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Tibetan Women in the Western Buddhist Lineage: Rinchen Dolma Taring and Dorje Yudon Yuthok

  • Laurie Hovell McMillin

Abstract

The Buddha dharma that travels is the one that now makes its home in Brazil, Switzerland, India, Tibet, the United States and elsewhere. As Western practitioners of the dharma explore the nature of the Buddhist tradition in which they have taken refuge, some have made efforts to separate the “essential” from the “cultural,” or to “revitalize” Buddhism in order to make it more appropriate for Western and modern settings. Western feminists, in particular, have attempted to decipher whether the patriarchal ways in which Buddhist institutions have been formed are integral to the tradition or if they are something that might be exorcised.

Keywords

Spiritual Life Buddhist Tradition Western Feminist Western Reader Female Practitioner 
These keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

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Notes

  1. 1.
    Lopez, “Introduction,” Religions of Tibet in Practice (Princeton: University of Princeton, 1997), p. 21.Google Scholar
  2. 4.
    Rita M. Gross, Buddhism After Patriarchy: A Feminist History, Analysis, and Reconstruction of Buddhism (Albany: State University of NewYork Press, 1993), p. 3. For a discussion of the divergent ways in which women were constructed in early Buddhism, see Alan Sponberg, “Attitudes toward Women and the Feminine in Early Buddhism,” in Buddhism, Sexuality, and Gender, ed. Jose Ignacio Cabezón (Albany: State University of NewYork Press, 1992) pp. 3–36.Google Scholar
  3. 7.
    Hugh Richardson, “Foreword,” Daughter of Tibet (New Delhi: Allied Publishers, 1970), p. xiv.Google Scholar
  4. 8.
    Ibid., p. xv.Google Scholar
  5. 9.
    Rinchen Dolma Taring, Daughter of Tibet (New Delhi:Allied, 1970), p. 50. Subsequent citations are noted by page number in the text.Google Scholar
  6. 11.
    Anne Klein, Meeting the Great Bliss Queen: Buddhists, Feminists, and the Art of the Self (Boston: Beacon, 1995), p. 31.Google Scholar
  7. 12.
    For more on Tibetan systems of marriage, see Nancy Levine, The Dynamics of Polyandry: Kinship, Domesticity, and Population on the Tibetan Border (Chicago: University of Chicago Press, 1988).Google Scholar
  8. 15.
    FrancisYounghusband, India and Tibet (London: John Murray, 1910), p. 326.Google Scholar
  9. 16.
    Tenzin N. Tethong, “Preface,” House of the Turquoise Roof (Ithaca: Snow Lion, 1990), p. 9.Google Scholar
  10. 17.
    DorjeYudonYuthok, House of the Turquoise Roof (Ithaca: Snow Lion, 1990), p. 128.Google Scholar
  11. 18.
    Karma Lekshe Tsomo, “Change in Consciousness,” Buddhist Women Across Cultures: Realizations, p. 174.Google Scholar
  12. 22.
    For a feminist analysis of Tibetan women and gender relations, see Charlene E. Makley’s “Meaning of Liberation: Representations of Tibetan Women,” The Tibet Journal, vol. xxii, no. 2 (Summer 1997), pp. 4–29.Google Scholar

Copyright information

© Laurie Hovell McMillin 2001

Authors and Affiliations

  • Laurie Hovell McMillin

There are no affiliations available

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