Gender Equality in Spirituality; The Revival of Female Monks in Indonesian Theravada Buddhism
The division between men and women occurs not only in the context of social roles, but also in spirituality. There is a certain paradigm of what women should be and can do. The idea that women cannot be in equal position with men deters women from participating in religious attainment.
Since more than two thousand years ago, the tradition of having Bhikkhuni (female monks) in the Theravada sect has all but disappeared. After the death of King Ashoka, many monks were chased and killed because Buddhism was no longer protected by the reigning King.
While monks escaped to jungle, the nuns stayed in the city due to the Vinaya (Buddhist monastic rules) that mentioned Bhikkhuni could not stay in jungle.
This Vinaya (one that nuns had to stay in the city) was originally imposed by Buddha Gautama because of the rape of the Bhikkhuni living in jungle. In the city, however, Bhikkhuni could not escape the dark fate of massacre.
According to the rule, women entering monastic life could only be ordained directly by The Buddha or by the Bhikkhu and Bhikkhuni. This tradition has been long-gone, however, having disappeared with the extinction of Bhikkhuni in Theravada. Many lineages of Theravada no longer facilitate the process of women becoming nuns. They no longer have Bhikkhuni performing ordination.
This situation has hindered the spiritual journey of women in Theravada Buddhism. They cannot choose to attain certain level of spirituality in Buddhism that can only be achieved by becoming Bhikkhuni, because this option is not provided to them.
Ayya Santini, however, is helping to change that.
Santini is the first female-renunciant of Theravada Buddhism in Indonesia.
Her struggle to insist becoming a Bhikkhuni was realized on Aprl 15, 2000; the day she was ordained by the Theravada Monks and Mahayana Nuns. And yet, most members of the Theravada Buddhist society in Indonesia reject her ordainment, arguing that it isn’t legitimate because the ordainers were not Theravada Nuns.
Despite the controversy, Ayya Santini has been practicing her asceticism and has gained de facto acknowledgement as a Bhikkhuni by the international Buddhist community. In 2007, she was recognized as an “Outstanding Woman in Buddhism” by United Nations, during its celebration of Women’s International Day.
On June 21, 2015, the first Upasampada (ordination ceremony) in Indonesia was held. There were nine Samaneris (Novice Nuns) who had been ordained. Two were Indonesian.
This event is not merely a turning point in the history of Buddhism in Indonesia, but also a statement of empowerment. It demonstrates how — culturally and religiously — women can also occupy places of power and importance. They can be equal to men; significant, considering many religions hold their men in more esteemed, higher positions than the women.
In the past, women did not have the same opportunities as men, in deciding what they wanted to be, and in voicing their opinions. While men could perform important social roles (like becoming leaders), women were encouraged to stay at home. Culturally and religiously, women were not allowed to lead men regardless of their capability.
Culture and religion often times are the root cause of the problem of gender equality. Women are seen as weak and irrational. They are seen not as independent beings, but mere extensions of men. Historically, women exist only to complete the men, or worse, as male-property.
Such social norms have limited women’s opportunity to participate further in societal systems, and to make decisions for themselves as to what kind of life they truly aspire to: to be married or to live in celibacy.
Values, however, are always dynamic.
Neither can culture nor religion really confine the rapidly-changing of values held in society. The realm of people’s mind is unpredictable and can result in unexpected outcomes in the form of opinions and actions. Nonetheless, the system of upholding certain values will always have to be associated with current relevant situation occurring in society.
This is the originality of intellectual property despite of the existing cultural and religious dogma. People assess and criticize the situation and the regulation exercised within their environment, whether or not they are working to resolve it.
Historically speaking that is also how culture and religion were once created; they were proposed based on contextualized issues in the past. Therefore, change is inevitable.
Today, women can have more freedom choosing their destiny. Some women can pursue dream careers just like men do. Some can become notable scholars acknowledged by everyone.
And some can become spiritual leaders.
More than 25 centuries ago, the Buddha Himself said there would be some rules within Vinaya that needed to be changed in accordance with shifting circumstances and times.
In Buddhist cosmology, the Buddha’s teaching demonstrate that eons ago (maybe even in a different universe), there may have been a colony of people the Buddha (in that era) didn’t impose Vinaya on at all. They were already living in accordance with high Sila (moralities). This implies Buddhism is opened to contextualized change.
Now Indonesian women in Theravada Buddhism no longer need to hesitate if they want to be Bhikkhuni seeking for the pathway to enlightenment, as they now have the same opportunities as men.
Originally published at fateisinevitability.blogspot.com on July 24, 2015.
