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Relevant bibliographies by topics / Buddhist women

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Academic literature on the topic 'Buddhist women'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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Journal articles on the topic "Buddhist women"

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CROUCH, Melissa. "Promiscuity, Polygyny, and the Power of Revenge: The Past and Future of Burmese Buddhist Law in Myanmar." Asian Journal of Law and Society 3, no. 1 (February 26, 2016): 85–104. http://dx.doi.org/10.1017/als.2016.5.

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AbstractMyanmar is the only Buddhism-majority country in the world that has developed and maintained a system of family law for Buddhists enforced by the courts. This article considers the construction of Burmese Buddhist law by lawyers, judges, and legislators, and the changes made through legislative intervention in 2015. It begins by addressing the creation and contestation of Burmese Buddhist law to demonstrate that it has largely been defined by men and by its perceived opposites, Hinduism and Islam. Three aspects of Burmese Buddhist law that affect women are then examined more closely. First, Burmese Buddhist law carries no penalties for men who commit adultery, although women may risk divorce and the loss of her property. Second, a man can take more than one wife under Burmese Buddhist law; a woman cannot. Third, restrictions on Buddhist women who marry non-Buddhist men operate to ensure the primacy of Burmese Buddhist law over the potential application of Islamic law. This article deconstructs the popular claim that women are better off under Burmese Buddhist law than under Hindu law or Islamic law by showing how Burmese Buddhist law has been preoccupied with regulating the position of women. The 2015 laws build on this history of Burmese Buddhist law, creating new problems, but also potentially operating as a new source of revenge.

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Tian, Yulu. "How Taiwanese Buddhism Responds to the Feminist Movement in Modern Taiwan." Communications in Humanities Research 6, no. 1 (September 14, 2023): 156–61. http://dx.doi.org/10.54254/2753-7064/6/20230171.

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Gender is a very important issue in religious studies. Although the issue of female identity was always ignored in a Buddhist society, we can find Buddhist attitudes towards women according to historical Buddhist texts. We find that Buddhists have a very ambivalent attitude towards female identity, acknowledging the equal spiritual potential of women while emphasizing their bad characteristics because of bad karma in the past. Because of the spread of Buddhist texts, this contradictory concept of gender has been extended to modern Buddhist society, leading to the obstacles of modern Buddhists responding to the female movement. This paper tries to analyze how Taiwanese Buddhism responds to the feminist movement in modern Taiwan. Through observing the efforts of two powerful Taiwanese local Buddhist organizations, we can see the efforts of Buddhist society in Taiwan to raise the status and level of learning of nuns, although based on accepting some discriminatory concepts of traditional Buddhist texts. The women's movement raised the social status and influence of nuns, allowing them to challenge the patriarchal Buddhist narrative and the traditional monastic system, and in turn instilled gender equality in the Buddhist community that monks and nuns are equalized.

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Borchert, Thomas. "Worry for the Dai Nation: Sipsongpannā, Chinese Modernity, and the Problems of Buddhist Modernism." Journal of Asian Studies 67, no. 1 (February 2008): 107–42. http://dx.doi.org/10.1017/s0021911808000041.

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Over the last thirty years or so, there has been a broad consensus about what constitutes modern forms of Theravāda Buddhism. “Buddhist modernism,” as it has been called, has been marked by an understanding of the Buddha's thought as in accord with scientific rationalism; increased lay participation, particularly in meditation practice and leadership of the Buddhist community; and increased participation by women in the leadership of the Sangha. In this paper, I call into question the universality of these forms by examining a contemporary Theravāda Buddhist community in southwest China, where Buddhism is best understood within the context of the modern governance practices of the Chinese state. Buddhists of the region describe their knowledge and practices not in terms of scientific rationality, for example, but within the ethnic categories of the Chinese state. I suggest that instead of understanding modern forms of Buddhism as a natural response to modernity, scholars should pay attention to how Buddhist institutions shift within the context of modern forms of state power.

