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Journal articles on the topic 'Buddhist women'
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1
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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Kuah-Pearce, Khun Eng. "Engendering Religious Compassion." Asian Journal of Social Science 43, no. 4 (2015): 357–75. http://dx.doi.org/10.1163/15685314-04304003.
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The aim of this paper is to the study of the role of women Buddhists in the delivery of Buddhist compassion and the micro-politics of volunteerism from a feminist perspective. It sets out to ask a simple question: What attracts and motivates the Chinese women Buddhists to become actively engaged in religious volunteerism and commit their time, energies and resources into doing philanthropic works for the greater needs of their local and transnational communities. Ethnographically, I want to explore how through their understanding of the Buddhist teachings, these women Buddhists interpret and integrate their status, role and actions within their local socially-engaged Buddhist community. At the same time, to understand how, in today’s globalised world, these women focus and frame themselves as performers of emotive compassion in the local and global societies. Through this study, this paper argues that using a feminist perspective will shed light on the micro-politics of women’s involvement in Buddhist volunteerism in three areas: empowerment, social visibility and emotive philanthropy.
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Xu, Ting, Xiaohe Xu, Thankam Sunil, and Bangon Sirisunyaluck. "Buddhism and Depressive Symptoms among Married Women in Urban Thailand." International Journal of Environmental Research and Public Health 17, no. 3 (January 25, 2020): 761. http://dx.doi.org/10.3390/ijerph17030761.
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A growing body of research has documented salutary associations between religious involvement and poor mental health outcomes, such as depressive symptoms and psychological distress. However, little scholarly attention has been given to the association between Buddhism, a non-Western religious faith, and depressive symptomatology in Thailand. Using random survey data collected from urban Thailand, this study examines the association between religious involvement and depressive symptoms among married women in Bangkok. Findings from multiple linear regression models reveal that (1) Buddhist respondents report significantly lower levels of depressive symptoms than their non-Buddhist counterparts, (2) the frequency of participation in religious activities is significantly and inversely associated with the level of depressive symptoms, and (3) the inverse association between religious participation and depressive symptoms is more salient for Buddhists who frequently practice their faith (i.e., significant interaction effect). Research limitations and directions for future research are discussed.
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Jing, Linlin. "Environmental Metamorphosis: An Analysis of the Causes of the Differences between the Female Views of Tibetan Buddhism and Chinese Buddhism." International Journal of Education and Humanities 14, no. 3 (June 16, 2024): 153–59. http://dx.doi.org/10.54097/6376mr16.
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By analyzing the formation of Buddhist view of women in ancient India and the development of Buddhism after it was introduced into different regions of China, the author explores the differences between Tibetan Buddhism and Chinese Buddhist view of women and the reasons for their formation. In Tibetan Buddhism, women 's status is higher, and men and women are relatively equal; the status of women in Han Buddhism is relatively low. The view of women in Han Buddhism is influenced by Confucianism. Although there is the concept of equality between men and women, it still shows that men are superior to women in the practice of life. Tibetan Buddhism shows a unique view of women with Tibetan characteristics. On the whole, the view can be divided into women 's liberation tendency at the conceptual level and masculinity at the practical level.
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Loftus, Timothy. "Ambedkar and the Buddha's Sangha: A Ground for Buddhist Ethics." CASTE / A Global Journal on Social Exclusion 2, no. 2 (December 18, 2021): 265–80. http://dx.doi.org/10.26812/caste.v2i2.326.
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The saṅgha is one of the three jewels of the Buddhist tradition. While undervalued in many other Anglophone iterations of Buddhist modernism, Ambedkar’s approach to Buddhism placed a reconceptualized saṅgha at the center. Where traditional accounts often limit the boundaries of saṅgha to ordained monks and nuns, Ambedkar sought to include all lay Buddhists within its frame. He suggests that the role of the saṅgha is not, as many traditional accounts might suggest, the personal liberation of the monks and nuns who join it, but instead social service directed toward the community at large. Ambedkar’s commitment to the development of a religion that champions egalitarianism naturally lead to his inclusion of women as full participants in his image of the saṅgha, despite the historically patriarchal limits placed on them in many traditional Buddhist settings. This wide-tent approach to the saṅgha, along with its emphasis on service and egalitarian principles, are defining features of Ambedkar’s unique approach the Buddhist tradition.
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Yun, Sung Ha. "Female Practitioners’ Religious Lives: The First Generation of Female Wŏn Buddhist Clerics." Religions 14, no. 5 (May 10, 2023): 637. http://dx.doi.org/10.3390/rel14050637.
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For Korean women, the Japanese colonial period was a transitional period in which Confucian patriarchal culture still prevailed, but some options for a social identity outside the home as “new women” were beginning to emerge. In this era, Sot’aesan, the founder of Wŏn Buddhism, put forward the teaching of “equal rights for men and women” as one of the core doctrines of Wŏn Buddhism and opened the way for many women to find their true selves through Buddhist teachings and practices. This path was that of becoming a kyomu (Wŏn Buddhist ordained clerics). By analyzing the biographies of the first 146 female kyomus, this paper sheds light on how these devotees were transformed from women with no identities outside the home into Buddhist masters or mothers of the world.
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ULANOV, MERGEN S. "WOMEN IN THE HISTORY OF BUDDHIST CULTURE OF MEDIEVAL JAPAN." CASPIAN REGION: Politics, Economics, Culture 65, no. 4 (2020): 97–103. http://dx.doi.org/10.21672/1818-510x-2020-65-4-097-103.
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The article is devoted to the consideration of the role of women in the history of Buddhist culture in medieval Japan. The article examines the formation of the first female Buddhist monastic community in Japan. It is noted that the formation of the first Buddhist monastic community here was associated with women of Korean origin. A significant role in the institutionalization of Buddhism in Japan and its transformation into the dominant ideology was played by the Japanese empresses, who were impressed by the Buddhist approach to the religious status of women. The Japanese empresses actively supported the construction of Buddhist temples, donated land and significant funds to them. While pursuing a policy of strengthening the Buddhist church, they simultaneously contributed to its centralization and the establishment of strict control over the sangha by the state. The social and confessional status of women in the history of medieval Japan was constantly changing. If, until the end of the Nara period, nuns had the same social and confessional status as monks, then in the Heian era, nuns were removed from government positions and state ceremonies, and in religious treatises the opinion that women could not find salvation until will not be reborn as men. During the Kamakura and Muromachi eras, women again began to play an active role in society, including in religious institutions. During this period, new directions of Buddhism appeared (Amidaism, Soto-Zen, the Nichiren school), in whose doctrines the attitude towards women was more respectful. In the subsequent period, there was an increase in the influence of Confucianism and a weakening of the position of Buddhism in Japanese society, which negatively affected the social status of women and the state of the female monastic community.
