Buddhist Women and Social Justice: Ideals, Challenges, and Achievements (Suny Series, Feminist Philosophy) [Paperback]

Karma Lekshe Tsomo (Author)

Product Details

• Paperback: 320 pages
• Publisher: State University of New York Press (October 2004)
• Language: English
• ISBN-10: 0791462544
• ISBN-13: 978-0791462546
• Product Dimensions: 8.9 x 5.9 x 0.8 inches
• Shipping Weight: 12.8 ounces (View shipping rates and policies)
• Average Customer Review: 3.5 out of 5 stars  See all reviews (2 customer reviews)
• Amazon Best Sellers Rank: #2,350,713 in Books (See Top 100 in Books)

Customer Reviews

Most Helpful Customer Reviews

1 of 1 people found the following review helpful:

4.0 out of 5 stars excellent survey, November 5, 2006

By 

garfield "chatsu" (the netherlands) - See all my reviews

This review is from: Buddhist Women and Social Justice: Ideals, Challenges, and Achievements (Suny Series, Feminist Philosophy) (Paperback)

This book let women talk about their own encounter of the difficulties in buddhist life. The situation differs from country to country. In some countries the achievement of women is amazing. They have to swim agianst the stream and all are willing to stuggle for one main goal an equal and forfulling buddhist life for women.

1 of 2 people found the following review helpful:

3.0 out of 5 stars Western feminist view of global social action by Buddhists, April 2, 2005

By 

Neal J. Pollock (VA USA) - See all my reviews
(VINE VOICE)    (REAL NAME)   

This review is from: Buddhist Women and Social Justice: Ideals, Challenges, and Achievements (Suny Series, Feminist Philosophy) (Paperback)

This is a set of 16 essays on Buddhist women's social change efforts around the globe, including little-known areas as Newar Buddhists of Nepal, Spiti Valley, & the unnerving "Trafficking in Buddhist Girls." The quality of the articles varies dramatically. However, as David Gellner points out, p. 156, "Social work by monks or nuns, worthy though it is, is a modernist adaptation of traditional Buddhist practice." Indeed, the book seems an application of feminism to Buddhism, disregarding Buddhist spirituality. In fact, some of the interviewed nuns disagreed with Western women authors on the why of gender differences, their meaning to them, & their actual importance. IMHO, the strong Western feminist bias detracts from the book's impact. Per Caren Ohlson p. 248: "The conflict between Asian and Western cultural values is just one example of the challenges...Western focus on individual goals and the cultivation of a `unique' identity grate against the Asian idea of identity in connection to family and community, not to a sense of individual uniqueness." Strangely, her article is replete with bias & high valence language-seemingly she knows better than Asian nuns what's best for them. "Misogyny" is overused-in truth, nuns model it--its main meaning is "anti-marriage;" though "institutional androcentrism" & "anti-feminist" are justified, IMO. Several writers convincingly (both historically & per present trends) object to the 8 special rules making nuns subservient to monks. But their discounting Sri Lanka monks' objections to breaking lineage & labeling them misogynists is unjustified--people vary in need for structure etc. & attributing motivations to other people (& in a different culture) is risky at best. Also, most of their arguments are sociological-- p. 239: Caren Ohlson: "the socially constructed dichotomy of `woman' as the temptress and `man' as tempted." Jungians might consider this as psychological projection. Tsomo states: p. 67: "If Buddhist monastic institutions are to continue in the modern world, they must be based on gender equity...Neither the Buddha, his followers, nor the Buddhist monastic codes can be extracted from their social context...Now that gender equity has become part of a new global ethic, it is opportune to explore how Buddhism's egalitarian principles can be practically applied to social and religious institutions." But this assumes that SE Asia chooses to enter the "modern" (Western) world-one in which Buddhism has yet to make a major impact--despite p. 231 note 8: Elise Anne DeVido saying: "The requirements of the modern world demand modification to , or liberal interpretation of, the Vinaya." True, in her Introduction, Tsomo argues cogently concerning the legitimacy of Vinaya monastic rules & their relation to the 8. She is supported strongly in the last essay: pp. 237-8: Caren Ohlson: "Sponberg claims that the above story is by no means a historical account to the establishment of the nun's order. On the contrary, he asserts that the story was fabricated by monks...after the death of the Buddha...The 8 special rules that were created to govern nuns' behavior represented a mirror image of the husband/wife relationship in the lay community." Still, it's the prevailing Buddhist myth and scattered social action is unlikely to change it quickly especially without strong, active involvement & leadership by local Buddhist men & women. Tsomo & others' books do document progress in this & related areas.