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Laudere, Marika. "Women contribution to the development of Buddhism in Latvia." SHS Web of Conferences 85 (2020): 01004. http://dx.doi.org/10.1051/shsconf/20208501004.

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Buddhism is one of the fastest growing and popular religions in the West which connects people of different ages and social classes. The significant role in the historical transmission of Buddhism to the West and in shaping a distinctively Western form of Buddhism has been played by Western women. Many of these women have gained attention for challenging traditional forms of Buddhism and adapting Buddhist teaching to the contemporary Western context. Others for trying to preserve traditional Buddhist teaching in new circumstances and establishing Asian Buddhist lineages in the West. As well all these women have engaged in a range of activities from teaching to translating, charity and social activism, to promoting Buddhism in the West.

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Schedneck, Brooke. "Western Buddhist Perceptions of Monasticism." Buddhist Studies Review 26, no. 2 (October 5, 2009): 229–46. http://dx.doi.org/10.1558/bsrv.v26i2.229.

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This paper explores the contemporary encounter between Western cultures and the Buddhist tradition of monasticism. I have investigated attitudes towards this institution in the forms of contemporary Buddhist memoirs, blog websites, interviews, and dharma talks. This article argues that the institution in general is not ideal for some Western Buddhists— it is seen by some as too restricting or anti-modern. Others find value in monasticism; they are aware of those who critique the institution, and offer instead a model that removes anti-modern elements that they see as problematic. As an extension of these attitudes, this article also draws on the issue of female monasticism. Western Buddhists argue that all women should have the choice to be ordained because this shows that Buddhism is modern. I conclude that Western Buddhists are interested in creating a modern, universal tradition, and this can be seen by analyzing conceptions about monastic life.

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I. Choudhary, Ajay. "BUDDHIST IDENTITY: A CASE STUDY OF BUDDHIST WOMEN’S NARRATIVES IN NAGPUR CITY." POLITICS AND RELIGION IN CONTEMPORARY INDIA 7, no. 1 (June 1, 2013): 113–32. http://dx.doi.org/10.54561/prj0701113c.

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Indian women rarely observed as independent identity due to its caste hierachization. Thus a woman identity along with an identity of being lower caste simultaneously makes her a victim of a rigidly imbibed patriarchy and the caste system in our society. Lots of conversion had taken place to transform the life of human beings. But the investigative studies done on these kinds of religious conversions mostly focused on men and gave less importance on its impact on women identity. Among these conversions, Dr. Ambedkar’s conversion to Buddhism had succeeded to a great extent in providing a new respectable identity to many. Yet the status of Buddhist women, among the Buddhist community, remained the most unexamined part of this conversion. Thus, this paper tries to examine whether the Buddhist identity succeeded to provide a sense of self respect and equal status to Buddhist women or what extent the Buddhist identity stood able to replace their stigmatized identity in public sphere by investigating the narrative provided by the Buddhist women about their own identity.

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Byrne, Jean. "Why I Am Not a Buddhist Feminist: A Critical Examination of ‘Buddhist Feminism’." Feminist Theology 21, no. 2 (December 17, 2012): 180–94. http://dx.doi.org/10.1177/0966735012464149.

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Feminist Buddhology is a burgeoning area of study, with many scholar-practitioners examining the interaction between Buddhism and feminist theory. Here I examine the contributions made by Buddhist Feminists and argue that, in general, Feminist Buddhology runs the serious risk of being ‘apologist’. I contrast the discrimination against women evident in Buddhist traditions with the claims of Buddhist Feminists that ‘Buddhism is feminism’ and ‘feminism is Buddhism’. In order to do so I provide a brief history or the position of women in Buddhism, an overview of Feminist Buddhology and lastly the beginnings of an alternate perspective from which we may interweave Buddhism and feminism, without an underlying apologist perspective.

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Et al., Sitthiporn Khetjoi. "Socio- Political Education and Women Empowerment in Buddhist Perspective." Psychology and Education Journal 58, no. 1 (January 29, 2021): 1611–14. http://dx.doi.org/10.17762/pae.v58i1.954.

