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" A Female Shankaracharya? "
Antoinette E. DeNapoli
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AL
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| Record Number
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1081200
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| Doc. No
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LA124829
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| Call No
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10.1163/18785417-00901002
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| Language of Document
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English
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| Main Entry
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Antoinette E. DeNapoli
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| Title & Author
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A Female Shankaracharya? [Article]\ Antoinette E. DeNapoli
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| Publication Statement
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Leiden: Brill
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| Title of Periodical
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Religion and Gender
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| Date
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2019
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| Volume/ Issue Number
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9/1
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| Page No
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27–49
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| Abstract
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This article examines the practices through which a female religious leader (guru) in India by the name of Trikal Bhavanta Saraswati (in shorthand, “Mataji”) constructs women’s alternative authority in a high powered lineage of male Hindu gurus called Shankaracharyas. Mataji’s appropriation of the Shankaracharya leadership demonstrates an Indic example of “dharmic feminism,” by virtue of which she advocates the female as normative and, through that radical notion, advances a dharmic platform for gender equality in institutions in which women rarely figure among the power elite. Through narrative performance, Mataji reshapes the boundaries of religious leadership to affirm new possibilities for female authority in a lineage that has denied women’s agency. Exploring her personal experience narratives and the themes they illuminate can shed light on why her leadership intervenes in an orthodox lineage of male authority to exercise alternative authority and exact transformation of contemporary Hinduism. This article examines the practices through which a female religious leader (guru) in India by the name of Trikal Bhavanta Saraswati (in shorthand, “Mataji”) constructs women’s alternative authority in a high powered lineage of male Hindu gurus called Shankaracharyas. Mataji’s appropriation of the Shankaracharya leadership demonstrates an Indic example of “dharmic feminism,” by virtue of which she advocates the female as normative and, through that radical notion, advances a dharmic platform for gender equality in institutions in which women rarely figure among the power elite. Through narrative performance, Mataji reshapes the boundaries of religious leadership to affirm new possibilities for female authority in a lineage that has denied women’s agency. Exploring her personal experience narratives and the themes they illuminate can shed light on why her leadership intervenes in an orthodox lineage of male authority to exercise alternative authority and exact transformation of contemporary Hinduism. This article examines the practices through which a female religious leader (guru) in India by the name of Trikal Bhavanta Saraswati (in shorthand, “Mataji”) constructs women’s alternative authority in a high powered lineage of male Hindu gurus called Shankaracharyas. Mataji’s appropriation of the Shankaracharya leadership demonstrates an Indic example of “dharmic feminism,” by virtue of which she advocates the female as normative and, through that radical notion, advances a dharmic platform for gender equality in institutions in which women rarely figure among the power elite. Through narrative performance, Mataji reshapes the boundaries of religious leadership to affirm new possibilities for female authority in a lineage that has denied women’s agency. Exploring her personal experience narratives and the themes they illuminate can shed light on why her leadership intervenes in an orthodox lineage of male authority to exercise alternative authority and exact transformation of contemporary Hinduism. This article examines the practices through which a female religious leader (guru) in India by the name of Trikal Bhavanta Saraswati (in shorthand, “Mataji”) constructs women’s alternative authority in a high powered lineage of male Hindu gurus called Shankaracharyas. Mataji’s appropriation of the Shankaracharya leadership demonstrates an Indic example of “dharmic feminism,” by virtue of which she advocates the female as normative and, through that radical notion, advances a dharmic platform for gender equality in institutions in which women rarely figure among the power elite. Through narrative performance, Mataji reshapes the boundaries of religious leadership to affirm new possibilities for female authority in a lineage that has denied women’s agency. Exploring her personal experience narratives and the themes they illuminate can shed light on why her leadership intervenes in an orthodox lineage of male authority to exercise alternative authority and exact transformation of contemporary Hinduism.
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| Descriptor
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authority
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feminism
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gender
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Hindu Gurus
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performance
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power
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Sadhus
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| Location & Call number
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10.1163/18785417-00901002
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