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Andreeva, Anna. "Explaining Conception to Women?" Asian Medicine 12, no. 1-2 (February 21, 2017): 170–202. http://dx.doi.org/10.1163/15734218-12341391.
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Abstract Recent findings by Japanese and Western scholars specializing in Buddhism have cast light on a variety of theories of conception and gestation that were known within the religious and cultural milieu of medieval Japan. In the early fourteenth century, these ideas about the origins of life and the human body were incorporated not only into the esoteric Buddhist rituals and theological treatises that shaped the religious landscape of medieval Japan, but also into medico-religious writings focusing on women’s health. This article discusses the theories of conception and gestation seen in the Encyclopedia of Childbirth (Sanshō ruijūshō 産生類聚抄, ca. 1318), a hand-written manuscript preserved at Kanazawa Bunko, one of Japan’s surviving medieval temple archives. This manuscript is a rare source on women’s health from medieval Japan, which describes the issues of conception, infertility, and childbirth from the Buddhist and medical perspective. It explains conception through the ideas found in certain Chinese translations of Indian Buddhist treatises such as the Daodijing 道地経 (one of the extant translations of the Yogācārabhūmi) and Jushe lun 俱舎論 (Skt. Abhidharmakośa bhāṣya, Jpn. Kusharon), Buddhist scriptures, as well as Japanese Buddhist and medical treatises, including a collection attributed to the Tendai monk Annen 安然 (841–889?) and Tanba Yasuyori’s 丹波康頼 (912–995) Essentials of Medicine (Ishinpō 醫心方, ca. 984).
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Li, Yu-Chen. "Taiwanese Nuns and Education Issues in Contemporary Taiwan." Religions 13, no. 9 (September 13, 2022): 847. http://dx.doi.org/10.3390/rel13090847.
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In this article, I discuss the Buddhist educational profile of nuns in contemporary Taiwan by introducing the development of monastic education for women. Taiwanese women’s mass ordination created a Buddhist renaissance after postwar Taiwan, a national ordination system based on monastic discipline, as well as the revival of monastic education. Both ordination and monastic education are very strong institutional settings for women’s monastic identity. Its findings, firstly, shed light on how the increased opportunities for women’s education in Taiwanese Buddhism have continuously attracted young female university students. Secondly, these so-called scholarly nuns come to Buddhist academies as students and eventually become instructors. These scholarly nuns elevate the standards of their Buddhist academies and use their original academic specializations to expand the educational curriculum of their school. The role of scholarly nuns in contemporary Taiwan exemplifies that Buddhism provides educational resources for women, as educational resources enhance women’s engagement in Buddhism.
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Chongstitvatana, Suchitra. "Modern Thai Buddhist Poetry by Women Poets: A Transformation of Wisdom." MANUSYA 8, no. 1 (2005): 38–50. http://dx.doi.org/10.1163/26659077-00801003.
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The study is an attempt to explore and explain the transformation of Thai didactic poetry, especially Buddhist poetry by women poets. The texts selected are Dawn in the Night by Chomchand, Under the Rain and Thunder by Khunying Chamnongsri Rutnin. In Thai Theravadin tradition women poets rarely hold a high position nor have authority in teaching Dharma. In the realm of didactic poetry, monk-poets or male poets are the norm. These two women poets convey the teaching of Dharma through expressing artistically their personal experience of practicing Dharma. This aspect transforms the tradition of Thai didactic poetry by emphasizing the ‘practice’ of Dharma in daily life and not only “the faith” in Dharma. These women poets are showing their readers a direct path to wisdom. The message conveyed in their works is quite universal though they are writing as practicing Buddhists. Thus, these women poets are no longer addressing the limited audience of Buddhists. They are speaking to a wider audience and propagating Buddhism not as a religion but as a message of wisdom for all mankind.
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Kolata, Paulina, and Gwendolyn Gillson. "Feasting with Buddhist Women: Food Literacy in Religious Belonging." Numen 68, no. 5-6 (September 20, 2021): 567–92. http://dx.doi.org/10.1163/15685276-12341640.
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Abstract This ethnographic study shows that women’s knowledge and practices involving food in Japanese Buddhist contexts circulate as gendered currency. It emphasizes how what we term “food literacy” cultivates aesthetic and affective senses of belonging among Buddhist practitioners. We argue that this embodied knowledge helps women negotiate their experiences of Buddhism and show how these experiences articulate the complexities of their bounded and self-disciplining Buddhist selves. Women use food literacy to teach, learn, and practice the way Buddhism feels and etch it into their own and others’ emotional, social, and material bodies. By recognizing women as stewards of religion, particularly through food literacy, we also elucidate how women’s uses of mundane practices illuminate food literacy as a value carrier that generates belonging through food. Such practices can equally become sites of failure to connect if the intended recipients do not share understandings or appreciations of the aesthetic and affective dimensions of it.
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P, Vijayakumar. "Tamizh Maathu Ko Swappaneshwari Ambal." International Research Journal of Tamil 4, SPL 2 (February 28, 2022): 160–66. http://dx.doi.org/10.34256/irjt22s225.
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Tamil Maadhu Swapneswari Ambal was a pioneer of feminism who had been doing various works for the advancement of women in the early twentieth century. He was the editor of Tamil Maadhu (1905). Thereby striving for the advancement of women. Born in 1846, he was heavily involved in the work of Iyothee Thass Pandit, a pioneer of the Buddhist renaissance. Pandit Rayapettai also attended the Sunday evening sermon at the Buddhist Association and delivered a sermon. He was presented with a section in the Tamil magazine 'Pengal Patthi' which was reserved for women. He wrote a series of short articles on a number of topics. After the demise of the Pandit, he converted to Buddhism and continued to practice Buddhism. Thus, he is identified by the Buddhists as 'Maha Upasaki'. She has run many organizations for the advancement of women, including the 'Women's Education Development Association' and the 'Widow Care Monastery' for widows. He put forward the idea that women who have lost their husbands should come forward to remarry without being paralyzed at home. He was keen to realize that women are enslaved by ignorance and to become rational thinkers. He protested against child marriages taking place at that time. He said that women in family life should not be dependent on others but should be meant to help others. Thus, she has been a voice for the advancement of women on many levels. Swapnaneswari Ambal. Today's Tamil world should know and praise her extensive social work and women's liberation work
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Ulanov, Mergen. "Buddhism in the Feminist Context: Historical Experience and Modern Discourse." Logos et Praxis, no. 2 (September 2019): 14–23. http://dx.doi.org/10.15688/lp.jvolsu.2019.2.2.