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The purpose of research was to study the socio-political education and women empowerment in Buddhist perspective. The researchers studied and collected the data from Buddhist scriptures, texts, and related document about socio-political education and women empowerment in Buddhist perspective and analyzed by using content analysis. The results indicated that For decades, women have been parts of the supply of cheap, unskilled or semi-skilled labors for the industrial and service sectors. Gender discrimination continues even in the present times. At the same time, the problems of rural and urban lower-class women cannot be ignored. The empowerment of women is one of the solutions to the problems of inequality, subordination and marginalization that women face in the society. However, this kind of empowerment is only partial for all though they have economic and political power, they are kept out of decision making or they are dependent on their husband, father or brother for crucial decisions. Buddhism accepts that every human being, independent of the consideration of sex, gender, class etc. is composed of five elements (Paṇcakkhandhā): namely rupa skandha, samjṇa skandha, vedanā skandha, saṁskāra skandha and vijṇanā skandha. On this basis, Buddhism has advocated the equality between man and women and thus has transcended the gender difference. It treats man and woman equally. Buddhism reflected in the Buddhist scriptures that there is a biological difference between women and men, but they have similar intellectual, mental as well as spiritual capabilities.

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Lin, Ruo. "Buddhist Women and Female Buddhist Education in the South China Sea: A History of the Singapore Girls’ Buddhist Institute." Religions 14, no. 3 (March 15, 2023): 392. http://dx.doi.org/10.3390/rel14030392.

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This paper studies the history of the Singapore Girls’ Buddhist Institute, the first and only modern Buddhist education institution for women in Singapore and Malaysia. This paper aims to explore a dynamic transregional Buddhist network constructed by nuns, vegetarian nuns, and laywomen, with a particular emphasis on the prominent female figures and religious women communities involved. Through an analysis of the movements and religious practices of the Buddhist women community, the author demonstrates the contributions of Buddhist women to the transmission of religious knowledge and modern experiences. It is this paper’s intention that the micro-history of the case could contribute to restaging the women-centered Buddhist community in the narrative of “South China Sea Buddhism”.

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Huntington, Patricia. "Globalizing Feminism: Taking Refuge in the Liberated Mind." Hypatia 35, no. 2 (2020): 355–60. http://dx.doi.org/10.1017/hyp.2020.8.

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One of the most pressing and urgent academic tasks of the day is to dismantle the persistent Eurocentrism of philosophy. In the quest to remedy the white, middle-class, heteronormative, and European biases of philosophy's initial expressions, feminist theorizing has cultivated culturally and ethnically specific forms, intersectional analyses, and global articulations. Buddhism beyond Gender and Women and Buddhist Philosophy breathe new vitality into these pursuits. Both books underscore the immense potential of the core doctrines of Buddhist philosophy, such as the nonsubstantialist view of self, the nondualistic outlook, and the ontological premise of the interdependence of all beings (pratītyasamutpāda), for overcoming Western hierarchies, reified conceptions of identity, and pernicious dichotomies. The two women represented in these books—Rita Gross herself (1943–2015) and Kim Iryŏp, a Buddhist nun (1896–1971)—ground philosophy in a narrative, existential journey and in their personal practices as Buddhists. In contrast with Gross's second-wave methodology and revisionist aims, Park's contribution to comparative feminist scholarship underscores the originality of Iryŏp's attempt to rethink Buddhist ideas in a contemporary feminist context. Particularly compelling is that Park unequivocally defends existential narrative as a genre of philosophy largely through an analysis of the Buddhist nun's love letters.

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Dissertations / Theses on the topic "Buddhist women"

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Qin, Wen-jie. "The Buddhist revival in post-Mao China women reconstruct Buddhism on Mt. Emei /." online access from Digital dissertation consortium, 2000. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?9972494.

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Dao, The Duc. "Buddhist pilgrimage and religious resurgence in contemporary Vietnam /." Thesis, Connect to this title online; UW restricted, 2008. http://hdl.handle.net/1773/6512.

