Cults & Society
Department: Group Report

Hare Krishna: women

4/11

Fundamental Human Rights in ISKCON

Radha devi dasi

[continued]
Animals are objectified by language that treats them as objects rather than as living entities. For instance, we eat "beef" rather than "cows." This objectification permits us to avoid the truth about our actions. The second stage, fragmentation, can be symbolic or literal. In the case of animals, they are literally fragmented in the butchering process. We then deal with "chops" and "joints" rather than living creatures. We say "I am having pork chops for dinner" rather than "I’m having a pig for dinner." The final stage of the process, consumption, occurs when we have so divorced ourselves from the real identity of other beings that we can abuse them. This abuse takes the form of literal consumption in the case of animals. 

These three processes may be more symbolic, but no less harmful, in the case of humans. For instance, the Nazis successfully objectified European Jews, convincing other European citizens that the Jews did not deserve the protection of Civil Law because they were less than human. The Nazis then used fragmentation to isolate the Jews physically and psychologically from the rest of the population. The Jews were then ‘consumed’ by the Nazis in the concentration camps. Objectification begins a process which permits fragmentation, both within society and on a concrete, individual level. The final step in the cycle, consumption, occurs when the oppressed being is seen as a mere possession for the enjoyment of the oppressor. Such a vision could support acts such as rape and murder.[vii]  

While ISKCON is a society founded on spiritual truth, we are not exempt from material influences that plague other institutions. In particular, we sometimes suffer from the same separateness of vision that leads to oppression in the larger society: we witness a separation of vision from the principles of our philosophy, to our actual practice of faith. For instance, when we speak of the society outside our own institution, we have our own jargon that both isolates us and condemns those who are not members of our organisation. Those outside our movement are called "karmis," "demons," "melecchas," and "sudras." We describe ourselves as "devotees," "Vaisnavas," "devas," and ‘brahmanas."[viii] These labels shape our vision of others and ourselves in ways that divide us from the very people we are trying to reach.  

Language is also used to marginalise those who oppose the current power structure. For instance, anyone unsatisfied with the local status quo can be labeled as "in maya."[ix] When one is "in maya" one's integrity, intelligence, and loyalty to ISKCON are automatically suspect and many temple communities feel no compunction regarding harsh or unfair treatment of someone who is "in maya." It is ironic that many of the positions and policies that are in favour today were dismissed as being "in maya" ten years ago. Moreover, we must not isolate ourselves from constructive reform, otherwise those elements of our society that are marginalised will resort to more disruptive methods of ensuring that their voices are heard within the society. For this reason we must build the institutional framework that allows all of our members to have their voices heard and their needs met. A Bill of Rights for every member is one of the first steps to meeting this objective.   

1/11 < > 11/11

Cults & Society
Department: Group Report

Hare Krishna: women

4/11

Fundamental Human Rights in ISKCON

Radha devi dasi

[continued]
Animals are objectified by language that treats them as objects rather than as living entities. For instance, we eat "beef" rather than "cows." This objectification permits us to avoid the truth about our actions. The second stage, fragmentation, can be symbolic or literal. In the case of animals, they are literally fragmented in the butchering process. We then deal with "chops" and "joints" rather than living creatures. We say "I am having pork chops for dinner" rather than "I’m having a pig for dinner." The final stage of the process, consumption, occurs when we have so divorced ourselves from the real identity of other beings that we can abuse them. This abuse takes the form of literal consumption in the case of animals. 

These three processes may be more symbolic, but no less harmful, in the case of humans. For instance, the Nazis successfully objectified European Jews, convincing other European citizens that the Jews did not deserve the protection of Civil Law because they were less than human. The Nazis then used fragmentation to isolate the Jews physically and psychologically from the rest of the population. The Jews were then ‘consumed’ by the Nazis in the concentration camps. Objectification begins a process which permits fragmentation, both within society and on a concrete, individual level. The final step in the cycle, consumption, occurs when the oppressed being is seen as a mere possession for the enjoyment of the oppressor. Such a vision could support acts such as rape and murder.[vii]  

While ISKCON is a society founded on spiritual truth, we are not exempt from material influences that plague other institutions. In particular, we sometimes suffer from the same separateness of vision that leads to oppression in the larger society: we witness a separation of vision from the principles of our philosophy, to our actual practice of faith. For instance, when we speak of the society outside our own institution, we have our own jargon that both isolates us and condemns those who are not members of our organisation. Those outside our movement are called "karmis," "demons," "melecchas," and "sudras." We describe ourselves as "devotees," "Vaisnavas," "devas," and ‘brahmanas."[viii] These labels shape our vision of others and ourselves in ways that divide us from the very people we are trying to reach.  