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The author considers the problems of women's place in Buddhist culture in the context of feminist discourse. He notes that Buddhism is distinguished by a tolerant and respectful attitude to the female. Buddhism admits that women, along with men, are able to achieve enlightenment and find Nirvana. However, the relationship between male and female monastic orders in Buddhism was not fully equal. The order of nuns was considered to be the youngest in comparison with the order of monks, and the rules restricting the behavior of the nuns were more than for the monks, which was probably a forced step aimed at taking into account the realities of society. Despite this, the Foundation of the women's monastic organization, which opened the way for women to religious knowledge and spiritual rank, was in its essence a radical social revolution for that time. The emergence of the female monastic community was an example of a fundamentally new view of women and their position in society. With the release of Buddhism outside India female monasticism became widespread in many Asian countries. Later, however, in the countries of South, South-East Asia and Tibet, the Institute of full female monasticism disappeared. In the second half of the twentieth century the attempts to revive the Institute that have led to the emergence of the phenomenon of neonuns. As a result of the spread of Buddhism in the West, it was included in the field of gender studies and feminist discourse. The question of equality between women and men in Buddhism has been actively developed by Western female Buddhists in the feminist discourse, that has formed a statement about the original equality of the sexes in Buddhism. The theme of the status of women in society and their rights has become an important part of the social concept of Western Buddhism. The result was the emergence of the international women's Buddhist Association "Sakyadhita".
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Cho, Eun-su. "Gender Conflicts in Contemporary Korean Buddhism." Religions 14, no. 2 (February 13, 2023): 242. http://dx.doi.org/10.3390/rel14020242.
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Scholars have observed that Korean Buddhist nuns have a relatively high social status compared to nuns of other Asian countries, much like their sisters in Taiwan. It is a source of great pride for many Korean bhikṣuṇīs that their community operates with a high degree of autonomy, bringing them to an almost equal standing with their male counterparts. However, this claim of equal status is challenged once the nuns step outside their own communities and into the hierarchical system of the Order, an institution dominated by male monastics. This paper aims to report on the gender disparity between male monastics and Buddhist women, both nuns and laywomen alike. I will first explore Korean Buddhist nuns’ experiences of gender discrimination imposed by the current institutional and cultural practices of the Buddhist Order, and their battles to challenge the legitimacy of this power structure. Next, I will introduce various episodes, including the Buddhist administration’s conflict with progressive women’s groups, to showcase the gender dynamics and current status of women in Korean Buddhism. Ultimately, my argument is that the conservatism and misogynism of traditional religion continue to influence Korean Buddhism today, despite societal efforts to heighten gender awareness and sensitivity.
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Ditthisampanno, Budi Utomo. "The nfluences of Pandita, Youth, and Women of Buddhayana to Harmonious Life of Buddhist in Central Java." ABIP : Agama Buddha dan Ilmu Pengetahuan 3, no. 2 (February 16, 2021): 59–65. http://dx.doi.org/10.53565/abip.v3i2.227.
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Pengaruh Pandita, Pemuda, dan Wanita Buddhayana terhadap Keharmonisan
Umat Beragama Buddha di Jawa Tengah[1]
Oleh. Budi Utomo, Ph.D[2].
Abstrak
Kemajemukan menjadi modal kekayaan bangsa Indonesia dan bila tidak dikelola dengan baik akan dapat menjadi penyebab kehancuran, sebaliknya jika dikelola dengan baik akan menjadi contoh bagi masyarakat dunia. Kerukunan beragama ada pada istilah agree in disagreement, setuju dalam perbedaan, artinya setiap penganut agama percaya bahwa agama yang dianutnya itulah agama yang paling baik dan benar, antara agama satu dengan lainnya terdapat berbagai persamaan selain perbedaannya. Kerukunan beragama bukanlah ingin menyatukan semua agama, atau ingin menyamaratakan semua agama, atau ingin menciptakan suatu agama baru yang dipadukan dari semua agama yang ada. Harmonisasi menjadi salah satu tujuan bagi bangsa Indonesia agar masyarakat hidup tentram, dan damai.
Objek penelitian ini adalah Para Pandita, Pemuda, dan Wanita yang ada dilingkungan Keluarga Buddhayāna Indonesia yang menjadi anggota Majelis Buddhayāna Indonesia, Sekber PMVBI (Pemuda Buddhayāna), dan Wanita Buddhis Indonesia (WBI) di provinsi Jawa Tengah dengan populasi sekitar 150 Orang. Peran dan pengaruh Pandita, Pemuda, dan Wanita Buddhayāna sangat besar dalam mewujudkan keharmonisan umat beragama khususnya umat Buddha, hal ini secara teori sangat beralasan sekali karena Buddhayāna merupakan sebuah gerakan agama Buddha Indonesia yang menghargai semangat pluralisme, inklusif, dan non-sektarian. Semua aliran utama agama Buddha dalam wihara-wihara Buddhayāna dapat hidup bersama secara damai dan berkembang bersama dengan beradaptasi pada budaya lokal, budaya Indonesia.
Desain penelitian yang dijadikan pedoman dalam penelitian ini adalah positifistik kuantitatif dengan langkah penelitian (desain) model persamaan struktural (Struktural Equation Model). Hasil dari penelitian ini adalah adanya pengaruh signifikan pandita (X1) terhadap Keharmonisan (Y) karena nilai sign < probabilitas yaitu 0,000 < 0,05; Tidak ada pengaruh Pemuda (X1) terhadap Keharmonisan (Y) karena nilai sign > probabilitas yaitu 0,081 > 0,05; Tidak ada pengaruh wanita (X1) terhadap Keharmonisan (Y) karena nilai sign > probabilitas yaitu 0,219 > 0,05.
Kesimpulannya ada pengaruh Pandita, Pemuda, dan Buddhayāna terhadap Keharmonisan Umat Beragama Buddha di Jawa Tengah. Penelitian ini, secara teori dan praktik diharapkan menjadi bahan masukan bagi pemangku kepentingan, organisasi keagamaan dan seluruh masyarakat di Jawa Tengah khususnya dan Indonesia pada umumnya. Sebagai bahan masukan bagi Pandita, Pemuda dan Wanita Buddhayāna Indonesia untuk berperan terhadap harmonisasi umat beragama Buddha di Jawa Tengah. Bahan kajian dan acuan pimpinan Majelis Buddhayāna Indonesia dalam memperbaiki dan meningkatkan kualitas pengelolaan organisasi, serta referensi dan masukan bagi pimpinan Majelis Buddhayāna Indonesia dalam mengambil kebijakan yang kurang sesuai dengan kondisi umat Buddha.
