A CRITICAL APPRAISAL OF SUBJECTIVITY AND HEGEMONIC

MASCULINITY IN MANUSMRITI
Manusmriti, also known as Manava Dharma Sastra, is the earliest metrical work on
Brahmanical Dharma in Hinduism. Manusmriti has remained colossally influential in
determining the structure and the function of Indian society. Manusmriti has been upheld as
the ultimate guide to lead a moral life. It lays down the behaviour and moral codes of the
superordinate and the subordinate categories. It details the duties to be performed by the
women within the household, thereby shattering the possibility of women making a mark in
the world outside of their private life. Manusmriti has been singlehandedly responsible for the
misogynistic attitude of the society, the derogatory status of women, thereby promoting
hegemonical masculinity. Simone de Beauvoir introduced feminist metaphysics through her
Second Sex. The ontological aspect of women concerning the subjectivity, meaning,
existence and values assigned were discussed by her. The secondary position assigned to
women by Manu can be critically analyzed with the feminist views of Beauvoir. Her
groundbreaking statement, “One is not born, but rather becomes a woman” engulfs the social
construction of gender. how they live according to the essentialist theory, which rules out the
theory of self and subjectivity. Women have always been portrayed as the keepers of Dharma
and the transmitters of patriarchal norms. They are generally posited as the objects to be
consumed by gods, and the ones to be under constant surveillance of society. Malicious
defamation of women is evident in mansumriti that is highlighted by portraying them as
dependent, ignoble and vile creatures requiring constant protection and guidance, thereby
propagating the male chauvinistic idea that they have the responsibility to control women.
A girl, a young woman, or even an old woman, should not do anything independently even in her own
house. In childhood a woman should be under her father’s control, in youth under her husband’s, and
when her husband is dead, under her son’s. she should not have independence.

The idea of women’s subjectivity does not appear anywhere in manusmriti. The virtuous and
ultimately good women are those who follow the norms and who are utterly incapable of
being aware of the idea of subjectivity.

She who, controlling her thoughts, words, and deeds, never slights her lord, resides (after death) with
her husband (in heaven), and is called a virtuous (wife).

Research Problem

Analysing and critically evaluating subjectivity and hegemonic masculinity in manusmriti

Relevance of the study

Manusmriti has not failed in setting standards for women. It states women as seducers, which
is evident in the societal behaviour of blaming women responsible for their bad fates.
Manusmriti is the one text which has been responsible for framing the mindsets of a large no.
of people. Even now in rural sectors, manusmriti is the only constitution they follow. Manu's
view on women's status was similar to that of other ancient political theorists, who felt that
they were an entity that could not live on their own and required protection and care. Women,
on the other hand, became subordinate beings as a result of the intellectuals' beliefs. The
Manu-smriti has received the most criticism for its portrayal of women and their social status.
Its portrayal of women offers a picture of how women were viewed as simple objects of
males in ancient India, and we may relate to it to some extent by looking at the current state
of women in Indian society. The hegemonic masculine attitude and the subversion over the
subjectivity of women have got great influence from the teachings in Manusmriti.

Aims and Objectives

This research will aim to,

● Analyse the history of hegemonical masculinity and control of subjectivity of women

● To evaluate the feminist metaphysics of Beauvoir with Manusmriti
● To critically examine the portrayal of women as the other by Manusmriti

Research methodology

It will be theoretical research based on the debates around Manusmriti. It will analyze
concepts and critically evaluate the arguments and teachings in Manusmriti with Beauvoir’s
Second Sex and other works. It will aim to examine the influence of its statements in the
society of India. Considering this, it will use critical, analytical, and evaluative approaches as
my research methodology.

The study will follow the 8th edition of APA format in-text citation and references.

Tentative Chapterisation

1. INTRODUCTION
2. PHILOSOPHICAL ROOTS OF WESTERN MISOGYNY AND FEMINISM
3. FORMATION OF HEGEMONIC MASCULINITY AND SUBJECTIVITY IN
MANUSMRITI
4. FEMINIST METAPHYSICS OF BEAUVOIR AND MANUSMRITI
 5. CONCLUSION

References

Beauvoir, S. de (1949) The Second Sex, trans. H.M.Parshley, New York

Butler, J. (1990) Gender Trouble, Routledge, UK.

Butler, J. (1993) Bodies That Matter: On The Discursive Limits of ‘Sex’, London: Routledge.

Jha, G & Mahamahopadhyaya (1924) Manusmriti, University Of Calcutta

Spivak, G. (2008) Can the Subaltern Speak?, Turia & Kant, Germany

Sawant, A.R. (1996) Manusmriti and Republic of Plato, New Delhi.