Critics on Feminist Influence for the New Bhikkhunī Revival Debate in Sri Lanka: Ethnographical Inquiry

Gihani De Silva

doi:10.4038/suslj.v15i1.7706

Abstract

Feminist academia and activists are the pioneers of revival of bhikkhunī order in Sri Lanka. These International and local proponents are being criticized for their very attempt. Thus, the main objective of this study is to recognize dasasilmātās’ responses towards this intermediation of feminist activism, as dasasilmātās are the oldest alternative form of female renunciant group, who highly affected by the new status of bhikkhunī-hood. This ethnographical study has conducted using observation and interview methods, employing ten executive members of Silmata Jathika Mandalaya (SMJMEC), five dasasilmātās in western province, four bhikkhunīs and one government officer under purposive sampling method. According to ethnographical findings, most of dasasilmātās do not accept International bhikkhunī higher ordination ceremonies and contribution made to them by local and international feminist (female) activists. But, they do not mention about bhikkhu activists as feminist activists. However while criticizing, they highlight the Western feminist influence. Therefore, they hardly identify the high profile of Asian feminist involvement in revival of bhikkhunī order in Sri Lanka. For instances, in reality there were multiple transnational bhikkhunī advocacy projects. Dasasilmātās not only equates feminism with the West, but also with elite class status. Further, inner disagreements or fractions among local feminists and activists in the early period of the bhikkhunī revival movement are important concerns.

Highlights

The bhikkhunī order which declined from around the 11th century in Sri Lanka, has emphasized the necessity of four fold Buddhist community, including bhikkhu, bhikkhunī, upāsaka and upāsikā in Theravāda tradition
These Buddhist feminist movements, which were sponsored by feminist scholarship and community is regarded as an inevitable or unstoppable movement that spread into areas even where there was no bhikkhunī order previously (De Silva 2009: 25)
The new bhikkhunī movement was severely criticized by dasasilmātās

Summary

Introduction

The bhikkhunī order which declined from around the 11th century in Sri Lanka, has emphasized the necessity of four fold Buddhist community, including bhikkhu, bhikkhunī, upāsaka and upāsikā in Theravāda tradition. The disappearance of bhikkhunī-hood caused difficulties for Buddhist women to renunciate their lay life within the institutionalized religious sphere as it is solely controlled by the patriarchal hierarchies. Institutional patriarchal religious hierarchies needed to keep religious women. The new bhikkhunī movement, empowered by its transnational Buddhist feminist networks could not be brought to an end by those supreme authorities (Tomalin 2013: 108). These Buddhist feminist movements, which were sponsored by feminist scholarship and community is regarded as an inevitable or unstoppable movement that spread into areas even where there was no bhikkhunī order previously (De Silva 2009: 25)

Objectives

Methods

Conclusion