Kata Kunci: Pandita, Pemuda, Wanita Buddhayāna, keharmonisan.
Influences of Pandita, Youth, and Women of Buddhayana to Harmonious Life of Buddhist in Central Java
Budi Utomo, Ph.D[3].
ABSTRACT
Diversity is the asset for the wealth of the Indonesian nation and if it is not managed properly it can be devastating, on the other hand, if it is managed properly, it will become an example for the world community. Religious harmony is in terms of agreeing in disputes, agreeing in differences, that is, every religious believer believes that the religion he adheres to is the best and correct religion, between religions there are various similarities in differences. Successful religious harmony wants to unite all religions, or wants to unify all religions, or wants to create a new religion that is integrated from all existing religions. Harmonization is one of the goals for the Indonesian nation so that people live peacefully and peacefully.
The objects of this research are the Panditas, Buddhists Youths, and Buddhist Women in the Indonesian Buddhayāna Families who are members of the Indonesian Buddhayāna Council, the PMVBI Secretary (Pemuda Buddhayāna), and Indonesian Buddhist Women (WBI) in Central Java Province with a population of around 150 people. The role and influence of Pandita, Youth, and Women Buddhayāna is very large in realizing religious harmony, especially Buddhists, this is very reasonable in theory because Buddhayāna is an Indonesian Buddhist movement that respects the spirit of pluralism, inclusion and non-sectarianism. All the main streams of Buddhism in the Buddhist monasteries can live together peacefully and develop together by adapting to local culture, Indonesian culture.
The research design that is used as a guide in this research is positivistic quantitative with the research step (design) of the structural equation model (Structural Equation Model). The results of this study are the significant influence of pandita (X1) on harmony (Y) because the sign value <probability is 0.000 <0.05; There is no influence of Youth (X1) on Harmony (Y) because the value of sign> probability is 0.081> 0.05; There is no influence of women (X1) on harmony (Y) because the value of sign> probability is 0.219> 0.05.
In conclusion, there is the influence of Pandita, Buddhist Youth, Buddhist Women (Buddhayāna) on Buddhist Harmony in Central Java. This research, in theory and practice, is expected to become input for stakeholders, religious organizations and all communities in Central Java in particular and Indonesia in general. As input for Pandita, Indonesian Buddhayāna Youth and Women to play a role in the harmonization of Buddhists in Central Java. Study material and reference for the leadership of the Indonesian Buddhayāna Council in improving and enhancing the quality of organizational management, as well as references and input for the leadership of the Indonesian Buddhayāna Council in making policies that are not in accordance with the conditions of the Buddhist community.
Keywords: Pandita, Buddhist Youth, Buddhist Women, Harmonious life.
[1] Artikel ini adalah Laporan Penelitian Dosen STIAB Smaratungga tahun 2020, penelitian ini dibiayai oleh DIPA Dirjen Bimas Buddha, Kementerian Agama Republik Indonesia
[2] Dosen dan Ketua STIAB Smaratungga Boyolali, juga sebagai Ketua Asosiasi Perguruan Tinggi Agama Buddha Indonesia (APTABI), serta Asst. Secretary pada International Association of Theravada Buddhist Universities (ATBU) and EXCO Member pada International Association of Buddhist Universities (IABU).
[3] Lecturer and principal of Smaratungga Buddhist College Boyolali, Chairs of Asosiasi Perguruan Tinggi Agama Buddha Indonesia (APTABI), serta Asst. Secretary of International Association of Theravada Buddhist Universities (ATBU) and EXCO Member of International Association of Buddhist Universities (IABU).
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Rajapaksha, Sisitha, Yashodhara Hennayake, Janani Hewage, Malith Randika, and Shalini Weerakkody. "Buddhism and Women Empowerment: Review of Literature and Future Research Directions." Journal of Desk Research Review and Analysis 1, no. 1 (December 31, 2023): 18–28. http://dx.doi.org/10.4038/jdrra.v1i1.2.
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Buddhism emerged as a belief system that promoted the principles of equality, fairness, and moral fortitude, thereby empowering women. In today's world, it is more important than ever to promote women's empowerment. In the Buddhist age, women were fully empowered in religion and morals. Even though there was economic freedom and social equality, things stayed the same in politics and around the house. Overall, Buddhist women had more freedom, equality, better status, and a more liberal environment than women did in the past. During the Buddhist Period, women had more power. Current social concerns demand more and more empowered women in society to tackle the challenges that we face. It is a timely requirement of academia, especially in the context of Sri Lanka, to revisit and research the literature related to Buddhism and women empowerment to provide sustainable solutions to the prevailing issues in the current society. This paper aims to revisit the prevailing literature related to this area and suggest future research directions. A desk research strategy has been followed in this conceptual paper, and a Systematic Literature Review (SLR) in the PRISMA framework has been conducted in order to perform the review. VOSviewer software has been used to perform keyword co-occurrence analysis. Articles have been obtained from the Scopus database. A comprehensive framework is needed to be established in order to study the issues related to this area. More empirical studies, as well as qualitative studies, can be conducted in order to gain a clear picture of the relationship between Buddhism and Women's Empowerment.
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Grünhagen, Céline. "The female body in early Buddhist literature." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 100–114. http://dx.doi.org/10.30674/scripta.67383.
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In this paper the author presents Theravāda Buddhist perceptions of the female body and their impact on sexuality, gender equality and salvation. In doing so the author draws on a selection of texts from the Buddhist canonical literature, which are relevant to the Theravāda tradition. Early Buddhist literature reflects an understanding of the female body as being more closely connected to the material world and the cycle of reincarnation, due to its biological qualities. This has a severe impact on the woman’s status and her chances of attaining enlightenment. Considering the early teaching of individuals possessing equal capacities to attain liberation, no matter what sex or social background, Buddhism as it developed over time failed to translate the equality of the sexes into a social reality. In fact, the perception of a distinct female ‘nature’ which was deemed a hindrance could not easily be erased from the collective consciousness. It is, however, important to note that Buddhist countries are subject to diverse influences that affect attitudes towards the female body, sexuality and the status of women—thus one has to be very careful with generalizations regarding norms and practices. Over time the negative attitudes and restrictions have been questioned; social changes have given way to new interpretations and perspectives. Pondering religious and cultural implications of the Buddhist attitude towards the body and its sex while also considering, for example, modern Mahayana Buddhist interpretations—especially by Western Buddhists and Buddhist Feminists—can lead to an acknowledgement of its potential of interpreting anattā, selflessness and an equality of capacity to practice Dhamma in favour of a general sex and gender equality.
