589-597.
[8]. Dalmia, S., & Pareena, G. L. (2005). The institution of dowry in India: Why it continues to prevail. The Journal of Developing Areas, 38(2), 71–93.
[9]. Diesel, A. (1992). The worship and iconography of the worship and iconography of the Hindu in Natal. Journal for the Study of Religion, 5(2), 3-30. https://www.jstor.org/stable/24763966
[10]. Fukuyama, M. A., & Sevig, T. D. (1999). Integrating spirituality into multicultural counseling (Vol. 13). Sage Publications, Inc.
[11]. Hadzic, M. (2011). Spirituality and mental health: Current research and future directions. Journal of Spirituality in Mental Health, 13(4), 223–235.
[12]. Hungelmann, J., Kenkel-Rossi, E., Klassen, L. & Stollenwerk, R. (1996). Focus on spiritual well-being: Harmonious interconnectedness of mind-body-spirit—Use of the JAREL Spiritual Well-Being Scale.Geriatric Nursing, 17, 262-266.
[13]. Jain, R. (2018). The history behind ‘sati’: A banned funeral custom in India. Culture Trip. https://theculturetrip.com/asia/india/articles/the-dark-history-behind-sati-a-banned-funeral-custom-in-india/
[14]. Madan, G. (2000). Indian social problems (Vol. 2): Social disorganization and reconstruction. Allied Publishers Private Limited.
[15]. McLeod, J. (2020). Modern India: Understanding modern nations. ABC-CLIO.
[16]. Millet, K. (1969). Sexual politics. Granada Publishing.
[17]. Moore, E. P. (1994). Law’s patriarchy in India. In M. Lazarus-Black & S. F. Hirsch (Eds.), Contested states: Law, hegemony and resistance (pp. 89–117). Routledge.
[18]. Nayar, U. S. (2004). Womanhood and spirituality: A journey between transcendence and tradition. The Indian Journal of Social Work, 65, 584-595.
[19]. The National Crime Bureau of India. (2017). Crime in India 2017.https://ncrb.gov.in/en/crime-india-2017-0
[20]. Passalacqua, S. & Cervantes, J. M. (2008). Understanding gender and culture within the context of spirituality: Implications for counselors. Counseling and Values, 52(3), 224-239.
[21]. Pietkiewicz, I., & Smith, J. A. (2014). A practical guide to using Interpretative Phenomenological Analysis in qualitative research psychology, Psychological Journal, 20(1), 7-14.
[22]. Rao, G. P., Vidya, K. L., & Sriramya, V. (2015). The Indian “girl” psychology: A perspective. Indian Journal of Psychiatry, 57(Suppl 2), S212–S215.
[23]. Sharma, I., Pandit, B., Pathak, A., & Sharma, R. (2013). Hinduism, marriage and mental illness. Indian Journal of Psychiatry, 55(Suppl 2), S243–S249.
[24]. United Nations Development Programme. (2014). Human development report 2015: Work for human development. http://hdr.undp.org/en/composite/GII
[25]. World Health Organization (WHO, 2016). World health statistics 2016: Monitoring health for the SDGs (sustainable development goals). Author. https://www.who.int/gho/publications/world_health_statistics/2016/Annex_B/en/

Abstract:
For a country like India, where female goddesses are worshipped in Indian scriptures that call for the respect for women, it seems paradoxical that it has a deeply-entrenched patriarchal culture. Yet this is the harsh reality: the vast majority of Indian states are patriarchal, whereby women live under male subjugation. One principal force in entrenching the patriarchal culture in Indian society is institutional religions that often justify the denial of agency to women and sanction their oppression. Many Indian women have turned to spirituality, i.e., non-institutional religions, as a means of freeing themselves from patriarchal oppression. Some of these beliefs and practices are derived from the richness and diversity of India’s deeply-rooted spiritual beliefs in the deific power of divine souls, saints and yogis. Through this paper, I sought to explore the extent to which women have harnessed their pursuit of spirituality, be it beliefs and practices, as an instrument for them to deal with patriarchal oppression. Through in-depth, one-on-one interviews with Indian women and spiritual leaders, the findings revealed that the pursuit of spirituality can either serve to empower women and genuinely liberate them from patriarchal oppression or enable them to cope with patriarchal oppression. The implication of this study is that the extent of the effectiveness of spirituality as an instrument for improving the quality of life of oppressed women in patriarchal situations is dependent on their expectations and desires to move beyond the patriarchal confines.

IJSSER is Member of