Anusmita Bhattacharjee
"सतगुरु हम सूँ रीझि करि, एक कह्या प्रसंग।
बरस्या बादल प्रेम का, भीजि गया सब अंग॥"
(The true teacher's words overflowed like nectar
When he spoke to me - overwhelmed,
Blessed was I with the downpour of intense love
And my whole existence was thoroughly drenched.)
बरस्या बादल प्रेम का, भीजि गया सब अंग॥"
(The true teacher's words overflowed like nectar
When he spoke to me - overwhelmed,
Blessed was I with the downpour of intense love
And my whole existence was thoroughly drenched.)
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In the light of some popular vrat katha narratives prevalent in India, we shall try to discuss how the role of a woman is limited till the boundaries of just the socio-religious sphere, promoting kinship ties and practising ideal convention. Usually, the main purpose of the vrat-katha is to show how practising the vrat by following all the instructions properly helps the woman to fulfil her duties as laid down by the religion she follows. Also, we shall try to analyse how the woman, for not performing a particular vrat, is not only projected as being responsible for all the sufferings endured by her family, but also it is solely she who is supposed to bear all the pains and consequences of her acts in this world and the next – in spite of the fact that in the whole process, it is her own identity which is at stake. To what extent are the instances of “reward-punishment” dichotomy responsible for hypnotising the female to disempower them and what possible circumstances might this create in the future remains a relevant question to be considered.
In the light of some popular vrat katha narratives prevalent in India, we shall try to discuss how the role of a woman is limited till the boundaries of just the socio-religious sphere, promoting kinship ties and practising ideal convention. Usually, the main purpose of the vrat-katha is to show how practising the vrat by following all the instructions properly helps the woman to fulfil her duties as laid down by the religion she follows. Also, we shall try to analyse how the woman, for not performing a particular vrat, is not only projected as being responsible for all the sufferings endured by her family, but also it is solely she who is supposed to bear all the pains and consequences of her acts in this world and the next – in spite of the fact that in the whole process, it is her own identity which is at stake. To what extent are the instances of “reward-punishment” dichotomy responsible for hypnotising the female to disempower them and what possible circumstances might this create in the future remains a relevant question to be considered.