Cults & Society
 Department: Group Report
__________________________________________________
Featured Group Report

Hare Krishna: women
  
 
   
 
     

6/12

Participation, Protection and Patriarchy: An International Model for the Role of Women in ISKCON

Radha Devi Dasi

[continued]

In Human Rights Law, at the international level, there are two types of rights.  There is an International Covenant on Civil and Political Rights which covers rights such as citizenship, voting and ability to hold office.[xv]  There is a second International Covenant on economic, social, and cultural rights which includes rights such as housing, food and education.[xvi]  For the purposes of our discussion in this paper, I will refer to these two categories as participation rights and substantive rights.  My theory is that devotees in general, and women in particular, are entitled to both kinds of rights in ISKCON.  I further contend that there is an important link between these two categories of rights. 

Women are clearly entitled to participation rights in ISKCON at some level.  We are allowed to become members of ISKCON.  We are allowed to take initiation.  We are allowed to chant the holy names.  The maha-mantra is not a secret mantra given only to men.  So we participate at some level.  There has been some controversy about what that level of participation should be.  This topic is thoroughly covered in the paper presented by Jyotirmayi Devi Dasi that is available through the Women’s Ministry.  In her paper, Jyotirmayi Devi Dasi makes a compelling case for equal levels of participation for men and women based on Shrila Prabhupada’s own writing and practices.

In Sri Caitanya Caritamrta, Adi Lila, chapter seven, Shrila Prabhupada describes how Lord Caitanya adapted many of the rules of Vaishnava etiquette to increase the effect of His preaching and the spread of Krishna consciousness.  In the purport to verse thirty-two, Shrila Prabhupada writes, 

Not knowing that boys and girls in countries like Europe and America mix very freely, these fools and rascals criticise the boys and girls in Krishna consciousness for intermingling.  But these rascals should consider that one cannot suddenly change a community’s social customs.  However, since both boys and girls are being trained to become preachers, these girls are not ordinary girls, but are as good as their brothers who are preaching Krishna consciousness.  Therefore, to engage both boys and girls in fully transcendental activities is a policy intended to spread the Krishna consciousness movement.

 

There are two points raised by this purport which we ought to carry into further discussions on this issue. 

First, Shrila Prabhupada indicates that the test of whether a woman’s participation role is appropriate is not whether it is Vedic.[xvii]  Shrila Prabhupada says here that the test of whether a woman’s role is appropriate is whether it helps to spread Krishna consciousness.  If we truly thought in terms of what is effective for spreading Krishna consciousness, many of the controversies between men and women would disappear.

The second point is one I previously discussed in section two of this paper, that Shrila Prabhupada has created an analytical exception to the statements that women are less intelligent or untrustworthy.[xviii]  Women engaged in transcendental activities, that is women who are devotees, are, according to Shrila Prabhupada, just as intelligent as men engaged in devotional activities.

1/12 < > 12/12
______________________________________________ ^
 

Cults & Society
 Department: Group Report
__________________________________________________
Featured Group Report

Hare Krishna: women
  
 
   
 
     

6/12

Participation, Protection and Patriarchy: An International Model for the Role of Women in ISKCON

Radha Devi Dasi

[continued]

In Human Rights Law, at the international level, there are two types of rights.  There is an International Covenant on Civil and Political Rights which covers rights such as citizenship, voting and ability to hold office.[xv]  There is a second International Covenant on economic, social, and cultural rights which includes rights such as housing, food and education.[xvi]  For the purposes of our discussion in this paper, I will refer to these two categories as participation rights and substantive rights.  My theory is that devotees in general, and women in particular, are entitled to both kinds of rights in ISKCON.  I further contend that there is an important link between these two categories of rights. 

