Introduction
Religion originates from a unified system of beliefs and practices in regards to sacred issues that unite the moral fabric of a given community. Just by their biological nature, women have often been subjected to heated debates as well as views in reference to their religious roles. They are commonly taken to be the weaker gender in constant need of protection and guidance from the males in most religions and cultures. As a result, they have been subjugated and in certain cases oppressed by being subjected to harsh religious laws as compared to the men. Society and Religion have always intersected in different aspects (Vorster, 2015). A common ground in almost all the religions is the physical inability to grant women total freedom. Irrespective of such challenges, there exist women who have accomplished great things in all the religion and have proceeded to become role models for humanity. Over the last few centuries, religious development and transmission have had a huge impact on historical and current events in the different religious movements. This paper takes and analyses the cases of women and religion. It focusses on women from the early days of these religions to modern day. The paper focuses on three religious nationalisms, that is, Jainism or Hindu Nationalism, Christian Nationalism and Islamic Nationalism.
Unlike Hinduism, both Christian and Islam are purely monotheistic religions nationalism. They believe and worship one Supreme God who is the creator of humanity and the universe (Vorster, 2015). On the other hand, Jainism nationalism believes in numerous deities who are attributed to different aspects of life. The three nationalisms are the largest and most spread as well as practiced in the current world.
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Early Religious Nationalism Laws and the Status of Women
Before the rise of these religions, many pagan practices cut across all the societies. Some of them were no longer mandated by the new religions, but other were embraced.
Polygamy, Polyandry, and Control of Women
Both Patriarchal and matriarchal systems existed before the three religions. Prior to Islam, many women were allowed to retain blood kinships with their tribe (Sechzer, 2004). On numerous occasions, the women could run to her tribesmen to seek protection if her husband abused her. However, they were still unhappy about their new status, mistreatment, and poverty. This is also the case in societies that existed before the introduction of Christianity and Jainism. One common practiced that dominated the societies was female infanticide. Since men were considered more valuable in terms of providing security and working to develop the societies, there was a high demand for baby boys. This led to the killing of female infants whenever the need arose (McDonough, 2010). Polyandry was also a common practice. One woman was allowed to marry two or more men at the same time. Under the new religions, the matriarchal system was abolished together with polyandry as well as female infanticide was prohibited. In all the Christian, Hindu, and Islam nationalisms, women were subjected to the control of their husbands as well as the husband’s family. However, this was not rigidly enforced at the beginning ( Cort, 2014 ). In Christian nationalism, the Old Testament people practiced polygamy. One man could marry several women concurrently. Likewise, the Hindus were allowed to marry numerous women. In Islam, Muhammad was keen on the treatment of women and precisely the widows. As a result, he replaced polyandry with polygamy (Robinson, & Clarke, 2013). Both in Christian and Hindu nationalism, polygamy was driven by social status or need. That is, a man could marry a second or a third wife if he had the capacity to care for them. Secondly, if the first woman was not able to bear children, then the man could marry a second wife. However, in Islam, polygamy was institutionalized after many men lost their lives in wars against Mecca, which left many widows unprotected. However, unlike in Christianity or Hinduism which did not limit the number of women one could marry, the Islam only allowed men to take up to four wives on a condition that he could treat them equally (Sechzer, 2004). In Christianity, celibacy was a common practice. Men and women could dedicate their lives to serving God and avoid marriage for their entire life. However, in Islam, the practice of celibacy was disapproved (Haghighat, 2010). The females’ menstruation was also a contagious issue in across the three religions. In the Old Testament, men were prohibited from having sex with menstruating women. They were considered ceremoniously unclean for seven days and wherever came into contact with her, or anything she touched, sat or slept on was required to wash and bath themselves in water and would remain unclean until evening (Leviticus 15, 19-33). Likewise, some Jain texts regard menstrual blood as an impurity sign. However, the texts do not regard women as spiritually impure on the bases of their menstruation. In the eyes of Jainism, spiritual purity is concerned with speaking, thinking and acting rightly and not involuntary bodily functions. On the other hand, Muhamad did not term female menstruation as unclean or consider menstrual blood an impurity. However, he ordered women to skip prayers during this period and prohibited their attendance to the Mosque (McDonough, S. (2010).
