Saradamani's Holy Motherhood
A Reappraisal
Bibliographic Data
| ID | 12499237 |
|---|---|
| Authors | Narasingha P Sil (0000-0001-8328-267X, Western Oregon University, corresponding author) |
| Year | 1998 |
| Volume | 4 |
| Issue | 1 |
| Pages | 33-76 |
| Publication date | 1998-01-01 |
| Peer Reviewed | Yes |
| Open Access | No |
| Type | ARTICLE |
| Venue | Asian Journal of Women s Studies (JOURNAL) |
| Journal identifiers | ISSN: 1225-9276 • E-ISSN: 2377-004X |
| Publisher | Taylor & Francis (PUBLISHER • GB) |
| DOI | 10.1080/12259276.1998.11666205 |
| OpenAlex | W4240220951 |
| Language | EN |
| References cited | 6 |
Saradamani's reputation as the Holy Mother of the Ramakrishna Order is derived from two predominant factors. First, her devotees and disciples loved her as their own mother and worshipped her as a goddess. This status was acquired by her as she was the widow of the late Ramakrishna Paramabamsa, who had himself been considered a god. Second, and more important, Sarada's conduct and moral character endeared her to everyone who came in contact with her. As she treated all of her associates as her own children, Saradamani not only compensated her deprivation of biological motherhood but through her appropriation of the values of the Calcutta middle class, she discovered sources of empowerment in a pre-eminently male monastic order within a patriarchal society. Thus, while the success of Sarada's holy motherhood may be owed largely to her personal qualities, its historical significance must be comprehended in the context of the evolving concept of Hindu (especially Bengali) motherhood of her time
Appropriation · Bengali · Character (mathematics · Context (archaeology · Empowerment · Epistemology · Hinduism · Order (exchange · Political science · Sociology · Demographic Trends and Gender Preferences · Gender and Women's Rights · Gender Studies · History · Law · Philosophy · Religion and Society Interactions · Religious studies
| Citation velocity | historical |
|---|---|
| Highly cited | No |