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Irion, Susan J. "Women in American Zen variations on adaptations of religious authority /." Oxford, Ohio : Miami University, 2003. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1070483986.

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Kawanami, Hiroko. "The position and role of women in Burmese Buddhism : a case study of Buddhist nuns in Burma." Thesis, London School of Economics and Political Science (University of London), 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282617.

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Starkey, Caroline. "In the stream of blessings : ordained Buddhist women in Britain." Thesis, University of Leeds, 2014. http://etheses.whiterose.ac.uk/8675/.

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Although a number of scholars have investigated the ways in which Buddhism has adapted to the British cultural environment, the experiences of ordained women have been afforded comparatively little academic attention. Although Buddhism in the West is typically perceived as more conducive of lay practice, the numbers of ordained women are growing (particularly within certain Buddhist groups in Britain). However, some Buddhist traditions have been embroiled in heated controversies in relation to female ordination and gender inequality which has had a significant impact on particular communities of ordained women. Research into these experiences uncovers a great deal about the manner in which Buddhism continues to develop in Britain, and a cross-tradition inquiry into the perspectives of ordained women themselves is over-due. Using ethnographic research methods, this study centres on the narratives of twenty-four ordained (and one formerly ordained) Buddhist women, drawn from seven Buddhist groups in Britain (Forest Sangha/Theravāda; Tibetan Karma Kagyu, Gelug, and Nyingma; Triratna; the Serene Reflection Meditation Tradition/Order of Buddhist Contemplatives; and Amida Trust). The thesis is driven by three over-arching research concerns: women’s motivations for ordination, their attitudes to feminism and gender equality, and the role of the British location in shaping their experiences. Whilst there is a marked level of plurality in the attitudes and lifestyles of the participants in this study, challenging any attempt at simplistic representation, overall they demonstrate a strong dedication to putting Buddhist teachings and discipline into practice. Yet, ordination is understood not only as an opportunity to further individual spiritual aspirations but also as chance to belong and contribute to the development of Buddhist communities in Britain. Although cognisant of the impact of their geographic and cultural location, the thesis accentuates the complex combination of influences which contribute to shaping ordained Buddhist women’s religious practices in 21st Century Britain.

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Gillson, Gwendolyn Laurel. "The Buddhist ties of Japanese women: crafting relationships between nuns and laywomen." Diss., University of Iowa, 2018. https://ir.uiowa.edu/etd/6113.

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For many people, Japanese life is increasingly marked by precarity. This is often characterized by a lack of social and familial relationships that were the foundation of Japanese society in earlier eras. Buddhism has rarely played a part in addressing these feelings of precarity because Buddhism in Japan is associated with funerals and death. Yet some women participate in and actively create what this dissertation calls “feeling Buddhism,” which combats the feelings of helplessness and social isolation that accompany precarity. Feeling Buddhism is about sensing Buddhism, physically feeling the body perform ritual acts and inhabit sacred space. It is also about the emotions, affects, and feelings that accompany these physical acts. Based in feminist ethnography, this dissertation argues that Japanese women cultivate constructive feelings through Buddhism that enable them to craft deep and meaningful connections with one another. In particular, it focuses on the Buddhist women who belong to the Pure Land Sect or Jōdoshū. Chapter One traces the history of women’s historical involvement in Japanese Buddhism to show that Japanese women have always been active participants in Buddhism. Chapter Two examines three articles written by Japanese scholar-priests to argue that they are more concerned with praising Jōdoshū and Hōnen than addressing women’s relationship with Buddhism. Chapter Three looks at two Jōdoshū women’s groups in Kyoto and utilizes theories of ritualization and affect to argue that these experiences create new and mend existing relationships though Buddhism. Chapter Four looks at the Jōdoshū nun Kikuchi Yūken and her caring labor with young women in Tokyo to argue that her work ought to be considered a form of socially engaged Buddhism. Chapter Five moves beyond Jōdoshū to examine the International Ladies Association of Buddhism and argues that the women within the organization attempt to cultivate upper-class taste and an appreciation for an internationalization.