Women and their Religious Responsibilities in the Three Religious Nationalisms
Religious nationalism of women was highly contested argument the traditional view In Christianity stresses on submission and dependency. The relationship of a woman to church, home and society are dictated by her submission to her husband or any other male leadership as well as dependent on him or them. The woman has her own freedom and sphere to practice her spiritual gifts (Vorster, 2015). However, it must be under the leadership of a man, who leads both at home and church (Haghighat, 2010). This perspective is based on hierarchical comprehension of Gods relationship to Christ to man as well as to the woman, as Paul argues in First Corinthians 11. He states that Christ is subject to the Father, man to Christ and woman to a man. This view agrees with the Traditional View (Waters, 2017). The Quran on the other side is quite explicit regarding religious responsibilities of the women. It called for the women to participate on spiritual matters on equal bases to the men. However, in practice, this was not practiced. Some Islam historical information indicates that Muhammad allowed women to pray with him in Mosques whereas other indicates women only attended Mosques in the company or under permission of their husbands. Even so, they were only allowed to stand behind the rows of men (Sechzer, 2004). During the pre-Islamic period, women who committed adultery were severely punished by either stoning or death. This was also a common practice in the Old Testament. In case of a divorce, the men in Islam were required to do it in a way that did not ruin the reputation of the woman. Unlike Christianity and Islam, the role of women in Jainism Nationality is based on the equality concept ( Cort, 2014 ). Women are allowed to hold the same position as the men (Dharma, 2014). The Jain religion is based on emancipation. In most instances it emphases on the renunciation values of detachment as well as liberation. Unlike in the other two religious Nationalisms where a woman is viewed as spiritually harmful to a man, Jainism holds that a man can be as well be harmful to the woman. Therefore, women who averse themselves from worldly pleasure save themselves from men they are required to support the men as well as inspire them in all religious aspects.
Women and Modesty in the Three Religious Nationalisms
Modesty is the elementary principle of dress for both women and men. In Islam Nationalism, modesty is purely dictated by the Quran. According to Quran 24: 31-32, both men and women are required to lower their gaze and protect their modesty women are not allowed only allowed to display their beauty to their husbands, fathers, and sons. They are also instructed to cover their bodies and heads with an outer garment in public so that their decency can be acknowledged (Zaehner, 2016). On the other hand, the Bible prohibits women from wearing men's clothes (Deuteronomy 22: 11). In the New Testament, Paul writes, “I also want women to dress modestly, with decency and propriety, not with braided hair or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God” (I Timothy 2: 9-10). This claim is further supported by Peter who writes, “Your beauty should not come from outward adornments, such as braided hair and the wearing of gold jewelry and fine clothes. Instead, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God's sight. For this is the way the holy women of the past who put their hope in God used to make themselves beautiful” (1 Peter 3: 2-5). The men are required to keep their hair short, and the women must cover their hair during worship. Women of Jainism nationality are as well required to dress modestly. The female monks are required to cover themselves with thin white robes in both the Digambara and Svetambara sects. However, the male Digambara monks reject all worldly possession is famously known for their nakedness.
Current issues facing the Women in the three Religious Nationalisms
As time passes, the women are tirelessly fighting for equality with men across the three religious Nationalisms. As these religions spread to the different parts of the globe, they formulated laws based on legal opinion and deliberations affecting the women (Ahmed, 2016). For instance, after the fall of Taliban in Afghanistan, the law that called women to cover themselves completely has been left to the discretion of the woman and her husband as well as the family (Zaehner, 2016). However, they are still afraid of leaving their homes without a veil. A number of laws and cultures in various nations have greatly affected the role of the woman in the three religions. In addition, they are also affected by the economic, financial and social factors, which include the increase in technological and industrial development and urbanizations in societies that were predominantly rural and agriculturally based (Callaway, & Creevey, 2010). The changes have had both negative and positive impact. For instance, state health systems have managed to lower infant mortality rate and increased life expectancy. However, it has resulted in overpopulation and increased burden to bear children for women in poor rural communities. Despite efforts to reduce illiteracy in the three religious Nationalisms, women have lagged behind in educational benefits compared to their male counterparts (Al-Ahmadi, 2011). The issue of women seclusion at home and exclusion of women in social affairs is gradually disappearing. Women are now taking up leadership responsibilities in both religions as well as in social and political avenues.
Conclusion
Religious development and transmission have had a huge impact on historical and current events in the different religious nationalisms, particularly concerning Women. Before these religions came into existence, women faced poverty and mistreatment. The religious brought some amnesty but subjected the woman to the leadership of the man. However, as the time progress, the Status of women continues to improve at religious and society levels.
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