Women are clearly entitled to participation rights in ISKCON at some level.  We are allowed to become members of ISKCON.  We are allowed to take initiation.  We are allowed to chant the holy names.  The maha-mantra is not a secret mantra given only to men.  So we participate at some level.  There has been some controversy about what that level of participation should be.  This topic is thoroughly covered in the paper presented by Jyotirmayi Devi Dasi that is available through the Women’s Ministry.  In her paper, Jyotirmayi Devi Dasi makes a compelling case for equal levels of participation for men and women based on Shrila Prabhupada’s own writing and practices.

In Sri Caitanya Caritamrta, Adi Lila, chapter seven, Shrila Prabhupada describes how Lord Caitanya adapted many of the rules of Vaishnava etiquette to increase the effect of His preaching and the spread of Krishna consciousness.  In the purport to verse thirty-two, Shrila Prabhupada writes, 

Not knowing that boys and girls in countries like Europe and America mix very freely, these fools and rascals criticise the boys and girls in Krishna consciousness for intermingling.  But these rascals should consider that one cannot suddenly change a community’s social customs.  However, since both boys and girls are being trained to become preachers, these girls are not ordinary girls, but are as good as their brothers who are preaching Krishna consciousness.  Therefore, to engage both boys and girls in fully transcendental activities is a policy intended to spread the Krishna consciousness movement.

 

There are two points raised by this purport which we ought to carry into further discussions on this issue. 

First, Shrila Prabhupada indicates that the test of whether a woman’s participation role is appropriate is not whether it is Vedic.[xvii]  Shrila Prabhupada says here that the test of whether a woman’s role is appropriate is whether it helps to spread Krishna consciousness.  If we truly thought in terms of what is effective for spreading Krishna consciousness, many of the controversies between men and women would disappear.

The second point is one I previously discussed in section two of this paper, that Shrila Prabhupada has created an analytical exception to the statements that women are less intelligent or untrustworthy.[xviii]  Women engaged in transcendental activities, that is women who are devotees, are, according to Shrila Prabhupada, just as intelligent as men engaged in devotional activities.

1/12 < > 12/12
______________________________________________ ^
 

Cults & Society
 Department: Group Report
__________________________________________________
Featured Group Report

Hare Krishna: women
  
 
   
 
     

6/12

Participation, Protection and Patriarchy: An International Model for the Role of Women in ISKCON

Radha Devi Dasi

[continued]

In Human Rights Law, at the international level, there are two types of rights.  There is an International Covenant on Civil and Political Rights which covers rights such as citizenship, voting and ability to hold office.[xv]  There is a second International Covenant on economic, social, and cultural rights which includes rights such as housing, food and education.[xvi]  For the purposes of our discussion in this paper, I will refer to these two categories as participation rights and substantive rights.  My theory is that devotees in general, and women in particular, are entitled to both kinds of rights in ISKCON.  I further contend that there is an important link between these two categories of rights. 

Women are clearly entitled to participation rights in ISKCON at some level.  We are allowed to become members of ISKCON.  We are allowed to take initiation.  We are allowed to chant the holy names.  The maha-mantra is not a secret mantra given only to men.  So we participate at some level.  There has been some controversy about what that level of participation should be.  This topic is thoroughly covered in the paper presented by Jyotirmayi Devi Dasi that is available through the Women’s Ministry.  In her paper, Jyotirmayi Devi Dasi makes a compelling case for equal levels of participation for men and women based on Shrila Prabhupada’s own writing and practices.

In Sri Caitanya Caritamrta, Adi Lila, chapter seven, Shrila Prabhupada describes how Lord Caitanya adapted many of the rules of Vaishnava etiquette to increase the effect of His preaching and the spread of Krishna consciousness.  In the purport to verse thirty-two, Shrila Prabhupada writes, 

Not knowing that boys and girls in countries like Europe and America mix very freely, these fools and rascals criticise the boys and girls in Krishna consciousness for intermingling.  But these rascals should consider that one cannot suddenly change a community’s social customs.  However, since both boys and girls are being trained to become preachers, these girls are not ordinary girls, but are as good as their brothers who are preaching Krishna consciousness.  Therefore, to engage both boys and girls in fully transcendental activities is a policy intended to spread the Krishna consciousness movement.

