Thesis (Ph. D.)--University of Wisconsin--Madison, 1972. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Thesis (M.A. (Comparative Religion))--Mahidol University, 1983.

<p>This dissertation ethnographically examines the lives of Tibetan Buddhist nuns in Yachen, a mega-sized Tibetan Buddhist encampment in eastern Tibet that emerged in the 1980s and is now a leading center of Tibetan Buddhist revivalism in post-Mao China. Over 10,000 nuns make up the vast majority of the permanent residents in this community (approximately 2,000 monks live there as well), but few scholarly discussions have taken place regarding the lives and practices of the nuns in Yachen or in Tibetan Buddhist revivals in China in general. This dissertation, therefore, calls attention first to the lack of proper research on these nuns by providing ethnographic accounts of their everyday lives in “China’s Tibet.” By placing the nuns and their lives at the center of discussion, I was able to realize the significance of examining the material, sensory, and mobile events and occasions through which alternative political logics and possibilities appear in the practice of Buddhism and in Sino-Tibetan politics. This alternative politics—which I call the politics of tranquility—presents itself through the mobilities and material engagements of the nuns in Yachen, and offers a stark contrast to the existing dichotomous understanding of Sino-Tibet relationships. Therefore, second, I argue that mobilities, as well as material and sensory engagements, are essential to the practice of Buddhism and the lives of the nuns in Yachen, without whom the current Buddhist revivalism, in Yachen at least, would not be possible. </p><p> Following my Introduction (Chapter 1), I begin my chapters by presenting the distinctive mobilities of the nuns. Most of the nuns whom I have known in Yachen are escapees, running away from their homes to become nuns in this remote region; their mobilities, against all odds—both physical and social—are what initially make Yachen possible (Chapter 2). Upon arrival, in the face of the harsh spatial regulations imposed by the Chinese state, they engage in building residential huts for themselves; these building activities are primarily responsible for Yachen’s accelerated expansion and thus for its potential political tension (Chapter 3). In Chapters 2 and 3, I also argue that the nuns’ mobilities and building practices, which have rarely been taken seriously within the Buddhist revival in China, in fact constitute the fundamental process of making Yachen, i.e., of making the sacred. In addition, by living with the nuns, I was able to observe their intimacies and secrets through the lens of their transgression and confession. I consider the act of transgression as one of the most political ways to give an account of the self as Buddhist practitioner, as nun, and as woman (Chapter 4). I argue that the nuns actively, provocatively, and riskily (re)shape Yachen’s norms and morality through their acts of transgression and confession. Finally, by drawing on food consumption and eating habits among the nuns in Yachen, I tackle the highly intertwined issues of ethnicity, money, religion, and ethics in Buddhist revivalism as well as in Sino-Tibetan relations (Chapter 5).</p> / Dissertation

