Introduce some background on Thailand and explain the status and role of mae chi/maechi in Thai Buddhism.
Discuss Thai Bhikkunni movement and women’s empowerment; consider the desirability of ordination for women in Thailand and its possible effects of the status of women in society generally.
The final section is on religious movements in contemporary Thailand.
Review the key themes. Students could collate the information into a chart or mind map, and then add links as to how these social factors may influence Buddhist thinking.
Cover the impact of tourism:
increases in both prostitution and HIV/Aids and encouraged sex-trafficking of young girls
exposed both urban and rural communities to examples of western lifestyle and attitudes
the movement to ordain women in Thailand as a ‘Western import’ or ‘western feminist imposition’.
Cover the changing roles of women:
religious specialists are (almost all) male
domestic violence against women, social discrimination and trafficking of girls all reported
women make up 44% of the work force and are entitled to equal pay, there are no legal restrictions on them owning and managing businesses
more than half of university graduates are women
there are some women MPs – numbers increasing
there are employment opportunities as prostitutes in cities – often taken up by girls from poorer regions.
Cover the legal status of women:
1928 – supreme patriarch of Buddhism in Thailand forbids ordination of women. The government revoked this as a secular law sometime after 2003 seeing it as contrary to freedom of religion – however it is still part of the religious law governing the Thai Sangha
1997 – new constitution – Government grants women equality with men. Religious freedom is also now a legal right
however when the first Thai woman was ordained in Sri Lanka as a Bhikkuni (2003), her status was not officially recognised in Thailand but the government did agree not to take action against her
the revival of the Theravad order of nuns in the late 90s involved many obstacles
the requirement for women to be ordained by both ordained monks (bhikkhus) and nuns (bhikkunis). The bhikkuni lineage had died out in Theravada Buddhism many centuries before – so no nuns able to perform ordination.
How can prostitution/the prevalence of HIV and trafficking of women in Thailand be used as arguments in favour of the ordination of women?
Students could examine each fact/situation below in groups and explain why this would be an obstacle to Theravada nuns.
Cover the kammic/karmic deficiency of women:
the perception that birth as a female was evidence of bad kamma. This is linked to the idea that only a man can achieve enlightenment which some claim stems from the Buddha himself – others reject that idea
in Thailand the established role of mae chi/maechi – the serving and supporting role of women in the Sangha; regarded as lay not ordained by the relevant government departments in Thailand so not financially supported.
young boys in Thailand can receive sponsored education as temporary monks; they will be supported by lay donations which, when made to monks are seen as merit making. The support of females serving in the monastic sangha is not seen as merit-making, therefore very limited opportunities for religious education and development for girls.
Cover the evidence in scripture for female ordination:
this suggests initial reluctance from Gautama but then the bhikkuni lineage was started – additional rules for females: 311 rather than 227 (Theravada). See Harvey p298–9
women are to some extent dependent on monks from the beginning. The support of monks for female ordination was essential
the ordination of the first Theravada Bhikkuni required either acceptance that monks could ordain women (the example of Gautama is used to support this) or that nuns from the Mahayana tradition would be acceptable. A Chinese lineage, also found in South Korea and Vietnam, which partly descends from 5th Century Sri Lanka was deemed acceptable by some
1996 – 11 Sri Lankan nuns were ordained in India, by Korean Nuns and Theravada Monks
Sri Lanka 2003 – Dr Chatsurman Kabilsingh (Dhammananda) was ordained as a nun. An intellectual, married with adult children then divorced. She, and her organisation have an international appeal, but she focuses on Thai Buddhism.
Students use website resources to research the life of Dhammananda and produce a social media profile page for her. This could include ‘status updates’ as quotations from her etc.
Questions to consider:
why does Thai, Theravada, Buddhism not allow the ordination of women? What would you see as the greatest stumbling block and why?
what scripture-based arguments are there in favour of female ordination?
why can it be said that the legal status of women in Thailand may encourage the acceptance of female ordination? What changes outside of religion in Thailand may also support this?
what does the work of Dhammananda and the Sakyadhita organisation reveal about the current debate about female ordination and the role of women in Theravada Buddhism?
why are there different views about female ordination in Buddhism? (AO1:3)
are women in Theravada Buddhism inferior to men? (AO2)
explain the influence of Buddhist beliefs on the role of women in Theravada Buddhism (AO1:2)
Debate different Buddhist views about celibacy, marriage and homosexuality. This can range widely across different Buddhist traditions. Core to the debate is the emphasis on celibacy, ‘sensual misconduct’ and tolerance. Things that could be covered:
Theravada Vinaya discipline, celibacy is required as a form of non-attachment. Both heterosexual and homosexual acts are explicitly forbidden.
marriage the appropriate place for sexual activity and child rearing – but note tolerance of prostitution by the Sangha in Thailand, sex need not be confined to marriage
marriage is a secular not a religious institution. Divorce is not a religious matter
the Wikipedia entry on Buddhism and sexual orientation has some useful material on the concepts of pandaka and Ubathovyanjanakas related to homosexuals and transgender issues
some would consider sexual orientation as irrelevant. The issue is the engagement in sexual acts, not the orientation of the individual
the 14th Dalai Lama has expressed concerns over male homosexual acts (1997) but opposes any form of discrimination against homosexual people
The following could form group presentations, a class debate on whether Buddhist attitudes are positive overall, or essay style questions:
what are the key Buddhist ideas about celibacy, marriage, homosexuality and transgender issues – you must include different Buddhist views on each
why are there different views in Buddhism about celibacy and marriage?
why are there different views in Buddhism about homosexuality and transgender issues?
the influence of Buddhist teaching on Buddhist attitudes to celibacy/marriage/ homosexuality and transgender issues.
assess how far Buddhism has a positive attitude to marriage/homosexuality/transgender issues.
Dialogues: how far can Buddhist decision-making be said to be teleological, character-based or deontological?
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