Is the Glass Half-Empty or Half-Full? A Feminist Assessment of Buddhism at the Beginning of the Twenty-First Century
Doctrinally, Buddhism is free of the myths and symbols that make some other religions so intractable to feminist reforms. In its philosophical views and its meditation practices, Buddhism has tremendous potential for deconstructing gender. In less than thirty years, we have gone from a situation in...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Sage
2008
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| In: |
Feminist theology
Year: 2008, Volume: 16, Issue: 3, Pages: 291-311 |
| Further subjects: | B
Buddhism
B Meditation B Buddhist B Nuns B Gender B Asian |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a Doctrinally, Buddhism is free of the myths and symbols that make some other religions so intractable to feminist reforms. In its philosophical views and its meditation practices, Buddhism has tremendous potential for deconstructing gender. In less than thirty years, we have gone from a situation in which almost nothing had been written about Buddhist women to a situation in which books and articles appear regularly. There is now a worldwide Buddhist women's movement, many women Buddhist teachers—at least in North America—and a growing consensus that the traditional male dominance of Buddhism is a problem. Yet, despite the advances made in the last thirty years, Buddhism still privileges men above women. So is the glass half full? Are we well on the way to recasting Buddhism in ways that make it more adequate for its female followers? Or is the glass half empty? Is Buddhism still a religion that works better for men than for women, despite the changes of the past thirty years? In looking at the half-full, half-empty glass, I will consider three topics: first, Buddhism's potential for deconstructing gender, second, some reasons why this potential did not come to fruition historically, and third, some of the changing situations in the contemporary Buddhist world, both Asian and Western. | ||
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