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De Silva, Gihani. "Umandawa: Buddhist Transformation in Modern Sri Lanka." Religions 14, no. 1 (January 13, 2023): 118. http://dx.doi.org/10.3390/rel14010118.
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Charismatic Buddhist monks are instrumental in modernising Buddhism as they have been entrusted with an important role of resurrecting religion and Sinhala society throughout the course of Sri Lankan history. Ven. Pitaduwe Siridhamma, later known as Siri Samanthabhadra Arahat Thero, is known as a cosmopolitan modernist monk figure who envisions a modernised form of Buddhism in recent times, which is derived creatively from the discourses and practical ideals in traditional Buddhism. He went further by founding his style initiatives to address Buddhist transformations in modern Sri Lanka. Samanthabhadra revolutionised the monastery space, allowing his supporters to embrace ideals and incorporate them into their everyday life. His project includes a wide range of such activities, expanding opportunities for Buddhist women to pursue their religious vocations, favouring traditional forms of meditation over farming and similar activities. The mission to reform Buddhism in Sri Lanka is not entirely modern, as it also incorporates elements of tradition, as shown in the case study at Umandawa. The modernist ideals and societal demands that define contemporary Buddhism are reflected in the transformation of Buddhism in Sri Lanka.
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SEEGER, MARTIN. "Reversal of Female Power, Transcendentality, and Gender in Thai Buddhism: The Thai Buddhist female saint Khun Mae Bunruean Tongbuntoem (1895–1964)." Modern Asian Studies 47, no. 5 (March 14, 2013): 1488–519. http://dx.doi.org/10.1017/s0026749x11000898.
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AbstractRecently we have seen an increasing number of publications, mostly of an ethnographic nature, describing and discussing the significant religious roles and achievements of Thai Buddhist women, not only in the field of Buddhist education, and with regard to their monastic roles, but also in terms of their roles as accomplished Buddhist practitioners. This paper examines the changes occurring in the status and position of women in Thai Buddhist practice. In this regard I focus on the analysis of one of the first widely acknowledged female saints of modern Thai Buddhism: Khun Mae Bunruean Tongbuntoem (1895–1964). Khun Mae Bunruean has obtained her increasing reputation through the advanced meditative achievements which her followers believe she possessed. I use hagiographical accounts of her as a focal point to unravel and examine Thai beliefs in relation to female sainthood in present-day Thai Buddhism. This is done by discussing gendered hagiographical writing against the background of relevant canonical and post-canonical Pali texts that have exerted authority in religious discourses on gender by informing and nurturing Thai religious value systems. This textual research is complemented by the ethnographic examination of Thai Buddhist beliefs and venerational practices which cannot be found in authoritative Pali texts but which still play a significant role in the understanding of the particularities of female saints in modern Thai Buddhism. I do not confine myself to hagiographical accounts and venerational practices directly linked to gender, but also devote some attention to other conspicuous aspects, elements, and expressions of Mae Bunruean's sainthood and her veneration.
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Frydenlund, Iselin. "Protecting Buddhist Women from Muslim Men: “Love Jihad” and the Rise of Islamophobia in Myanmar." Religions 12, no. 12 (December 8, 2021): 1082. http://dx.doi.org/10.3390/rel12121082.
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Buddhist protectionism in contemporary Myanmar revolves around fears of the decline of Buddhism and deracination of the amyo (group/“race”). Buddhist protectionists and Burmese nationalists have declared Islam and Muslims the greatest threat to race and religion, and Myanmar has witnessed widespread distribution of anti-Islamic and anti-Muslim content, as well as massive violence against Muslim minority communities, the Rohingya in particular. The Indian neologism “Love Jihad” has scarce reference in contemporary Burmese Buddhist discourses, but, importantly, the tropes of aggressive male Muslim sexuality and (forced) conversion through marriage (“love jihad”) have been one of the core issues in Buddhist protectionism in Myanmar. The article shows that such tropes of the threatening foreign male have strong historical legacies in Myanmar, going back to colonial Burma when Burmese concerns over Indian male immigrant workers resulted in both anti-Indian violence and anti-miscegenation laws. Importantly, however, compared to colonial Indophobia and military era xenophobic nationalism, contemporary constructions are informed by new political realities and global forces, which have changed Buddhist protectionist imaginaries of gender and sexuality in important ways. Building on Sara R. Farris’ concept of “femonationalism”, and Rogers Brubaker’s concept of civilizationism, the article shows how Global Islamophobia, as well as global discourses on women’s rights and religious freedom, have informed Buddhist protectionism beyond ethnonationalism in the traditional sense.
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Lu, Jiefeng. "The Absence of Women in the Land of Bliss." Religions 13, no. 5 (April 25, 2022): 396. http://dx.doi.org/10.3390/rel13050396.
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In The Larger Sukhāvatīvyūha, the descriptions of “no women” and “transforming the female body” cause criticism and defense among modern researchers. However, “woman” as the central discourse has not been clarified. In the Buddhist gender myth, the fundamental distinction between men and women is the realization of “sexual difference”, which means that the subject orientates its desire and ways to satisfy the desire in the world of the conditioned co-arising. Therefore, what the Land of Bliss negates is more desire itself than women. “No women” eliminates the desire and ego-grasping of male Buddhists, and “transforming the female body” enlightens female Buddhists as to the emptiness of herself and the impossibility of desire. As a result, all sentient beings are liberated from sexuality and practice the act of truth.
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Lu, Jiefeng. "The Absence of Women in the Land of Bliss." Religions 13, no. 5 (April 25, 2022): 396. http://dx.doi.org/10.3390/rel13050396.
Full textAbstract:
In The Larger Sukhāvatīvyūha, the descriptions of “no women” and “transforming the female body” cause criticism and defense among modern researchers. However, “woman” as the central discourse has not been clarified. In the Buddhist gender myth, the fundamental distinction between men and women is the realization of “sexual difference”, which means that the subject orientates its desire and ways to satisfy the desire in the world of the conditioned co-arising. Therefore, what the Land of Bliss negates is more desire itself than women. “No women” eliminates the desire and ego-grasping of male Buddhists, and “transforming the female body” enlightens female Buddhists as to the emptiness of herself and the impossibility of desire. As a result, all sentient beings are liberated from sexuality and practice the act of truth.
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Crane, Hillary. "Women in Buddhist Traditions." Religion 52, no. 1 (December 6, 2021): 170–73. http://dx.doi.org/10.1080/0048721x.2021.2004852.
