Hello All,
Moving forward into Chapter 3, Schireson discusses the cultural expectations and practical obstacles that especially affected women who wanted to study and practice Zen. These challenges brought forth creative adaptations to make their training and practice possible. “Women’s practice” evolved beyond the monastic, to include active participation while engaged in relationships, family care, and community, also addressing financial and mobility restraints. Sounds familiar, right? This is our practice here at Treeleaf. Our practice in the West is very much inspired by these women practitioners.
Were you surprised to find out that women were the first to be ordained in Japan? I was! I just assumed that men had led the way. Has this book, or your practice, revealed to you any assumptions that you may have held about women in zen?
Zen practice in the west is not as segregated as it is in other places. Do you think separate training for men and women would be beneficial, or not? How might it differ? What are the benefits and drawbacks of all genders practicing together?
As a society, our understanding of gender is evolving. How do you imagine modern concepts of gender will manifest in Zen sanghas in the future?
In the west we have many female-identifying people stepping into both ordained and lay teaching roles. Do you think this might change the way that Zen is taught and practiced?
Any other thoughts about this chapter? Please share!
Gassho
Byōkan
sat + lah
Moving forward into Chapter 3, Schireson discusses the cultural expectations and practical obstacles that especially affected women who wanted to study and practice Zen. These challenges brought forth creative adaptations to make their training and practice possible. “Women’s practice” evolved beyond the monastic, to include active participation while engaged in relationships, family care, and community, also addressing financial and mobility restraints. Sounds familiar, right? This is our practice here at Treeleaf. Our practice in the West is very much inspired by these women practitioners.
Were you surprised to find out that women were the first to be ordained in Japan? I was! I just assumed that men had led the way. Has this book, or your practice, revealed to you any assumptions that you may have held about women in zen?
Zen practice in the west is not as segregated as it is in other places. Do you think separate training for men and women would be beneficial, or not? How might it differ? What are the benefits and drawbacks of all genders practicing together?
As a society, our understanding of gender is evolving. How do you imagine modern concepts of gender will manifest in Zen sanghas in the future?
In the west we have many female-identifying people stepping into both ordained and lay teaching roles. Do you think this might change the way that Zen is taught and practiced?
Any other thoughts about this chapter? Please share!
Gassho
Byōkan
sat + lah
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