Language is also used to marginalise those who oppose the current power structure. For instance, anyone unsatisfied with the local status quo can be labeled as "in maya."[ix] When one is "in maya" one's integrity, intelligence, and loyalty to ISKCON are automatically suspect and many temple communities feel no compunction regarding harsh or unfair treatment of someone who is "in maya." It is ironic that many of the positions and policies that are in favour today were dismissed as being "in maya" ten years ago. Moreover, we must not isolate ourselves from constructive reform, otherwise those elements of our society that are marginalised will resort to more disruptive methods of ensuring that their voices are heard within the society. For this reason we must build the institutional framework that allows all of our members to have their voices heard and their needs met. A Bill of Rights for every member is one of the first steps to meeting this objective.   

1/11 < > 11/11

Cults & Society
Department: Group Report

Hare Krishna: women

4/11

Fundamental Human Rights in ISKCON

Radha devi dasi

[continued]
Animals are objectified by language that treats them as objects rather than as living entities. For instance, we eat "beef" rather than "cows." This objectification permits us to avoid the truth about our actions. The second stage, fragmentation, can be symbolic or literal. In the case of animals, they are literally fragmented in the butchering process. We then deal with "chops" and "joints" rather than living creatures. We say "I am having pork chops for dinner" rather than "I’m having a pig for dinner." The final stage of the process, consumption, occurs when we have so divorced ourselves from the real identity of other beings that we can abuse them. This abuse takes the form of literal consumption in the case of animals. 

These three processes may be more symbolic, but no less harmful, in the case of humans. For instance, the Nazis successfully objectified European Jews, convincing other European citizens that the Jews did not deserve the protection of Civil Law because they were less than human. The Nazis then used fragmentation to isolate the Jews physically and psychologically from the rest of the population. The Jews were then ‘consumed’ by the Nazis in the concentration camps. Objectification begins a process which permits fragmentation, both within society and on a concrete, individual level. The final step in the cycle, consumption, occurs when the oppressed being is seen as a mere possession for the enjoyment of the oppressor. Such a vision could support acts such as rape and murder.[vii]  

While ISKCON is a society founded on spiritual truth, we are not exempt from material influences that plague other institutions. In particular, we sometimes suffer from the same separateness of vision that leads to oppression in the larger society: we witness a separation of vision from the principles of our philosophy, to our actual practice of faith. For instance, when we speak of the society outside our own institution, we have our own jargon that both isolates us and condemns those who are not members of our organisation. Those outside our movement are called "karmis," "demons," "melecchas," and "sudras." We describe ourselves as "devotees," "Vaisnavas," "devas," and ‘brahmanas."[viii] These labels shape our vision of others and ourselves in ways that divide us from the very people we are trying to reach.  

Language is also used to marginalise those who oppose the current power structure. For instance, anyone unsatisfied with the local status quo can be labeled as "in maya."[ix] When one is "in maya" one's integrity, intelligence, and loyalty to ISKCON are automatically suspect and many temple communities feel no compunction regarding harsh or unfair treatment of someone who is "in maya." It is ironic that many of the positions and policies that are in favour today were dismissed as being "in maya" ten years ago. Moreover, we must not isolate ourselves from constructive reform, otherwise those elements of our society that are marginalised will resort to more disruptive methods of ensuring that their voices are heard within the society. For this reason we must build the institutional framework that allows all of our members to have their voices heard and their needs met. A Bill of Rights for every member is one of the first steps to meeting this objective.   

1/11 < > 11/11