Through this week’s group discussion, our group has figured some common themes regarding gender roles in origin myths. One common theme that can be seen through this week’s myths is that in origin myths, male characters are viewed as more superior while women are depicted in a less significant role. In the myth: “Myth: Creation in Uganda”, Kintu is told to have fallen from the sky and met a female named Nambi. Kintu is able to complete all the challenges that are brought upon him with divine power that no one is able to identify. Kintu is a great symbol of determination and resilience, Nambi is seen as a supporting character to Kintu’s greatness. The myth “Hindu: Brahma creates the world” portrays Lakshmi massaging, her husband’s feet represent serving and honouring God, normalizing the subordination of women or girls as obedience to God.
Sutherland, A. Vishnu: Supreme, universal Hindu God whose avatars reach nations, cultures and races [Online Image]. Ancient pages. https://www.ancientpages.com/2019/07/25/vishnu-supreme-universal-hindu-god-whose-avatars-reach-nations-cultures-and-races/
The second theme where women are associated with darkness is found in the famous two-part symbology, yin and yang. According to Leontovich (2015), yin is a symbol of femininity, darkness and death, while yang is a symbol of masculinity, light and life. These two portrayals of feminine energy are highlighted in the brief summary of the Story of Ramayana. The dark and evil female portrayal is illustrated when Queen Kaikeyi is outraged by Rama being named the successor, so she manipulates Dasaratha to name Bharata as his successor while sending Rama to exile in the forest. The inferior and obedient female portrayal is shown when Rama’s wife Sita is sent away because she was in the possession of another male. These two common themes are not only popular in the mythology explored this week, but also throughout history. These myths work together with the worldview to suppress women and take away gender equality. However, I find it ironic that there are common negative themes associated with femininity in these origin myths when creation and birth are not even possible without women.
Shan, Jun. (2020, February 11). The Meaning of Yin and Yang [Online Image]. ThoughtCo. https://www.thoughtco.com/yin-and-yang-62921
One of our group members pointed out that even though women are restricted from high status or ritual knowledge, many cultures still view women as power, while men can attain power. Ortner (1996) explained that “mythological charter indicates gender ideology are limited in their meanings and cannot be completely analyzed without observing daily cultural practices.” In “Hindu: Brahma creates the world” Parvati’s disappearance, food became scarce, and there was famine. Shiva’s followers beg Shiva for food; even the Gods are forced to beg for food, but could not find any food, leading Shiva and his followers to Kashi (the only kitchen on earth) to beg for food. To his surprise, the kitchen is owned by his wife Parvati, but in the form of Annapurna. Annapurna offers her food as alms to Shiva and makes him realize that as Brahman, Shiva might have outgrown hunger; but his followers had not (Arundhati, 2001)
Sengar, R. (2019, Oct 3). Unravel the story of Varanasi’s food goddess at the Annapurna temple [Online Image]. The Times of India. https://timesofindia.indiatimes.com/travel/eating-out/unravel-the-story-of-varanasis-food-goddess-at-the-annapurna-temple/as71424497.cms#:~:text=Legend%20of%20Annapurna%20Devi&text=Finally%2C%20Shiva%20realised%20the%20importance,giver%20of%20food%20and%20nourishment).
The origin myths have reflected the worldview of each region on gender roles. The Chinese worldview on gender revolves around the yin and yang or heavens and Earth. Men, being connected with yang, are likewise connected with prevalence, movement, and solidness, while ladies are combined with yin thus observed as substandard, still, and delicate. The social structure that rose up out of these ideas considered men to be to a great extent responsible for outer undertakings and are of greater status than women. Chinese mythology as explained by Leontovich is “based on a unique religious and ethnic system in which the old worldview is supplemented by the organically coexisting ideas of Taoism, Confucianism, and Buddism” (Leontovich, 2015). As a Vietnamese person, whose culture is heavily influenced by Chinese culture, I could see these conceptions of gender roles reflect in our culture also. Man is thought to have the responsibility of being the breadwinner of the family, while a woman’s main responsibility is staying at home and taking care of the family. The Hindu worldview on the role of women today reflects on the female character Lakshmi in the Brahma origin myth. According to IndiaLiving (2013), a Hindu wife must always remain obedient to her husband and serve him by treating his friends and family with respect and service. Hindu wives are expected to maintain dharma by taking care of the home and family. The highest purpose of a Hindu marriage is to have children, therefore the most important role of a Hindu wife is to bear children for her husband and raise them to be good people. After learning more about how sacred being a mother and wife is to the Hindu worldview, I have started to view Lakshmi’s role in the origin myth in a different light. Lakshmi is pictured massaging her husband Vishnu’s feet, which is a direct symbol of obedience and service to the gods. When Hindu wives are obedient and nurturing towards their husbands and children like Lakshmi, they are also directly worshiping God.
Gender role in China – How women are faring [Online Image]. NOLASIA. https://nolasia.net/gender-roles-in-china-how-woman-are-faring/.
References
Arundhati, P. (2001). Annapurna – a bunch of flowers of Indian Culture. New Delhi: Concept Publishing Company. Retrieved from https://en.wikipedia.org/wiki/Annapurna_(goddess)#P.
Leontovich, O. (2015). The world of Chinese fictional narratives: content, characters and social impact. International Communication of Chinese Culture, 2(3), 301-317.
Ortner, S. B. (1996). Making gender: The politics and erotics of culture. Beacon Press.
Shen, L., & D’Ambrosio, P. (2014). Gender in Chinese philosophy. Retrieved July 18, 2020, from https://www.iep.utm.edu/gender-c/#H4
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