Beyond Brahmanical Asceticism: Recent and Emerging Models of Female Hindu Asceticisms in South Asia
In the last 25 years, significant conceptual and interpretive shifts have occurred in the scholarship on asceticism in South Asia that broaden not only ‘what counts’ as asceticism, but also ‘who counts’ as an ascetic. Moreover, the recent surge of anthropological and ethnographic studies, particular...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Published: |
Wiley-Blackwell
2009
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| In: |
Religion compass
Year: 2009, Volume: 3, Issue: 5, Pages: 857-875 |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a In the last 25 years, significant conceptual and interpretive shifts have occurred in the scholarship on asceticism in South Asia that broaden not only ‘what counts’ as asceticism, but also ‘who counts’ as an ascetic. Moreover, the recent surge of anthropological and ethnographic studies, particularly those focusing on female asceticism, has contributed innovative and alternative models of asceticism to the more dominant, Sanskritic literary model(s). This essay is an introductory survey of the literature on Hindu asceticism and has the following objectives: to discuss the text-based structural studies on asceticism that have helped to shape the field and to present the recent and emerging scholarship on female Hindu asceticism that challenges and/or supplements the dominant Brahmanical textual model by illuminating the role of female-centered social values and practices and of bhakti traditions in the constitution of gendered traditions of asceticism. This essay is intended as a preliminary research tool for scholars and students with which to navigate the topography of Hindu asceticism and to understand the crucial developments in the field that have changed the ways that scholars theorize both the category and phenomenon of asceticism in South Asia. Finally, it suggests some fruitful avenues for future research through consideration of ascetics’ performative practices as a strategy for creating non-orthodox asceticism(s) as an alternative to the dominant and orthodox model. | ||
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