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Tsomo, Karma Lekshe. "Sakyadhita Pilgrimage in Asia: On the Trail of the Buddhist Women's Network." Nova Religio 10, no. 3 (February 1, 2007): 102–16. http://dx.doi.org/10.1525/nr.2007.10.3.102.
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Sakyadhita International Association of Buddhist Women was established in 1987 to address issues of gender equality in Buddhist societies and Buddhist institutions. Since then, through a series of innovative biannual conferences, Sakyadhita has worked to link women from different Buddhist traditions and cultural backgrounds and provide them with a forum where women's voices can be heard. These conferences have generated a vibrant international Buddhist women's movement that works for the welfare of the world's estimated 300,000 Buddhist women. Because Buddhist institutions in Asian countries typically function independently and there is no central authority to oversee them or create policies, Sakyadhita's intra-Buddhist communications network for women represents a major breakthrough. To keep their fingers on the pulse of this rapidly expanding movement, Karma Lekshe Tsomo and Christie Yu-ling Chang, Sakyadhita's current president and vice-president, traveled to Malaysia, Vietnam, and India in 2005-06 for a month to document changes in the making for Buddhist women.
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Wang, Xing. "Rethinking Gender and Female Laity in Late Imperial Chinese Pure Land Buddhist Biographies." Religions 12, no. 9 (August 31, 2021): 705. http://dx.doi.org/10.3390/rel12090705.
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This paper explores how lay female believers are depicted in the Chinese monastic Pure Land Buddhist texts and how a particular late-imperial Chinese Buddhist biography collection betrayed the previously existing narrative of female laity. Moreover, I wish to show that there had existed a long-lasting and persistent non-binary narrative of lay women in Chinese Pure Land biographies admiring female agency, in which female Pure Land practitioners are depicted as equally accomplished to male ones. Such a narrative betrays the medieval monastic elitist discourse of seeing women as naturally corrupted. This narrative is best manifested in the late Ming monk master Yunqi Zhuhong’s collection, who celebrated lay female practitioners’ religious achievement as comparable to men. This tradition is discontinued in the Confucian scholar Peng Shaosheng’s collection of lay female Buddhist biographies in the Qing dynasty, however, in which Peng depicts women as submissive and inferior to males. This transition—from using the stories of eminent lay female Buddhists to challenge Confucian teachings to positioning lay females under Confucian disciplines—exhibits Peng Shaosheng’s own invention, rather than a transmission of the inherited formulaic narration of lay female believers, as he claimed.
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Lau, Ngar-Sze. "Equality of Access? Chinese Women Practicing Chan and Transnational Meditation in Contemporary China." Religions 13, no. 1 (January 10, 2022): 61. http://dx.doi.org/10.3390/rel13010061.
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This paper examines how the Buddhist revival, the Chan revival, and recent popularity of transnational meditation practices have facilitated Chinese women practicing Buddhist meditation in contemporary China. With the influence of the opening of China and growing transnational networks, there has been an increasing number of Han Chinese monastics and lay people practicing transnational meditation, such as samādhi, vipassanā and mindfulness, in the past two decades. Despite the restriction of accessing Chan halls at monasteries, some Chinese nuns and laywomen have traveled to learn meditation in different parts of China, and international meditation centers in Southeast Asia to study with yogis from all over the world. Surprisingly some returned female travelers have taken significant roles in organizing meditation retreats, and establishing meditation centers and meditation halls. Through examining some ethnographic cases of Chinese nuns and laywomen, this paper argues that the transnational meditation movement has an impact not only on gender equality, especially concerning Chinese women practicing meditation, but also on the development of contemporary Chinese Buddhism. The significant role of Chinese female meditators in promoting Buddhist meditation can reflect a trend of re-positioning the Chan School in contemporary China.
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Long, Ahmad Sunawari, Khaidzir Hj Ismail, Kamarudin Salleh, Saadiah Kumin, Halizah Omar, and Ahamed Sarjoon Razick. "An Analysis of the Post-War Community Relations between Buddhists and Muslims in Sri Lanka: A Muslim’s Perspective." Journal of Politics and Law 9, no. 6 (July 31, 2016): 42. http://dx.doi.org/10.5539/jpl.v9n6p42.
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Sri Lanka is a multi-ethnic, multi-religious country comprising four of the world’s major religions: Buddhism, Hinduism, Islam and Christianity. Buddhists are the predominant ethnic group, constituting 70.19% of the total population, while Muslims make up the second largest minority in the country. There are many records in the history to prove well the cordial relationship between Buddhists and Muslims in Sri Lanka. However, in the past couple of years, particularly during the aftermath of the civil war, tension may be observed in the relationship between these two religious groups. This is due to a campaign undertaken by a several Buddhist nationalist groups whose intensions are to create a division among these respective societies. These groups have been carrying protests against Muslim social, cultural and religious aspects, including issuing Halal certification, slaughtering of cattle, conducting prayer services, etc. Moreover, they have disseminated misinterpretations about Muslims and Islam with derogatory speeches among the Buddhist public, for the purpose of accomplishing above division. Given the above backdrop, this paper attempts to determine the post-war relationship between Muslims and Buddhists in the country, including major interrupting factors, through analyzing Muslims’ point of views. According to the results, there is no remarkable fluctuation in the relationships between Muslims and Buddhists, and Muslims have posited that there are several social, cultural and religious practices them that act as significant barriers to maintaining a better community relationship with Buddhists, such as slaughtering of cattle for meals. Therefore, almost all of the Muslims have been demanding proper guidelines regarding the slaughtering of cattle, the Niqabs (face cover of Muslim women), and other factors related to interrupting a better interaction with the Buddhists for better cordiality, within the context of Sri Lanka.
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KENJI, MATSUO. "Official monks and reclusive monks: focusing on the salvation of women." Bulletin of the School of Oriental and African Studies 64, no. 3 (October 2001): 369–80. http://dx.doi.org/10.1017/s0041977x01000210.
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This paper, which deals with Kamakura New Buddhism, falls into two parts. The first concerns my own model for understanding Kamakura New Buddhism, based upon a critical distinction between two types of Buddhist monk, kansō [symbol ommitted] and tonseisō [symbol ommitted] In the second part, I apply this model to the salvation of women, comparing the different attitudes to the issue taken by the kansō and tonseisō. I introduce my own model in the hope that it will provide a better understanding of Kamakura New Buddhism. Before explaining my own model, however, I offer a survey of research on this topic in particular, the well-known Exoteric-Esoteric model of Kuroda Toshio.
