By Kim Gutschow
They could shave their heads, don easy gowns, and surrender materialism and worldly wants. however the girls looking enlightenment in a Buddhist nunnery excessive within the folds of Himalayan Kashmir continuously locate themselves topic to the tyrannies of subsistence, subordination, and sexuality. eventually, Buddhist monasticism displays the very international it truly is purported to surrender. Butter and barley end up to be as serious to monastic existence as advantage and meditation. Kim Gutschow lived for greater than 3 years between those girls, gathering their tales, looking at their methods, learning their lives. Her e-book deals the 1st ethnography of Tibetan Buddhist society from the viewpoint of its nuns. Gutschow depicts a gender hierarchy the place nuns serve and priests direct, the place clergymen bless the fields and kitchens whereas nuns toil in them. Monasteries may possibly hold ancient endowments and critical political and social strength, but worldwide flows of capitalism, tourism, and feminism have began to erode the stability of strength among clergymen and nuns. regardless of the hindrances of being thought of impure and inferior, nuns have interaction in daily varieties of resistance to pursue their ascetic and private targets. A richly textured photo of the little recognized tradition of a Buddhist nunnery, the publication deals relocating narratives of nuns suffering from the Buddhist self-discipline of detachment. Its research of how during which gender and sexuality build ritual and social energy offers helpful perception into the connection among girls and faith in South Asia at the present time. (20040501)
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Additional info for Being a Buddhist Nun: The Struggle for Enlightenment in the Himalayas
Painting a picture of historical decline and corruption, Victorian scholars displayed a consistent preference for classical or Theravada Buddhism over later forms such as Mahayana and Tantric Buddhism. The “primitive” and pristine Buddhism found in Pali texts was hailed as a triumph of Protestant reason and restraint, in contrast to the more idolatrous and ritualized practices of Tantric and Tibetan Buddhism. Yet Western scholars alone are not to blame. Many Tibetan scholars also emphasize the trope of historical decline and the centrality of Buddhist textual knowledge disseminated by a monastic elite.
So please go back or you face the consequences. We are not against you. We are doing only against the public administration for our various demands. It’s the decision of all Zanskar people. The politicians who wrote this proclamation hardly canvassed numerous fellow villagers who earn their living from the tourist industry. Although some villagers subverted the plan to expel all tourists from Zangskar, sev- Locating Buddhism in Zangskar 33 eral stone-throwing youths surrounded a hapless group of tourists at the government-sponsored Dak Tourist Bungalow.
Religion remains a powerful and divisive force. Yet it is cross-cut by further divisions of sect, class, and language. Despite the political rhetoric of communalism, Buddhists and Muslims in the region are hardly homogenous groups. Buddhist and Muslim farmers in Zangskar may have more in common with each other than with urban elites of the same faith in Leh or Srinagar. Shia farmers living in rural parts of Kargil District may have little social traffic with Sunni elites in Srinagar, who share neither their language nor their poverty.
Being a Buddhist Nun: The Struggle for Enlightenment in the Himalayas by Kim Gutschow