This thesis investigates the nature of gender bias in Tibetan Buddhism and the specific role Western Tibetan Buddhist nuns have played in transforming such prejudice. The afore-mentioned gender bias pertains particularly to the unavailability of full ordination (bhikshuni ordination) for nuns in the Tibetan tradition. The research highlights the specific contribution made by Jetsunma Tenzin Palmo, a British woman and currently the most senior Tibetan Buddhist nun. Jetsunma Tenzin Palmo attained fame for spending twelve years meditating in a cave in the Himalayas, and for her statement that she intends to attain enlightenment in a female body. She is also the founder and abbess of a Tibetan Buddhist nunnery Dongyu Gatsal Ling in India. Tenzin Palmo is particularly outspoken in her efforts to transform gender bias within the ranks of Tibetan Buddhism, and serves as an inspiration to countless lay and monastic Buddhist women worldwide. The researcher postulates that gender equality has not yet been attained within Tibetan Buddhism. Androcentric record keeping, certain misogynistic meditation practices, and cumbersome decision making processes within the Tibetan ecclesiastic system have maintained gender bias within its institution, despite His Holiness the Fourteenth Dalai Lama’s efforts to assist in the transformation of monastic attitudes. The Dalai Lama, spiritual head of Tibetan Buddhism and one of its most learned scholars, has made his position clear as far back as 2007 when he expressed his full support for the establishment of the Bhikshuni Sangha in the Tibetan tradition. Two years earlier, in 2005, he had already urged Western bhikshunis to become more involved in the issue of full ordination in Tibetan Buddhism. Western nuns in particular have therefore played a leading role in their attempts to transform gender bias in a true Buddhist spirit of patience and compassion. His Holiness the 17th Gyalwang Karmapa has been equally outspoken on the issue. In 2010 in Bodhgaya, India, he made a commitment in front of an international audience to ordaining women as bhikshunis, and stated unequivocally that he was prepared to ordain these women himself. However, he did caution against expecting quick results, asking the audience to have patience. In conclusion the thesis suggests that despite a favourable doctrinal attitude to women, ambiguity still characterises the Tibetan Buddhist approach towards females. There is tension between an underground tradition of highly accomplished female practitioners and the institutional preference for male practitioners. Institutionalised gender bias in Tibetan Buddhism therefore has no sound doctrinal basis in view of the fact that the Tibetan Buddhist pantheon is rife with female Buddhas, goddesses, dakinis, and other highly spiritual and enlightened women. Present times are characterised, especially in the West, by accomplished female academics and Tibetan Buddhist teachers, as well as prominent nuns. The yogini-tantras furthermore attest to the reverence and honour the male should afford to the female. Gender hierarchy and male dominance cause untold suffering and pain, especially devastating for female monastics, and is therefore both contradictory to Buddhist principles and to the norms of a progressive society. / Thesis (PhD)--University of Pretoria, 2013. / Biblical and Religious Studies / unrestricted

This thesis develops a Theoretical framework to be applied to future research concerning medieval Japanese Buddhist nuns and their involvements with Buddhist material culture. My efforts at theory production serve as a preliminary attempt at laying a comprehensive Theoretical foundation for a fresh area of inquiry, namely merging the respective studies of Japanese Buddhist nuns with Buddhist material culture. This marks a promising area of study as a corrective to the enduring focus placed upon men by Religious Studies (RS) scholars. Indeed, RS has historically been, and largely continues to be, a field dominated by men. As such, RS research has concentrated upon the male population, both lay and monastic, and has only recently started shifting toward the question of where women were and what they were doing. Additionally, the study of Buddhist material culture is itself a relatively new field. Consequently, there are currently very few English publications exploring women’s involvement with this important aspect of Buddhism. As a means of contextualizing the Theoretical framework ultimately proposed, I first examine the states of the Buddhist Studies subfields of Buddhist nuns and of Buddhist material culture. I subsequently explore the states of theory production within RS and Medieval Japanese Buddhist Studies (MJBS), contending that a distinctive mode of theory (macro ‘capital-T’ Theoretical frameworks and micro ‘lowercase-t’ theoretical models, respectively) is found within each discipline. While I propose only a RS style macro Theoretical framework, I suggest that an ideal foundation for the study of nuns through the lens of material culture will take the form of a Theoretical complex comprised of both a Theoretical framework and a MJBS style theoretical model. Ultimately, I wish to begin the process of laying the groundwork for future research focusing on women and gender within the context of Buddhism and material culture. / Thesis / Master of Arts (MA) / This thesis develops a Theoretical framework to be used in future research about medieval Japanese Buddhist nuns and their involvements with Buddhist material culture (paintings, statues, relics, and so on). This is a preliminary attempt at laying a Theoretical foundation for this fresh area of inquiry. In this endeavour, I am trying to respond to the enduring focus placed upon men by Religious Studies (RS) scholars, as the field has been and largely continues to be dominated by men. Consequently, there are very few English publications exploring Buddhist nuns and material culture, an important aspect of Buddhism. I examine the states of the studies of these topics, and explore two types of theory production distinct to RS and Medieval Japanese Buddhist Studies respectively. Ultimately, I wish to begin the process of laying the groundwork for future research on women and gender within the context of Buddhism and material culture.