 

There are two points raised by this purport which we ought to carry into further discussions on this issue. 

First, Shrila Prabhupada indicates that the test of whether a woman’s participation role is appropriate is not whether it is Vedic.[xvii]  Shrila Prabhupada says here that the test of whether a woman’s role is appropriate is whether it helps to spread Krishna consciousness.  If we truly thought in terms of what is effective for spreading Krishna consciousness, many of the controversies between men and women would disappear.

The second point is one I previously discussed in section two of this paper, that Shrila Prabhupada has created an analytical exception to the statements that women are less intelligent or untrustworthy.[xviii]  Women engaged in transcendental activities, that is women who are devotees, are, according to Shrila Prabhupada, just as intelligent as men engaged in devotional activities.

1/12 < > 12/12
______________________________________________ ^
 

Cults & Society
 Department: Group Report
__________________________________________________
Featured Group Report

Hare Krishna: women
  
 
   
 
     

6/12

Participation, Protection and Patriarchy: An International Model for the Role of Women in ISKCON

Radha Devi Dasi

[continued]

In Human Rights Law, at the international level, there are two types of rights.  There is an International Covenant on Civil and Political Rights which covers rights such as citizenship, voting and ability to hold office.[xv]  There is a second International Covenant on economic, social, and cultural rights which includes rights such as housing, food and education.[xvi]  For the purposes of our discussion in this paper, I will refer to these two categories as participation rights and substantive rights.  My theory is that devotees in general, and women in particular, are entitled to both kinds of rights in ISKCON.  I further contend that there is an important link between these two categories of rights. 

Women are clearly entitled to participation rights in ISKCON at some level.  We are allowed to become members of ISKCON.  We are allowed to take initiation.  We are allowed to chant the holy names.  The maha-mantra is not a secret mantra given only to men.  So we participate at some level.  There has been some controversy about what that level of participation should be.  This topic is thoroughly covered in the paper presented by Jyotirmayi Devi Dasi that is available through the Women’s Ministry.  In her paper, Jyotirmayi Devi Dasi makes a compelling case for equal levels of participation for men and women based on Shrila Prabhupada’s own writing and practices.

In Sri Caitanya Caritamrta, Adi Lila, chapter seven, Shrila Prabhupada describes how Lord Caitanya adapted many of the rules of Vaishnava etiquette to increase the effect of His preaching and the spread of Krishna consciousness.  In the purport to verse thirty-two, Shrila Prabhupada writes, 

Not knowing that boys and girls in countries like Europe and America mix very freely, these fools and rascals criticise the boys and girls in Krishna consciousness for intermingling.  But these rascals should consider that one cannot suddenly change a community’s social customs.  However, since both boys and girls are being trained to become preachers, these girls are not ordinary girls, but are as good as their brothers who are preaching Krishna consciousness.  Therefore, to engage both boys and girls in fully transcendental activities is a policy intended to spread the Krishna consciousness movement.

 

There are two points raised by this purport which we ought to carry into further discussions on this issue. 

First, Shrila Prabhupada indicates that the test of whether a woman’s participation role is appropriate is not whether it is Vedic.[xvii]  Shrila Prabhupada says here that the test of whether a woman’s role is appropriate is whether it helps to spread Krishna consciousness.  If we truly thought in terms of what is effective for spreading Krishna consciousness, many of the controversies between men and women would disappear.

The second point is one I previously discussed in section two of this paper, that Shrila Prabhupada has created an analytical exception to the statements that women are less intelligent or untrustworthy.[xviii]  Women engaged in transcendental activities, that is women who are devotees, are, according to Shrila Prabhupada, just as intelligent as men engaged in devotional activities.

1/12 < > 12/12
______________________________________________ ^