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Charles, Martine Aline. "The experiences of women survivors of childhood sexual abuse who practice Buddhist meditation." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ56525.pdf.

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Liao, Pei-Ru. "Media representation of Buddhist women in Taiwan : a case study of Da-Ai drama." Thesis, University of Leeds, 2011. http://etheses.whiterose.ac.uk/4407/.

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In an era bombarded by information society has become more and more dependent on mass media communication and computerised communication technology. As "religion finds technology" (Biersdorjer 2002), religious symbols can be found in media texts. As media consumption and interpretation processes can be subjective, Hoover suggests that modernity has changed the meanings of "traditionally defined religion" (2006). The textually based study on religion is inadequate to study the socio-cultural context of the lay people as well as the changing practices of religions in the media age. This thesis selects three dramas from Da-Ai Drama (the most popular TV programme on the Da-Ai TV network) to examine how the Tzu-Chi organisation, the largest Buddhist civil organisation in Taiwan, uses its own TV network, DaAi TV network, to spread Buddhism. The narrative structure of the selected dramas shows the intricate relationship between the secular discourse on gender and the religious teachings. To further understand how Da-Ai Drama is perceived by the audience or Tzu-Chi's followers, fifteen one-to-one interviews were conducted in Taiwan and discussions from online users were collected to further understand the audience's response to Da-Ai Drama. Results from the interviews suggest that there is a reassessment of religion in an East Asian context in the twenty-first century. This thesis provides an innovative research method to explore the relationship between media discourse, gender discourse, and religious discourse. In the media age, religious teachings can be transmitted via various media platforms. Written texts are no longer the only way to transmit religious teachings. Also the media provides a greater choice of ways in which lay people may practise religions. A media approach to studying Buddhism provides a different perspective on the discussion of women in Buddhism.

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Lee, Yujin [Verfasser]. "The nutritional status of vegetarian Buddhist nuns compared to omnivorous women in South Korea / Yujin Lee." Gießen : Universitätsbibliothek, 2011. http://d-nb.info/1061195910/34.

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Enriquez, Karen Bautista. "Interrupting the conversation on kenosis and sunyata: Buddhist and Christian women in search of the relational self." Thesis, Boston College, 2011. http://hdl.handle.net/2345/bc-ir:104404.

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Thesis advisor: John Makransky
The purpose of this dissertation is to contribute to Christian theological anthropology by bringing in the "interruption" of another religious tradition, Buddhism, in order to see how key Buddhist doctrines such as emptiness and practices of meditation may inform aspects of the Christian feminist discussions of kenosis in the spiritual life, and the search for a relational self. It also seeks to enhance Buddhist-Christian dialogue by bringing the "interruption" of feminist voices from both the Buddhist and Christian traditions into conversation with each other in order to see what they might offer, not only towards the search for "right relationship," but also towards bringing about the re-integration of doctrine and spiritual practices for more effective action in the world today. In the first part of the dissertation, I lay out the background of these two concepts of kenosis and emptiness within their respective religious traditions including the Buddhist-Christian dialogues around these two concepts. I then look at how Christian feminists (Sarah Coakley and Mary Grey) as well as Buddhist feminists (Anne Klein and Rita Gross) critique the traditional interpretations of these concepts and how they reconstruct such concepts in their articulation of a relational self and in their argument for the importance of practice and its relationship with doctrine. In the second part of this dissertation, I focus on the comparison between these Buddhist and Christian feminists and how they can mutually learn from each other. I argue that Buddhist feminist discussions on emptiness and meditation enhances and deepens the Christian feminist articulations of kenosis and how an empowered self can be found through a kenotic spirituality. I also demonstrate how such a dialogue can bring us back to the rich resources within the Christian tradition, such as the image of Mary and Marian devotions. Furthermore, I show how this feminist comparison contributes back to Buddhist-Christian dialogue by including the voices of women and their concern for suffering and the importance of praxis in our interreligious encounters today
Thesis (PhD) — Boston College, 2011
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Books on the topic "Buddhist women"

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Thammananthā. Women: Strengthening Buddhism. Bangkok: Thai Tibet Center, 2010.

