ISKCON's history in West has been an ongoing conflict over the nature of its culture, most significantly the growth of the family life and its challenge to the movement's traditional way of closed communal life. The abuse of children and women in 1970s coupled with dwindling revenue from its literature distribution program made the organization more vulnerable, and gradually became a congregationally based movement with nuclear families in 1980s. Women challenged the traditional male domination in the temple, children went to court to seek justice, the law enforcement went after criminal elements, and the Indian Hindu immigrants became new members of the growing congregation. The ISKCON movement has reshaped and reformed into a new religious movement in the pluralistic landscape.
There are nine chapters in this book, the first five deals with children's education and women's issues, and the last four deals with reshaping of ISKCON. I found the first chapter most interesting as it sums up the life experiences of a young gurukuli growing up in Vrindaban, India, and New Vrindaban, WV. The story is very touching as he goes through the personal tragedies of losing his mother and then abuse he faced as a gurukuli and constant struggle to make a life outside (after leaving the organization) but still interested in the spiritual side of Hare Krishna movement. It is an excellent chronicle of how second generation ISKCON community members struggled to survive in a system that was increasingly becoming difficult. The ISKCON leadership was surprisingly anti-family since they were committed to expanding the movement through preaching and book distribution. They denigrated the family life in an effort to protect these goals. Tragically this resulted in neglect and abuse of children and women. Until early 1980s the leadership exercised considerable control over the lives of its members, especially women.
It is horrific to read the child abuse that occurred in the gurukula system and the profound effects it had on children and parents. When you read about the immense sacrifices of founder Bhaktivedanta Swami Prabhupada and latter disciples such as Aindra Prabhu, Mother Hladini, Bhaktimarga Swami, and many others, you feel a sense of triumph and victory. Many of these devotees offered some of the proudest moments in the bhakti movement of Krishna Consciousness. But the criminal behavior of few leaders swamps the lake of purity and tranquility; it clouded the joy of kirtan chanting, the spirit of ISKCON movement. The past abuse of children and depriving women of basic human rights is unforgivable, but the readers must note that much of reported abuse occurred mainly in North America, and the pedophiles who came from hippie background found refuge in a system that was too trusting.
The author presents an interesting discussion in Chapter 8 on "Hindus and Hinduization" as how a radical and controversial new religion has evolved into a new denomination in order to survive in the face of severe financial crisis. The author's interviews with a number of early ISKCON members of North American origin seem to suggest that their mission is directed towards racial segregation. Some temple presidents silently support that by doing very little to promote a dialogue with Indians. A researcher of ISKCON Philadelphia found that 40% temple residents have no communication with Indians. A significant leadership is critical of Indians. Fewer and fewer Westerners are choosing to attend Sunday feast because of Indians at the service. At a 2005 community meeting of long time Western devotees acknowledged that they stopped going to the temple because of large Indian gathering. In the Dallas ISKCON community, the temple holds separate feasts and worship services at different times on Sunday for Indians and Westerners. The Atlanta temple is also considering separate Sunday programs. This temple is also considering separate space devoted exclusively to Western preaching.
Many Christian churches including very fundamentalist churches, than ever before, have become multicultural and promote dialogue with other races. Even Islamic mosques have found significant converts into its faith. In major cities it is not uncommon to see a woman of North American origin to be covered with hijab or burqa or niqab. Many of these converts pray in mosque with African, Asian and Middle Eastern races. If people of North American origin can accept Islam as their faith, a religion that expresses a great deal of intolerance to other faiths, other cultures, and denial basic rights to women, then how is it that some ISKCON members express discomfort to pray with Indians in a temple? This group may comprise of small fringe elements. Let us hope the segregation enthusiasts are not a major group within ISKCON, but if this is the desire of the majority of Western devotees, then they have everything to lose as an organization. Ever since man set foot on this planet, racism came into existence and it will continue to exist as long as man is living on this planet; this is the natural order of things. But "civilized people" could do without that at least in one place, the place of worship.
Although this is well researched work about the history of Krishna consciousness, I came across several typographical and grammatical errors; the editors could have done a better job.
There are nine chapters in this book, the first five deals with children's education and women's issues, and the last four deals with reshaping of ISKCON. I found the first chapter most interesting as it sums up the life experiences of a young gurukuli growing up in Vrindaban, India, and New Vrindaban, WV. The story is very touching as he goes through the personal tragedies of losing his mother and then abuse he faced as a gurukuli and constant struggle to make a life outside (after leaving the organization) but still interested in the spiritual side of Hare Krishna movement. It is an excellent chronicle of how second generation ISKCON community members struggled to survive in a system that was increasingly becoming difficult. The ISKCON leadership was surprisingly anti-family since they were committed to expanding the movement through preaching and book distribution. They denigrated the family life in an effort to protect these goals. Tragically this resulted in neglect and abuse of children and women. Until early 1980s the leadership exercised considerable control over the lives of its members, especially women.
It is horrific to read the child abuse that occurred in the gurukula system and the profound effects it had on children and parents. When you read about the immense sacrifices of founder Bhaktivedanta Swami Prabhupada and latter disciples such as Aindra Prabhu, Mother Hladini, Bhaktimarga Swami, and many others, you feel a sense of triumph and victory. Many of these devotees offered some of the proudest moments in the bhakti movement of Krishna Consciousness. But the criminal behavior of few leaders swamps the lake of purity and tranquility; it clouded the joy of kirtan chanting, the spirit of ISKCON movement. The past abuse of children and depriving women of basic human rights is unforgivable, but the readers must note that much of reported abuse occurred mainly in North America, and the pedophiles who came from hippie background found refuge in a system that was too trusting.
The author presents an interesting discussion in Chapter 8 on "Hindus and Hinduization" as how a radical and controversial new religion has evolved into a new denomination in order to survive in the face of severe financial crisis. The author's interviews with a number of early ISKCON members of North American origin seem to suggest that their mission is directed towards racial segregation. Some temple presidents silently support that by doing very little to promote a dialogue with Indians. A researcher of ISKCON Philadelphia found that 40% temple residents have no communication with Indians. A significant leadership is critical of Indians. Fewer and fewer Westerners are choosing to attend Sunday feast because of Indians at the service. At a 2005 community meeting of long time Western devotees acknowledged that they stopped going to the temple because of large Indian gathering. In the Dallas ISKCON community, the temple holds separate feasts and worship services at different times on Sunday for Indians and Westerners. The Atlanta temple is also considering separate Sunday programs. This temple is also considering separate space devoted exclusively to Western preaching.
Many Christian churches including very fundamentalist churches, than ever before, have become multicultural and promote dialogue with other races. Even Islamic mosques have found significant converts into its faith. In major cities it is not uncommon to see a woman of North American origin to be covered with hijab or burqa or niqab. Many of these converts pray in mosque with African, Asian and Middle Eastern races. If people of North American origin can accept Islam as their faith, a religion that expresses a great deal of intolerance to other faiths, other cultures, and denial basic rights to women, then how is it that some ISKCON members express discomfort to pray with Indians in a temple? This group may comprise of small fringe elements. Let us hope the segregation enthusiasts are not a major group within ISKCON, but if this is the desire of the majority of Western devotees, then they have everything to lose as an organization. Ever since man set foot on this planet, racism came into existence and it will continue to exist as long as man is living on this planet; this is the natural order of things. But "civilized people" could do without that at least in one place, the place of worship.
Although this is well researched work about the history of Krishna consciousness, I came across several typographical and grammatical errors; the editors could have done a better job.
Reference: Hare Krishna Transformed (The New and Alternative Religions Series) by E. Burke Rochford
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