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Boonsatean, Wimonrut, Anna Carlsson, Margareta Östman, and Irena Dychawy Rosner. "Living with Diabetes: Experiences of Inner and Outer Sources of Beliefs in Women with Low Socioeconomic Status." Global Journal of Health Science 8, no. 8 (December 18, 2015): 200. http://dx.doi.org/10.5539/gjhs.v8n8p200.
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<p>The purpose of this study was to examine the life experiences of nineteen Thai women of low socioeconomic status who were living with type 2 diabetes. A qualitative research design was conducted, and the women were identified by the snowball technique. Data was collected through semi-structured interviews, and processes of induction and abstraction were used for data analysis. The theme “keeping equilibrium of one’s mind” involved two sub-themes: experiencing an unpredictable future and being empowered by emerged beliefs. The first sub-theme encompassed worries concerning health and fears of being a burden to one’s family. The second sub-theme comprised the experiences of continuing life without being conquered by the disease and believing in the natural law described in Buddhist teachings. These findings revealed that participants could maintain a balance among their concerns through empowerment by inner and outer sources of beliefs, particularly in Buddhist teachings. Despite the vulnerable situations caused by diabetes and low socioeconomic status, the women remained calm, with a consciousness to continue their lives with the disease. The Buddhist views on life, specifically natural law, assisted them to consider life with diabetes as simply a natural course. Buddhism served as a spiritual refuge and helped the women to cope with their psychological burden from diabetes. These findings may reflect the need for health care professionals to provide more holistic care that would assist patients to live with their disease. Buddhist beliefs can be used as a tool to assist Thai patients to empower themselves successfully.<strong></strong></p>
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Lee, Chengpang, and Ling Han. "Mothers and Moral Activists." Nova Religio 19, no. 3 (February 1, 2016): 54–77. http://dx.doi.org/10.1525/nr.2016.19.3.54.
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In this article we identify two models of women’s social engagement in contemporary Taiwanese Buddhism: mother and moral activist. The model of mother is represented by the famous Tzu Chi founder Shih Cheng Yen (b. 1937)—a Buddhist nun who is viewed by her followers as the embodiment of the compassionate mother ideal. The model of moral activist in contemporary Taiwanese Buddhism has received far less attention from scholars than Cheng Yen and Tzu Chi. However, in comparison to the model of mother, Taiwanese women who are moral activists actively challenge existing social institutions based on their Buddhist consciousness. This article discusses the nun Shih Chao-hwei (b. 1957) as representative of women moral activists and highlights two events—the public abandonment of the Eight Special Rules for nuns in 2001 and support for a lesbian wedding in 2012—to illustrate how moral activists challenge the existing patriarchal status quo. We argue that these two models of women’s social engagement are equally important in contemporary Taiwanese Buddhism and are the two important sources of women’s social engagement that aims to alleviate suffering and improve society.
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Bartholomeusz, Tessa, and Karma Lekshe Tsomo. "Buddhist Women Across Cultures: Realizations." Journal of Asian Studies 58, no. 4 (November 1999): 1097. http://dx.doi.org/10.2307/2658507.
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Peach, Lucinda J. "Portraits of Buddhist Women (review)." Buddhist-Christian Studies 24, no. 1 (2004): 289–93. http://dx.doi.org/10.1353/bcs.2005.0033.
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Ama, Michihiro. "Shin Buddhist Women in America." Religion Compass 5, no. 5 (May 2011): 180–91. http://dx.doi.org/10.1111/j.1749-8171.2011.00272.x.
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Aiakova, Zhargal A. "Женщина в контексте буддийского учения «Зерцало мудрости» ламы-просветителя Э.-Х. Галшиева." Oriental studies 15, no. 2 (July 15, 2022): 349–60. http://dx.doi.org/10.22162/2619-0990-2022-60-2-349-360.
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Introduction. The image of woman in Buryat literature had been created under the influence of Buddhist patriarchal views which led to discrimination against the former and humiliation of female nature in religious and social life. The article deals with the status of Buryat woman in The Mirror of Wisdom, a Buddhist composition authored by Ven. E.-Kh. Galshiev (1855–1915). It describes women’s spiritual paths in pre-revolutionary Buryat society and demonstrates how Buddhist values had been incorporated into their daily life to determine spiritual and social foundations. Goals. The study seeks to examine the impacts and role of women in religious and social life of Buryat society, identify the causes of prejudice against women and somewhat contradictory interpretation of female essence. Materials and methods. The work analyzes Lama Galshiev’s Mirror of Wisdom and fundamental treatises by outstanding Buddhist teachers. The main research methods are historical/philosophical and comparative analyses. The article proves topical enough due to the growing interest in gender studies as well as the need for a holistic understanding of the essence and role of woman not only in traditional but also in modern society. Results. Despite the influence of Buddhist teachings on interpretations of Buryat woman’s status is obvious, Lama Galshiev’s text contains no clear confirmation of discrimination against women or signs of oppression. There is a persistent opinion that Buryat women had been experiencing extremely difficult and rightless conditions in pre-revolutionary times, but Lama Galshiev tends to narrate a somewhat different image of woman — enjoying a certain degree of freedom and respectful enough. Conclusion. Though submissive in the Buddhist tradition, woman’s status was never questioned in traditional religious and family life. Actual conditions of a Buryat woman in pre-revolutionary society were rather determined by her personal spiritual level, marriage, childbearing functions, household keeping skills. In Buryat family not only woman sought to satisfy the needs of her husband but the latter also set himself a goal of meeting his wife’s wishes in accordance with her expectations and values.
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Andaya, Barbara Watson. "Localising the Universal: Women, Motherhood and the Appeal of Early Theravāda Buddhism." Journal of Southeast Asian Studies 33, no. 1 (February 2002): 1–30. http://dx.doi.org/10.1017/s0022463402000012.
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This essay suggests that one reason for the success of Theravāda Buddhism in early Southeast Asia was its appeal to women. The maternal metaphor, a prominent theme in Buddhist texts, was both familiar and relevant to the lives of all females, regardless of their social standing. Translated into a local environment, the interaction between motherhood and merit-making provided new opportunities for lay women to display their piety and strengthened their links with the monkhood.
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Lin, Grace Cheng-Ying. "Pro-Life or Pro-Choice? Humanistic Buddhists’ Voices Surrounding Abortion in Contemporary Taiwan." International Journal of Religion 2, no. 1 (May 20, 2021): 61–80. http://dx.doi.org/10.33182/ijor.v2i1.1107.
