Argumentative Essay: Subjecthood and Women in Asia

Religions all around the world have different decrees and positions carried out by their believers. Eastern religions are fairly straightforward about the guidelines for the religion and the role of women and a women’s place. Muslim, Hindu, and Buddhist women are all subjected to different duties in religion, community, and home-life. By analyzing and comparing the experiences of each of the religions and how women are perceived and valued, it is apparent that social change for women in Asia is going to be a long and hard process. 

There is a noticeable contrast between western and eastern marriages. Western marriages are acknowledged for originating out of love, while eastern marriages are recognized for arranged or religious aspirations. In many conventional countries, arranged marriages accomplish many economic and social functions. This is seen in the Hindu religion where parental power and devotion to tradition supersedes the woman’s position and she is forced into a life of subjecthood. But what is marriage and its purpose? Eastern marriages have proven that marriage is the union of two souls for the betterment of a person’s religious prominence or future progeny. In Buddhist, Muslim, and Hindu religions, marriage increases the value of each person by either bringing one closer to their religion or allowing them to fulfill their gender duties. Each of these religions, in contrast to western customs, marriages are based on more spiritual ambitions than physical or emotional gain. Consequently, in each of these religions’ women are expected to play a certain role in their lives. There is a high expectation for subjecthood from women in these eastern countries when it comes to the roles they play as women. Women in these religions and specific countries continue to follow more traditional roles where women are expected to be mothers and wives despite their own aspirations for their life. This structure of subjecthood is westerly viewed in a negative sense as a result of the freedom presented to western women. However, it is important to understand that the western way of marriage and life is not general model and not all of these women are miserable in the roles they play in life. Some women find comfort in the subjection in their lives with their family, husband, and children. In each of these religions from government to the nuclear families, women are subordinate to men because of the patriarchal roles based off ancient traditions and viewpoints. These women as a result, are mandated to consult with their husbands, fathers, and even brothers when making decisions. In each of these religions, women are seen as subordinate because of misogynistic views of women being weak, emotional, and softer beings.

In Hindu cultures, the opportunities women are presented with are very finite. These women are expected be wives and mothers, with the exception of the occasional monastic opportunities, though these are very limited as well. Hindu women are subjected to a male dominated society where they can serve very limited roles in life, and they often clash with subjecthood and patriarchy when the desire to become more than a wife or mother takes place. In the short film, “A Suitable Girl”, the birth of subjecthood is shown as young women are arranged into marriages by their parents or elder family members. In my opinion, this is the creation of a lifelong experience of subjecthood and the absence of any autonomy. After these women are married off, until death, they are expected to conform to patriarchy and comply to the roles of wives and mothers despite their own aspirations. In “A Suitable Girl” there are many examples of subjecthood in which these women seem to have no autonomy over their lives. In watching this film, I couldn’t help but to wonder that if the women who appeared to be in compliance with the arrangement of marriage and the little autonomy desired more in their lives in terms of freedom. The name of the film also creates an idea that a “suitable girl” complies with the wishes of her family with no pushback. I find this interesting because it makes me wonder if the young women that do not conform to their parents’ wishes of arranged marriages are considered “unsuitable?” Hindu women live life sacrificing freedom and opportunities to devote themselves entirely to their husbands and the care of their families. In Hindu culture, femineity is seen as second class and only good for the purpose of procreation, and femineity is considered “good” in terms of the way the women take care of their household, give birth to sons and daughters and how they contribute to a happy and fulfilling household. Rajput women for example, are subjected to a different role than many other wives in the sense that they are the protectors and caregivers of the household. In reflection after reading more about Rajput women, their wifely duty is oriented around the service to their husbands. After learning about the different roles they play, I was curious as to how these women felt about their roles in life. As a woman myself, I have a desire to be taken care of and to be vulnerable with the expectation of being provided for in every way. The subjecthood presented to these women completely strips them of any vulnerability associated with femininity; however, these women are able to tap into their feminine side in their roles as mothers. In my opinion, complete subjecthood takes away from the opportunities afforded by life. Women are denied autonomy but are treated well for the purpose of good karma. Hindu women are far from social change and I believe that stems from the way femineity is viewed although without the feminine, there would be no community. 

Buddhist women are afforded little to no more autonomy than Hindu women. However, Buddhist women have progressed and are able to break the strict hierarchy and devote their lives to monasticism and not just motherhood. Consequently, Buddhist women encounter patriarchal, male-dominated, and hierarchical institutions and are limited in the few opportunities for monasticism and spiritual authority within their communities available, and ultimately are subjected to a life of being a mother and wife. Buddhist women are another example of, in my opinion, social change in Asia as a far accomplishment. Especially in the Buddhist religion, women are subjected to a life of conformity and only allowed to carry out their feminine roles of wives and mothers. In my opinion, the Buddhist women are seen as a vessel for bringing children into the world and as a housewife. These women are expected to preserve their decency, be subservient to the husband, care for the family and ultimately sacrifice autonomy and dreams of pursuing anything past being a wife or mother. Buddhist women are also given no autonomy and subjected to the very few roles the hierarchy provides them. Often Buddhist women strive and desire to learn and know more about their religion and pursue monastic lives. Consequently, the opportunities that women have to be monastics in Buddhist cultures are always inferior to those that men have, even in countries where full ordination is available for women. The Buddhist women are constantly forced into subjecthood under men just because of their gender. In my opinion based off different readings and documentaries, the Buddhist woman is viewed as second class below the man and subjected to a life where the only fulfilment comes from the feminine ability to bear children, and are almost viewed as a form of property, wherein their subjecthood is an absolute requirement in marriage. 

Subjecthood in Muslim religion is two-fold. Muslim women value subjecthood in the religion because of their devotion to Allah but they are also subjected to the role of wife and mother. Muslim women, unlike Buddhist women, cannot participate in anything other than motherhood unless financial reasons are concerned. Furthermore, in this instance having a job is considered a privilege afforded to few. Muslim woman must obey their husbands and follow as subordinates, and if the women do not comply the husbands are permitted to beat them.  Muslim women are subjected to being nothing more than being obedient wives and mothers. After learning more about the Muslim women, without western eyes, I was curious to know if these women desired to be anything more. Muslim women adhere to subjecthood by performing certain duties designated to them as religious women, wives, and mothers. In the Muslim religion, marriage is thought to bring one closer to Allah and a woman that is not married is similar to a bird without a nest. Femineity in the Muslim community is appreciated for the aim of motherhood and being a good wife. Throughout their lives, like Hindu women, Muslim women are subjected to a pre-planned life of marriage, mothership, and servitude. In my opinion, Muslim men are “more human” because they are allowed to enjoy all the freedoms of life and their religion. Muslim females are viewed, like other religions, as vessels for children; however, Muslim women view having children as giving Allah more servants. I believe that Muslim women, like Hindu and Buddhist women, have a long way to go before they achieve social change. Muslim women have a very traditional role as females and I don’t see the Muslim community allowing any change in the roles of men and women happening. 

Each experience among Buddhist, Hindu, and Muslim women revolve around the subjecthood as mothers and wives. The way the women are treated and the way their femineity is viewed convinces me that there is little to no hope, in the near future, of major social change.