Manisha Sethi - Böcker

The book attends to a historical question — how to account for the high numbers of renouncers (sadhvis) mentioned in medieval and ancient texts — which has been acknowledged and raised, but left unaddressed within Jain studies. It does so through ethnographic data gathered through extensive fieldwork among the sadhvis in Delhi and Jaipur.The volume foregrounds the primacy of ‘choice’ and ‘agency’— upheld by the nuns themselves, who associate asceticism with autonomy, freedom, joy, spiritual well-being, self-worth and peace, and grihastha (household) with loss of independence, fettered existence, degradation, burdensome familial obligations and social responsibilities. It also examines whether it may be apt to term Jain nuns as practitioners of an ‘indigenous mode of feminism’. The book challenges the existing sociological theories of renunciation and tests the feminist concepts of agency and autonomy by investigating the culturally coded roles ascribed to women in Jainism, which are variegated, and examines how a fractured discourse and reality is resolved in the subjectivities and identities of female ascetics. The very legitimacy of the institution of female asceticism, and the way in which the society (samaj) upholds and sustains it, renders female asceticism into a socially approved alternative institution — albeit one that allows Jain nuns to create spaces of relative and autonomy and even prestige for themselves.

The entanglement of law and religion is reiterated on a daily basis in India. Communities and groups turn to the courts to seek positive recognition of their religious identities or sentiments, as well as a validation of their practices. Equally, courts have become the most potent site of the play of conflicts and contradictions between religious groups. The judicial power thus not only arbiters conflicts but also defines what constitutes the ‘religious’, and demarcates its limits.This volume argues that the relationship between law and religion is not merely one of competing sovereignties – as rational law moulding religion in its reformist vision, and religion defending its turf against secular incursions– but needs to be understood within a wider social and political canvas. The essays here demonstrate how questions of religious pluralism, secularism, law and order, are all central to understanding how the religious and the legal remain imbricated within each other in modern India. It will be of interest to academics, researchers, and advanced students of Sociology, History, Political Science and Law. The chapters in this book were originally published as a special issue of South Asian History and Culture.

The entanglement of law and religion is reiterated on a daily basis in India. Communities and groups turn to the courts to seek positive recognition of their religious identities or sentiments, as well as a validation of their practices. Equally, courts have become the most potent site of the play of conflicts and contradictions between religious groups. The judicial power thus not only arbiters conflicts but also defines what constitutes the ‘religious’, and demarcates its limits.This volume argues that the relationship between law and religion is not merely one of competing sovereignties – as rational law moulding religion in its reformist vision, and religion defending its turf against secular incursions– but needs to be understood within a wider social and political canvas. The essays here demonstrate how questions of religious pluralism, secularism, law and order, are all central to understanding how the religious and the legal remain imbricated within each other in modern India. It will be of interest to academics, researchers, and advanced students of Sociology, History, Political Science and Law. The chapters in this book were originally published as a special issue of South Asian History and Culture.

The book attends to a historical question — how to account for the high numbers of renouncers (sadhvis) mentioned in medieval and ancient texts — which has been acknowledged and raised, but left unaddressed within Jain studies. It does so through ethnographic data gathered through extensive fieldwork among the sadhvis in Delhi and Jaipur.The volume foregrounds the primacy of ‘choice’ and ‘agency’— upheld by the nuns themselves, who associate asceticism with autonomy, freedom, joy, spiritual well-being, self-worth and peace, and grihastha (household) with loss of independence, fettered existence, degradation, burdensome familial obligations and social responsibilities. It also examines whether it may be apt to term Jain nuns as practitioners of an ‘indigenous mode of feminism’. The book challenges the existing sociological theories of renunciation and tests the feminist concepts of agency and autonomy by investigating the culturally coded roles ascribed to women in Jainism, which are variegated, and examines how a fractured discourse and reality is resolved in the subjectivities and identities of female ascetics. The very legitimacy of the institution of female asceticism, and the way in which the society (samaj) upholds and sustains it, renders female asceticism into a socially approved alternative institution — albeit one that allows Jain nuns to create spaces of relative and autonomy and even prestige for themselves.