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In Taiwan, abortion was legalized in 1984. This paper examines the voices surrounding abortion expressed by monasteries in Humanistic Buddhism, a prominent Buddhist philosophy practiced in modern Taiwan. Humanistic Buddhism emphasizes that it is a “religion of the people.” However, in addition to the law of karma and causality, the value of all life forms is prioritized based on the ethics of “non-harming (ahimsā).” When some monasteries insist that abortion is killing, resulting in karmic retribution, some express sympathy with a woman’s decision to abort. When some monasteries promote a newly popularized ritual to appease aborted fetuses, some are keenly critical of the exploitation of women and manipulation of scriptures. Through a discursive analysis, this paper demonstrates the wide spectrum of Buddhist narratives in response to reproductive politics embedded in the conflicts between modernity and tradition, as well as locality and globality.
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Tsomo, Karma Lekshe. "Prayers of Resistance." Nova Religio 20, no. 1 (August 1, 2016): 86–98. http://dx.doi.org/10.1525/novo.2016.20.1.86.
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Throughout decades of Soviet repression of religion and into modern times, groups of Buddhist women known as babushki matsik, or “group of old women precept holders” have covertly engaged in Buddhist practices in Kalmykia, following the Tibetan tantric tradition. Located to the northwest of the Caspian Sea, the Kalmyk Republic of the Russian Federation is the only region of Europe with a predominantly Buddhist population. For centuries, the region has been the site of repeated migrations, shifting political and military alliances, and Russian Orthodox conversion efforts. The devastating period of forced relocation and exile in Siberia between 1943 and 1957 cost the lives of nearly half the Kalmyk population. During that period, devoted groups of religious women secretly continued their Buddhist practices and played a key role in perpetuating Kalmyk Buddhist traditions and rituals. Their contributions to lay Buddhist society and to preserving the Kalmyk heritage continue to the present day and, while overshadowed by male-dominated Buddhist institutions, are increasingly recognized.
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Sinh, Ninh Thị. "The Rise of Vietnamese Nuns: Views from the Buddhist Revival Movement (1931–1945)." Religions 13, no. 12 (December 5, 2022): 1189. http://dx.doi.org/10.3390/rel13121189.
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In this article, with the aim of better understanding the development of Vietnamese Buddhist nuns, the period of the Buddhist revival movement is investigated. This event is considered a turning point for Vietnamese Buddhism. In addition, it will help to shed light on the status of Vietnamese nuns. In this article—which is mainly based on archival documents kept in the National Overseas Archives (the French colonial archives held at the Archives Nationales d’Outre-Mer) and the National Archives Center I, Buddhism periodicals, and memoirs—the status of Vietnamese women during the French colonial period is clarified, as well as the positive effects of the colonial regime in regard to the change in women’s perceptions. Then, the differences in the nuns’ situation in three regions are analyzed. Finally, an exploration is conducted into the rise of nuns during the revival movement and the emergence of reformist nuns. Indeed, it is reformist nuns that have shaped the image of modern Vietnamese nuns. Moreover, they also created a direction by which the following generations could continue along, as well as playing an important role in the Vietnam Buddhist Sangha.
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Tsomo, Karma Lekshe. "Lao Buddhist Women: Quietly Negotiating Religious Authority." Buddhist Studies Review 27, no. 1 (September 7, 2010): 85–106. http://dx.doi.org/10.1558/bsrv.v27i1.85.
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Throughout years of war and political upheaval, Buddhist women in Laos have devotedly upheld traditional values and maintained the practice of offering alms and other necessities to monks as an act of merit. In a religious landscape overwhelmingly dominated by bhikkhus (fully ordained monks), a small number have renounced household life and become maekhaos, celibate women who live as nuns and pursue contemplative practices on the periphery of the religious mainstream. Patriarchal ecclesiastical structures and the absence of a lineage of full ordination for women have combined to render the religious roles of Buddhist nuns and laywomen virtually invisible throughout most of Lao history. With limited access to Buddhist learning, maekhaos live at the margins of Lao society, both spatially and economically. Based on interviews gathered during fieldwork in Laos and at a Lao temple in California, this paper examines the lives of Lao Buddhist women, their relationship to religious authority, and ways they might move from the margins to full inclusion in Lao religious life.
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Eichman, Jennifer. "Women and Animals: Culinary Dilemmas and Karmic Entanglements." NAN NÜ 24, no. 1 (June 9, 2022): 95–133. http://dx.doi.org/10.1163/15685268-02410038.
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Abstract The primary focus of this article is the gendering of Buddhist karmic culpability presented in the extra-canonical Buddhist essay, “Quan funü jiesha wen” (On exhorting women to refrain from killing). This mid-1650 work written by the Ming loyalist Chai Shaobing (1616-70) was subsequently reprinted in the Republican era Buddhist periodical press. “Quan funü jiesha wen” offers an extraordinary entry into a Buddhist moral universe in which women who kill animals are subject to various levels of karmic retribution. The bodily intimacy of such retributions is experienced in the form of complicated pregnancies, difficult childbirths, and a myriad of diseases unique to the female reproductive body. The first half of this study provides a full translation and detailed analysis of the Buddhist tropes and exemplary stories Chai employs as he sought to change women’s culinary choices. The second half of this study shifts attention to the essay’s historical context, first through a consideration of its early publication history and the seventeenth-century milieu in which it was created, and then through an examination of how the essay’s ideas on gender fit within the changing world of Republican era China.
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Wargula, Carolyn. "Embodied Objects: Chūjōhime’s Hair Embroideries and the Transformation of the Female Body in Premodern Japan." Religions 12, no. 9 (September 15, 2021): 773. http://dx.doi.org/10.3390/rel12090773.
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The female body in medieval Japanese Buddhist texts was characterized as unenlightened and inherently polluted. While previous scholarship has shown that female devotees did not simply accept and internalize this exclusionary ideology, we do not fully understand the many creative ways in which women sidestepped the constraints of this discourse. One such method Japanese women used to expand their presence and exhibit their agency was through the creation of hair-embroidered Buddhist images. Women bundled together and stitched their hair into the most sacred parts of the image—the deity’s hair or robes and Sanskrit seed-syllables—as a means to accrue merit for themselves or for a loved one. This paper focuses on a set of embroidered Japanese Buddhist images said to incorporate the hair of Chūjōhime (753?CE–781?CE), a legendary aristocratic woman credited with attaining rebirth in Amida’s Pure Land. Chūjōhime’s hair embroideries served to show that women’s bodies could be transformed into miraculous materiality through corporeal devotional practices and served as evidence that women were capable of achieving enlightenment. This paper emphasizes materiality over iconography and practice over doctrine to explore new insights into Buddhist gendered ritual practices and draws together critical themes of materiality and agency in ways that resonate across cultures and time periods.