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20 The Roar of the Lioness Women’s Dharma in the West Judith Simmer-Brown introduction There is perhaps no account which is more appropriately narrative than that of women, and the story of women in Western Buddhism is no exception . And a single article which advances an overview of women in Western Buddhism must be a narrative of limited scope. After all, women have been active players in overwhelming numbers in the globalization of Buddhism , and no single account can appropriately document their importance and contributions. But, given the androcentric record of Buddhism’s historical development and the impending patriarchal patterns of Buddhism’s institutions in the West, a narrative such as this might suggest the special contributions of women to a global Buddhism. In a history so recent, so undocumented, so little researched, the sources of this article are often anecdotal, personal, and familial. The magazines, newletters, and web sites of various centers and teachers have been invaluable resources, in addition to the few books on the subject.1 In addition, I have shared long talks, meditation practice, phone conversations, laughter, tea, tears, or lunch with most of the women mentioned here. I am deeply inspired by the diversity of their perspectives, their passion for practice and liberation, their unselfish work for others, and their commitment to the propagation of a truly Western Buddhism no matter what their views on women’s Dharma may be. Since this volume includes an excellent article on Buddhist nuns, this article focuses upon laywomen; since it is difficult to be comprehensive, the examples here are drawn more often from North America than from Europe; since there is little available research on the subject, ethnic-Asian women are treated only briefly. Much more work must be done in these last two areas to properly survey the subject. This essay will focus on mainstream convert communities in which women, whether reformers or traditionalists, have made contributions to the development of a genuinely Western Buddhism. There are three 309 considerations which have entered into the narrative. First, the leaders with whom I am most familiar uniquely blend the traditional and reform aspects , and so I will avoid those unhelpful labels. In a Western setting, neither label has meaning, because even teaching Buddhism in the most traditional possible way has required innovation; even the greatest innovation has traditional themes. Second, I am most interested in women who live and practice in community, rather than Buddhists-at-large, for whom a Sangha has been peripheral. This may exclude well-known authors who write from a Buddhist perspective or who have shaped various Buddhist communities. But, for the purposes of this narrative, the contributions of women to their Buddhist communities are of greater personal interest for the future of Western Buddhism. Third, legions of women who are not mentioned here have made significant contributions to Buddhism. This sampling should not be considered authoritative, exclusive, or premeditated in the least. women in ethnic-asian buddhist communities A narrative on women in the globalization of Buddhism in the West must begin with an acknowledgment of the ethnically Asian Buddhist communities , in which women have balanced traditional gender expectations and integration of Western values. There are, of course, tremendous ranges of experience in the disparate Asian Buddhist communities, and so only broad generalizations can be made. But there are certain commonalities in Asian women’s experiences that impact their roles in Buddhist institutional life. Within this context, Asian-American women have played central roles in preserving the culture, traditions, and religion so essential to the identities of their families and communities. The temple is often the center of this activity, and the religious dimensions genuinely mix with the cultural aspects , especially for more recent immigrant populations. Asian-Americans report that unlike convert Buddhists, for whom spirituality is often stripped from religion and culture, for them all three mix together at the temple. Practice is not just sitting meditation as non-Asian Buddhists often imply. Instead, practice is a whole way of life that includes nonverbal communication, relationships with monks and nuns, and social life. And women often play central roles in passing these traditions on to their children . As Jessica Tan heard from her grandmother, “Your (great) grandmother would be so happy that you became a Buddhist.” She went on: “So here I am, participating in this practice that has been handed down through the generations—encased in cultural hegemony and oppression, as well as 310 / Judith...

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