DION PEOPLES REL 408: Women and Buddhism Discussion Questions

The Buddha states in the Samyutta Nikaya, Chapter III: Sutta 37 the Matugamasamyutta on the subject of women that: When a woman has been overcome by the power of authority, neither the power of beauty can rescue her, nor the power of wealth, relatives, sons, or virtue, and further, When she grows here in faith and virtue, in wisdom, generosity, and learning, the virtuous woman lay disciple acquires right here the essence for herself.

This shows many aspects of the role and power of women in Buddhism and perhaps more wider spread in the older, purer tradition: Theravada Buddhism. I think this is important to mention on the outset because even with historical localized traditions/gender role conditions present in all the countries that claim to be Buddhist Nations.

In relation to the course and emphasis on feminism It is noted in the Pali texts that if women succumbs to the power that men hold, then nothing can save her, nothing else can place her where she wants to be, or in the position she wishes to attain. The second statement from the Buddha displays the notion that women can attain the liberation they seek, when they practice as the Buddha presents to lay-followers. Women can attain the essence of the Dhamma, the liberation of the mind.

On Postmodern Feminism, It is interesting that our author discusses on page 193, For example, Helene Cixious wanted nothing to do with terms such as feminist and lesbian. These words are, she claimed, parasitic upon phallogocentric thought because they connote deviation from a norm instead of a free sexual option or a place of solidarity with women.

Further, on page 203, Women can unshackle this potentiality, however, through lesbian and autoerotic practice. As women explore the multifaceted terrain of the female body, they will learn to think thoughts, speak words, and do the deeds powerful enough to displace the phallus.

So I propose the question for discussion: If in Buddhism there is to be the absence of a self, how can the prospects of even having the sexual option play a part of Buddhism when sex (male/female) is not a factor in enlightenment, the acquisition of the essence: attaining liberation/nibbana? Sexual activities are seen as both greed/lust, both characteristics of unwholesome rooted conciousness, and one should seek to eliminate greed, hate and delusions (lobha, dosa, moha) from life, yet feminism promotes many unwholesome activities. Women do have the potential, but for their characteristics, most have the defeated attitude and do not rise to the position they hold in this world.

On page 206, Just because Kristeva conceded that men and women have different sexual identities does not mean she believed these identities are manifested in exactly the same way by each female or male. For example, Kristeva maintained that the concept women makes no sense at the ontological level but only at the political level: the belief that one is a woman is almost as absurd and obscurantist as the belief that one is a man.

As the story of the female arahant Soma mentions: Mara tries to break her concentration by saying a woman cannot succeed. She replies in verse: What does womanhood matter at all, when the mind is concentrated well, when knowledge flows on steadily, As one sees correctly into Dhamma, One to whom it may occur, I am a man, or I am a woman is fit for Mara to address.

Is the issue of feminism over-used in this environment? I believe so. The avenue away from Samsara has been taught by Lord Buddha. The methods are for all to study, equally, and all can achieve enlightenment in this life if they practice diligently, ardently with resolution. Some people however choose not to do what it takes.