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What Men Owe to Women: Men's Voices from World Religions by John C. Raines, Daniel C. Maguire

By John C. Raines, Daniel C. Maguire

What males Owe to girls brings jointly a exclusive workforce of male students to deal with gender justice in global religions. It comprises contributions representing a variety of traditions: Islam, Judaism, Hinduism, Roman Catholicism, Protestantism, Taoism, Buddhism, and African and local American religions. This publication recognizes the patriarchal overload of those traditions and institutes an artistic seek for the useful, yet missed, assets of the traditions themselves. The participants exhibit how those assets help the commercial and political empowerment of girls and support a rethinking of gender kinfolk when it comes to real mutuality. additionally they proportion details on their lonesome lives and people of the ladies of their households that remove darkness from the dialogue.

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Prasad, Ra-macaritama-nasa, 8–9. 32. , 719. A Hindu Perspective 39 33. Mahatma Gandhi, All Men Are Brothers (New York: Columbia University Press, 1958), 89. 34. For some statistics in the Indian context see Narayanan, “One Tree Is Equal to Ten Sons,” 312–316. 35. From “Global Dharma” in Hinduism Today, November, 1994. 36. Shashi Tharoor, India: From Midnight to Millennium (New York: Arcade Publishing, 1997), 296. 37. See Altekar, The Position of Women in Hindu Civilization, 3. 38. See Ellison Banks Findly, “Ga-rgï- at the King’s Court: Women and Philosophic Innovation in Ancient India,” in Women, Religion, and Social Change, Yvonne Yazbeck Haddad and Ellison Banks Findly, eds.

The Br. hada-ran. yaka Upanis. 37 There are also Vedic hymns that are attributed to women. 38 Hindu classical texts, as was noted earlier, offer a one-sided emphasis on the obligations of women to men and are glaringly silent on the obligations of men to women. Justice requires that this imbalance be redressed and that mutual obligations be emphasized. There are many ancient traditions that could be drawn upon to support gender equality and mutuality. The R. g Veda, the earliest of the Vedic texts stipulates that the wife must be present at all domestic religious rituals.

Upon her death, Ramana was convinced that she had attained liberation and was not subject to rebirth. It is customary for the body of a liberated person to be buried rather than cremated. Some disciples expressed doubt about whether the body of a liberated woman should be treated like that 28 Anantanand Rambachan of a liberated man. Ramana’s answer was unequivocal. “Since Jña-na (Knowledge) and Mukti (Deliverance) do not differ with the difference of sex, the body of a woman Saint also need not be burnt.

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