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.
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Notes
Lopez, “Introduction,” Religions of Tibet in Practice (Princeton: University of Princeton, 1997), p. 21.
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.
Hugh Richardson, “Foreword,” Daughter of Tibet (New Delhi: Allied Publishers, 1970), p. xiv.
Ibid., p. xv.
Rinchen Dolma Taring, Daughter of Tibet (New Delhi:Allied, 1970), p. 50. Subsequent citations are noted by page number in the text.
Anne Klein, Meeting the Great Bliss Queen: Buddhists, Feminists, and the Art of the Self (Boston: Beacon, 1995), p. 31.
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).
FrancisYounghusband, India and Tibet (London: John Murray, 1910), p. 326.
Tenzin N. Tethong, “Preface,” House of the Turquoise Roof (Ithaca: Snow Lion, 1990), p. 9.
DorjeYudonYuthok, House of the Turquoise Roof (Ithaca: Snow Lion, 1990), p. 128.
Karma Lekshe Tsomo, “Change in Consciousness,” Buddhist Women Across Cultures: Realizations, p. 174.
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.
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© 2001 Laurie Hovell McMillin
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McMillin, L.H. (2001). Tibetan Women in the Western Buddhist Lineage: Rinchen Dolma Taring and Dorje Yudon Yuthok. In: English in Tibet, Tibet in English. Palgrave Macmillan, New York. https://doi.org/10.1057/9780312299095_13
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DOI: https://doi.org/10.1057/9780312299095_13
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