Understanding Female Ordination and the Status of Bhikkhunis in Thai Society Through a Sociological Perspective

Abstract

Background and Objectives: Since the beginning of bhikkhuni (female Buddhist nun) tradition long ago, much difficulty surrounding their existence has been recorded. At present, a lot of controversy about the status of bhikkhunis occurs, including both opponents and supporters. However, discussions are often limited to issues of gender equality, religious precepts, or legal matters. This article seeks to move beyond the existing frameworks of debate by focusing on the ‘existence’ of bhikkhunis, their characteristics, and the various factors influencing their development and perception in Thai society. It also examines the religious practices that affect the status of bhikkhunis, as well as the significance of women’s roles and positions in Thai Buddhist society. 

Methods: This article is qualitative research. It consists of a comprehensive literature review and an interview with the Venerable Dhammananda, de facto leader of the Thai bhikkhuni movement. It also points out that previous studies on bhikkhunis and Thai Buddhism have often overlooked the application of sociological frameworks in their analyses. This article therefore employs Wejnert’s (2002) ‘Diffusion of Innovations’ framework to analyze the status of bhikkhunis as a new innovation within Thai society. Although bhikkhunis once existed in the past, their reemergence in contemporary Thai society represents a new concept. The use of this framework provides a clearer understanding of how this innovation is accepted within its contextual environment, as well as the characteristics of the initiators (bhikkhunis) and the dynamics of the bhikkhuni movement. The data from the literature review and interviews were analyzed based on a conceptual framework concerning factors related to the bhikkhuni movement, including legal, gender, and social problems.

Results: It was found that the status of bhikkhunis in Thai Buddhism is uncertain, changing, and even misunderstood, but the bhikkhunis are persevering and involved in their ongoing activities. Past legal issues appear to have no significant impact in the present because the Constitution provides protection for the fundamental rights of bhikkhunis. Concerning gender, the bhikkhunis do exist outside the patriarchal framework of Thai society but but they still have the freedom to engage in social initiatives as they see appropriate and are also entitled to certain rights, such as the right to vote, which male monks sometimes do not possess. The bhikkhunis are sometimes misunderstood as feminist religious activists. In fact, bhikkhunis merely follow their own dispositions and the teachings of the Dhamma. Moreover, the debates concerning religious legitimacy have no significant effect on the current status of bhikkhunis, as they have already emerged and established their presence in society. Both the literature and interview data indicate that bhikkhunis have gained recognition at the local community level from laypeople and some monks, and that they play a significant role in Buddhist traditions, such as morning alms rounds.

Application of this study: This article has advanced beyond other papers which have only examined the validity of female ordination in Thailand. It has examined the status of the bhikkhuni as women in Thai Buddhism, and considered the conflict between the others’ opinions and the role of bhikkhunis by applying the sociological framework of ‘Diffusion of Innovations’ to analyze the bhikkhunis in Thailand for the first time. This approach allows for a deeper understanding of the various contexts that affect the status of bhikkhunis. Viewing bhikkhuni ordination as a social innovation within Thai society provides broader insights into its implications and meanings. Therefore, this research is suitable for those seeking a more profound understanding of the bhikkhuni movement—whether monks, religious organizations, or scholars. Future research should regard the bhikkhunis not merely as a site of social or religious conflict but as an existing social movement, whether it has supporters or not.

Conclusions: The framework revealed that surrounding factors, the characteristic of the bhikkhunis as an innovation, as well as personal characteristics all impact their status within Thai society, in both positive and negative ways. The conclusion drawn from this research is that despite controversy and debate, the bhikkhunis are not feminist religious activists, they are simply women who follow the Buddhist path and seek to claim their own space within the religion. Although these bhikkhunis may be at a disadvantage in a patriarchal social structure, they continue to play vital roles within their local communities. Instead of perceiving the bhikkhunis primarily through the lens of activism or conflict, attention should be given to their existence and the performance of their monastic duties. In spite of ongoing controversies and diverse interpretations, the bhikkhunis continue to exist and perform their duties as nuns with their own potential.