Contemporary debates on “mansplaining” foreground the authority enjoyed by male speech, and highlight the way it projects listening as the responsibility of the dominated, and speech as the privilege of the dominant. What mansplaining denies systematically is the right of women to speak and be heard as much as men. This book excavates numerous instances of the authority of female speech from Indian goddess traditions and relates them to the contemporary gender debates, especially to the issues of mansplaining and womansplaining. These traditions present a paradigm of female speech that compels its male audience to reframe the configurations of “masculinity.” This tradition of authoritative female speech forms a continuum, even though there are many points of disjuncture as well as conjuncture between the Vedic, Upanishadic, puranic, and tantric figurations of the Goddess as an authoritative speaker. The book underlines the Goddess’s role as the spiritual mentor of her devotee, exemplified in the Devi Gitas, and re-situates the female gurus in Hinduism within the traditions that find in Devi’s speech ultimate spiritual authority. Moreover, it explores whether the figure of Devi as Womansplainer can encourage a more dialogic structure of gender relations in today’s world where female voices are still often undervalued.

This book investigates women’s ritual authority and the common boundaries between religion and notions of gender, ethnicity, and identity. Nanette R. Spina situates her study within the transnational Melmaruvathur Adhiparasakthi movement established by the Tamil Indian guru, Bangaru Adigalar. One of the most prominent, defining elements of this tradition is that women are privileged with positions of leadership and ritual authority. This represents an extraordinary shift from orthodox tradition in which religious authority has been the exclusive domain of male Brahmin priests. Presenting historical and contemporary perspectives on the transnational Adhiparasakthi organization, Spina analyzes women’s roles and means of expression within the tradition. The book takes a close look at the Adhiparasakthi society in Toronto, Canada (a Hindu community in both its transnational and diasporic dimensions), and how this Canadian temple has both shaped and demonstrated their own diasporic Hindu identity. The Toronto Adhiparasakthi society illustrates how Goddess theology, women's ritual authority, and “inclusivity” ethics have dynamically shaped the identity of this prominent movement overseas. Based on years of ethnographic fieldwork, the volume draws the reader into the rich textures of culture, community, and ritual life with the Goddess.

This book seeks to explore the complex modes of interface between religion, atheism, and the Goddess in multicultural contexts. While atheism has often been seen as an interrogation of and a battle against God, the gender dimension of this discourse has not been sufficiently negotiated. Is the fight against God also a fight against the Goddess? Or is there something common between the ideological thrust of the battle against God the “Father” in atheism and the interrogation of the Divine Father in thealogy? Can the Goddess be seen as an entity radically different from the imperious transcendental that the atheists find embodied in God the Father? Or, can the Goddess be seen as “transcendental” as well as immanent, and hence subjected to the same atheist denial of transcendence to which God is subjected in non-theistic or anti-theistic arguments? With this volume, Anway Mukhopadhyay embarks on a difficult project of epistemologically, ideologically and even politically renegotiating and reorienting some of the fundamental issues involved in the discussions of and debates over atheism.

This book accounts for the origin and evolution of the nature and roles of women within the Hindu belief system. It explains how the idea of the goddess has been derived from Hindu philosophical ideas and texts of codes of conduct and how particular models of conduct for mortal women have been created. Hindu religious culture correlates philosophical speculation and social imperatives to situate femininity on a continuum from divine to mortal existence. This creates in the Hindu consciousness multiple - often contradictory - images of women, both as wielders and subjects of authority. The conception and evolution of the major Hindu goddesses, placed against the judgments passed by texts of Hindu sacred law on women’s nature and duties, illuminate the Hindu discourse on gender, the complexity of which is compounded by the distinctive spirituality of female ascetic poets. Drawing on a wide range of Sanskrit texts, the author explains how the idea of the goddess has been derived from Hindu philosophical ideas and also from the social roles of women as reflected in, and prescribed by, texts of codes of conduct. She examines the idea of female divinity which gave rise to models of conduct for mortal women. Instead of a one-way order of ideological derivation, the author argues that there is constant traffic between both ways the notional and the actual feminine. This book brings together for the first time a wide range of material and offers fresh stimulating interpretations of women in the Hindu Tradition.

Hindu Goddesses is a valuable sourcebook and reference work for students and scholars of Hindu goddesses and of Hinduism in general. Each goddess is dealt with as an independent deity with a coherent mythology, theology and, in some cases, cult of her own. Within the complex, diverse, and rich goddess traditions of Hinduism, one can find suggestions of nearly every important theme in the Hindu religion. In many ways, this book is as much a study of the Hindu tradition itself as it is a study of one aspect of that tradition. No other living religious tradition has displayed such an ancient, continuous, and diverse history of goddess worship.

This collection presents cross-disciplinary explorations of the tropes, themes and representational frameworks constellating around the figure of the Goddess in South Asian cinema. It critically approaches the Goddess theme in various genres of South Asian cinema, using analytical tools culled from gender studies, comparative cultural studies, and religious studies, as well as film semiotics. The films discussed here represent variegated thematizations of the Goddess across regions in South Asia, including Nepal, Bangladesh, Sri Lanka and various geo-cultural locations in India. As the volume highlights the regional and politico-cultural differences and commonalities in representational schemes between South Asian films of different genres through the Goddess motif, it will appeal to scholars of film studies, South Asian studies and comparative religion, and will hold a special appeal for those interested in Goddess cultures and theology.

This monograph, 'Plasti(e)cological Thinking: Working out an (Infra)structural Geoerotics,' seeks to put forward ‘plasti(e)cological thinking’ as an advanced and ‘new’ epistemic framework which can facilitate readers to think beyond the stratified planetarity that ends up breaking the earth down into territories and strata, blocs and codes, fragments and pieces, ‘sides’ and ‘besides.’ ‘Plasti(e)cological thinking’ is at once grounded in the logics of ‘deterritorialization’ and ‘rhizomatics’ thereby calling the structured and well-thought-out ways of looking into planetary phenomena into question and at times contingent upon the pervasive trajectories of ‘zoe-politics’ which enables it to cut across varied segmentarities on the ‘Plane of Consistency’. Divided into three chapters, this book draws on critical theory, continental thinking, and certain Indian eco-texts to put a spotlight on the nuanced operation of ‘plasti(e)cological thinking’. In a nutshell, this book stands wedded to the production of the ‘new’ and is a contribution to the domain of planetary thinking.