By: Manushree Mahat

Abstract

Research has found that globally, women are more religious than men. In an unsurprising paradox, however, there is a higher percentage of religious leaders who are men, in comparison to women. In my research essay, I’d like to analyze how this paradox is essentially the result of patriarchy deeply rooted in almost all major religions, where, while women are encouraged to worship and practice religion, they are rarely, if ever, considered to be viable for religio-leadership roles. It goes without saying that most major religions have deeply misogynistic practices–women are viewed as men’s property in different ways in both Christianity and Islam, in many Hindu practices women are considered ‘impure’ to see God during their normal menstrual cycles, and Buddhism often views women as ‘temptation’ against gaining higher spirituality, essentially relegating them as mere objects of sexual gratification. Each religion has deeply misogynistic practices, and men are often the pallbearers of this continuance. In my essay, I’d like to analyze the role of women in religion, and if more women were to be leaders of their religion, would misogynistic practices rooted in religion decrease?

Introduction

Marxist interpretations of religion view it as the ‘opium’ of the masses. Religion provides a reprieve for the social conditions created by capitalism, essentially putting class-based differences and oppression as God’s will. We can extend this statement made by Marx to discuss how religion as a patriarchal institution functions. For example, Kate Millett talks about how patriarchy works as an ideology–religion is one of these ideological tools that reinforces oppression. When religious texts determine what women’s role should be in society, where most of the time women are essentially viewed as submissive to men, this becomes the vehicle through which misogyny and patriarchy continue. 

The percentage of people who grow up in religious households is still incredibly high, meaning that children are often socialized into roles also dictated by religion. When young Christian girls attend churches and see almost no counterparts of themselves as pastors and members of the clergy, this can become a blueprint for their continued subservient religiosity. Research has shown that the religious gap between men and women decreases when women have more access to education and work. Furthermore, it has also been suggested that since women are often relegated to the domestic sphere due to patriarchal norms, religion becomes a space where women can negotiate a sense of purpose that is elsewhere denied to them. We can link this to Bina Aggarwal’s household critique model and bargaining theory where, like family, religion becomes an extension of a patriarchal institution, which seems equal, but is in fact mired with hierarchies. Women who are already excluded from society economically, bargain through this patriarchal conundrum because they perceive the acceptance and community they receive from their religion to be worth the bargain. With this logic, we can argue that religion and patriarchy have a symbiotic relationship, feeding off the subservience of women. Why do they seemingly provide a ‘space’ for women to practice faith and purpose, and then deny them power from society, and leadership within their religion themselves?

The fear of women’s leadership in religions: Why are there almost no women religious leaders

The presence of women priests in Hindu traditions is very rare, if none. An article published on female priesthood in India revealed that while women are increasingly engaged in priesthood, their participation is not taken positively. Male priests believe that women engaging in priesthood courses do not realize the rigour of becoming a priest, and being a priest is a mere ‘hobby’ to them. Furthermore, some men even view it as a threat to their source of income. Research is lacking on women’s leadership roles in Hindu priesthood, to the point that there is only one article; it is difficult to draw solid conclusions on the continued denial of women into priesthood.

It does beg the question, why is it that male priesthood is so revered, and its education provided to young men interested in pursuing the path, whereas women’s participation is viewed as a hobby, their participation during their girlhood not even mentioned? Why are only men essentially considered God’s guide? Similarly, the presence of women pastors is an incredibly low percentage, begging the same question: why are women’s roles in religion minimized in such a way that the practice of leading God’s word is rarely considered for them? It wouldn’t be far-fetched to assume that religion was made for a man, by men.

Most followers of these religions evoke religious texts and scriptures to justify their treatment of women. Certain groups interpret religious texts to mean that only men are meant to have positions of authority, and women’s representations are symbolic–while they may be revered as Goddesses, they are still treated as subordinate to men. This is also how patriarchal structures function, by showing that religion is just one of many institutions holding up patriarchy by denying women any power in the religious sphere.

In society, women are denied leadership in any and all spheres. The proportion of women political leaders to male political leaders is extremely low. There are 195 countries in the world, and only 28 countries are led by women, and 101 countries have never had women leaders. Women are given opportunities, but their ability to wield power at any higher level than men is taken away from them.

The same can be argued of religion–to be the drivers of patriarchy, men would be at the helm. What better way to evoke male superiority than to use the otherworldly power of God to relegate women to be less than men?

Religion as politics, and the absence of women’s religio-political movements

The Civil Rights Movement in America was spearheaded by Martin Luther King Jr. whose values were rooted in Christianity, and he himself was a Baptist minister. The movement also used Black churches as a hub of organization, movement and mobilization. While the civil rights movement is a largely successful movement that enshrined rights to African-American people that were previously denied, it also failed to rightfully acknowledge the contributions made by Black women at the time. Feminist scholars have argued that the Black liberation movement as a whole has consistently sidelined women, letting Black women face the brunt of discrimination from white men, women, as well as Black men. Nina Banks talks about how the contribution and labour of Black women in caregiving and organization was essentially erased–the same can be said of Black women in the civil rights movement who were involved significantly in grassroots organization. We can argue that religion-centric movements like the civil rights movement also uphold patriarchal values, as most clergy leaders are men, essentially reproducing gender-based inequalities in the name of a greater cause. Civil rights movements like Ella Baker were completely sidelined despite her significant organizational contributions to the movement, in favour of a Black male leadership. We can argue that in this intersectional movement, which combined civil rights, social justice, and religion, women’s space in the religious and public sphere was entirely erased. Religion feeds off patriarchy, and patriarchy feeds off religion. It also wouldn’t be far-fetched 

Conclusion: Women as Religious Leaders

The grips of misogyny and patriarchy in religion are certainly very deep. It has taken women centuries to be acknowledged by their religion as self-sufficient, powerful beings, and one can’t help but wonder how having more women as religious restructures this patriarchal institution. We can argue that having more women religious leaders will increase the autonomy of women practising these religions, as they have a physical example beyond their weaponized religious script regarding their place in society. Perhaps with more women at the helm of this historically patriarchal institution, it will cut down on its patriarchal elements. Furthermore, the very presence of a woman as a religious leader is a direct attack on patriarchy, which weaponises God to justify its injustice and discrimination.

However, can the patriarchy within religion really be dismantled when the very institution of religion is known to subjugate women? Increased women’s leadership is essential to uprooting the tenets of patriarchy within religion, but to uproot its existence at all in religion, the very institution of religion would have to be dismantled.

Author’s bio:

Manushree Mahat is an amateur writer based in Kathmandu. She has experience in culture, lifestyle, and social journalism, and also dabbles in fictional storytelling once in a while.

Image Source: https://www.infogrades.com/society-infographics/roles-of-women-in-world-religions/