Women and Religion in Medieval Assam: A Study of The Changing Patterns of Patriarchy

                     Equalizing women with shudras and animals and considering her the root of all evils was very much a part of the vaishnavite belief system. The fertility of women was now perverted into the concept of pollution. This belief was carried to the extent that women were even denied access to certain prayer halls. Shankardev himself was wary of including women into the fold of his neo- vaishnavite movement. After him the movement was conducted by mostly the Brahmin Mahantas who were basically caste Hindus and followers of the Hindu code of law. No doubt there were a few women like Kanaklata, Kamalapriya, and Bhubaneshwari Ai who were involved in religious activities. However they belonged to the higher caste and were well educated. So naturally they were an exception. The common lower caste women forming the majority had absolutely no chance to take part in religion or education.

                        In other parts of India a substantial part of Bhakti literature had been produced by women devotees (Bhaktins) and thereby a clear picture of the extent of participation can be deduced. However there is a marked dearth of literature written by women during the neo-vaishnavite movement in Assam. This is why sufficient information regarding women of that time is not available.

                         Therefore it is seen that Vaishnavism did include women in its fold but only symbolically. The extent to which it allowed freedom or alleviated their position is questionable.

                          So the study of women and relation with religion has to be considered in two dimensions. Firstly the role of women in religion must be analyzed i.e.-her participation and importance in the rituals and belief system. Secondly the influence of religion on women is to be studied i.e. how religion has limited the movement of women, molded  ideas against her and been used as a tool for subordination. Again these aspects will be considered in two backgrounds- that of non- hinduised tribal society and the later hinduised non- tribal society. For this a consideration of the status of the tribal women of Assam in the pre- Hindu period will be required. Moreover another important point to be kept in mind is the influence of tribal beliefs on Hindu religion in Assam and vice-versa. Only by these comparisons can a true picture be obtained of the extent of change in the condition of women. One of the principal points to be considered will be regarding the neo-vaishnavite movement and its effect on women. A critical examination is to be made of the institutions, principles and practices of the movement in respect to women.

                     The negative and positive aspects of the movement and the extent to which a strongly patriarchal religion like it could alter the condition of women will have to be analyzed.

                     In the course of the research on the subject, social evils prevalent in Assam in the medieval period, the role of religion in defining the rights of the women (inheritance, property and marriage etc.) will be discussed. Moreover how religious superstitions have led to undermining of health and overall development of women and the girl-child is to be studied.