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Das, Anamika. Buddhist tribal women in Tripura. Agartala, Tripura: Tribal Research and Cultural Institute, Government of Tripura, 2017.

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Karma Lekshe Tsomo, Bhikṣuṇī, 1944-, ed. Buddhist women across cultures: Realizations. Albany: State University of New York Press, 1999.

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Schireson, Grace Jill. Zen women: Beyond tea ladies, iron maidens, and macho masters. Boston: Wisdom Publications, 2009.

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Schireson, Grace Jill. Zen women: Beyond tea ladies, iron maidens, and macho masters. Boston: Wisdom Publications, 2009.

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Tisdale, Sallie. Women of the Way. New York: HarperCollins, 2008.

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Friedman, Lenore. Meetings with remarkable women: Buddhist teachers in America. Boston: Shambhala, 2000.

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1947-, Allione Tsultrim, ed. Women of wisdom. London: Routledge & Kegan Paul, 1987.

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Pon'gak. Pulgyo p'eminijŭm kwa idŏsip: Pulgyo yŏsŏng, chabi wa chihye no segye ŭi chungsim e sŏda. Sŏul-si: Pulgwang Ch'ulp'ansa, 2016.

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Junko, Nishiguchi, ed. Hotoke to onna. Tōkyō: Yoshikawa Kōbunkan, 1997.

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Book chapters on the topic "Buddhist women"

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Yeng, Sokthan. "Buddhism’s Essential Women." In Buddhist Feminism, 53–72. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-51162-3_4.

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Park, Jin Y. "Time for Reconciliation." In Women and Buddhist Philosophy. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824858780.003.0006.

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Chapter 5 engages with Iryŏp’s Buddhist philosophy, by exploring her interpretations of Buddhism in the book Reflections of a Zen Buddhist Nun (1960). The chapter discusses the major Buddhist doctrines of the identity and Buddhist worldview, and connects Iryŏp’s Buddhism with the traditional Buddhist philosophy. The chapter also demonstrates the uniqueness of Iryŏp’s Buddhist philosophy and her interpretation of Christianity. The chapter locates Iryŏp’s Buddhism in the context of East Asian form of philosophy of religion, comparing her with Tanabe Hajime and Inoue Enryō of Japan.

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Park, Jin Y. "I Who Have Lost Me (1927–1935)." In Women and Buddhist Philosophy. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824858780.003.0005.

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Chapter 4 discusses Iryŏp’s encounter with Buddhism, which took place around 1927, and Iryŏp’s journey from activism to a leading Buddhist thinker. During this period, Iryŏp met two people in particular who either motivated her to become interested in Buddhism or who helped her to study Buddhism. The first person was Paek Sŏnguk (1897–1981), the president of the Buddhist Newspaper Company; the other was Ha Yunsil, a non-celibate monk who was also involved with the journal Buddhism. She became romantically involved with Paek and married Ha Yunsil. The chapter also includes a brief discussion of hwadu mediation that Iryŏp practice as a Zen Buddhist nun.

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Park, Jin Y. "A Life Lived." In Women and Buddhist Philosophy. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824858780.003.0008.

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Chapter 7 aims to identify the nature of women’s Buddhist philosophy. Iryŏp’s approach to Buddhism also directs us to different dimensions in which women encounter Buddhist philosophy, which is identified as narrative philosophy, philosophy of life, based on lived experience. By examining Kim Iryŏp’s life and philosophy as a paradigmatic example of women’s philosophy in connection with Buddhism, this chapter brings attention to the way women engage with Buddhism and philosophy and offers a way of philosophizing that challenges the male dominated and Western philosophy based mode of philosophizing.

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Park, Jin Y. "Introduction." In Women and Buddhist Philosophy. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824858780.003.0001.

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HOW AND WHY DO women engage with Buddhism? This is the fundamental question that Women and Buddhist Philosophy: Engaging Zen Master Kim Iryŏp proposes to answer through discussions of Kim Iryŏp’s (金一葉‎ 1896–1971) life and philosophy. With her Christian background and feminist activist perspective, Kim Iryŏp offers a creative interpretation of how Buddhism as a philosophy and a religion can engage with lived experience. Her awareness of gender discrimination, suffering, and discontent in the secular world led Iryŏp to explore the Buddhist teaching of absolute equality, which conceives of individuals as free beings with infinite capability. She also employs Buddhism to answer existential questions regarding the scope of an individual’s identity, the meaning of being human, and the ultimate value of existence. Moving beyond current Buddhist scholarship on gender, ...

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Langenberg, Amy Paris. "Identities II." In The Oxford Handbook of American Buddhism, 74–91. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780197539033.013.4.

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Abstract This overview of gender and sexuality in contemporary American Buddhism starts from the premise that gender identities and sexual subjectivities are inextricable from other strong vectors of identity, especially race and ethnicity, but also ordained celibacy and survivorhood. Stepping around the narrative that white converts and their liberal feminisms have created a gender egalitarian Buddhism in America, it offers a different story by exploring the Buddhisms of Asian American and Asian immigrant lay women, Asian American ordained women, celibate women, Black women, trans and queer Buddhists, and sexual abuse survivors—often overlapping categories—at the seams of sex and gender. It argues that their innovative interpretations of Buddhist teachings and lifeways are shaped by their complex identities and experiences of violence and disruption. It concludes that the Buddhism of the multiply sexed and gendered individuals and communities profiled cannot be said to exist at the margins; rather, the rich multidimensionality of contemporary American Buddhism is now in large part their creation.

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"BUDDHIST WOMEN IN HAWAI'I." In Innovative Buddhist Women, 254–82. Routledge, 2013. http://dx.doi.org/10.4324/9780203036938-13.

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Park, Jin Y. "To See and Be Seen (1918–1927)." In Women and Buddhist Philosophy. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824858780.003.0003.

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Chapter 2 presents Kim Iryŏp’s activities as a new woman in comparison with two other new women, Na Hyesŏk and Kim Myŏngsun. The chapter also places the Korean New Women with the Japanese New Women and American New Women. One of the important themes for Iryŏp at this stage was her New Theory of Chastity.

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"BUDDHIST WOMEN OF SOUTHEAST ASIA." In Innovative Buddhist Women, 84–144. Routledge, 2013. http://dx.doi.org/10.4324/9780203036938-10.

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"Buddhism and the Media." In Innovative Buddhist Women, 284–95. Routledge, 2013. http://dx.doi.org/10.4324/9780203036938-15.

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Conference papers on the topic "Buddhist women"

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Defever, Kali, Katie M. Rentschler, Ana Khazan, Elizabeth Pinkerton, Shama Virani, Hutcha Sriplung, Judy Pang, et al. "Abstract 4219: Breast cancer distribution and survival among Buddhist and Muslim women in southern Thailand." In Proceedings: AACR Annual Meeting 2018; April 14-18, 2018; Chicago, IL. American Association for Cancer Research, 2018. http://dx.doi.org/10.1158/1538-7445.am2018-4219.

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Ulanov, Mergen. "Women In Mahayana Buddhism." In SCTCMG 2019 - Social and Cultural Transformations in the Context of Modern Globalism. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.12.04.435.

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Ulanov, Mergen Sandzhievich. "Women In The History Of Chinese Buddhism." In International Scientific Congress «KNOWLEDGE, MAN AND CIVILIZATION». European Publisher, 2021. http://dx.doi.org/10.15405/epsbs.2021.05.217.

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Widjaja, Tjutju, Setiawan Sabana, and Ira Adriati. "Women Study on the Existence of Zhai Ji and Female Temple in Vihara Buddhi Bandung Within Chinese Patriarchal Culture." In 4th International Conference on Arts Language and Culture (ICALC 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200323.034.

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