Bibliografie tematiche / Monasticism and religious orders (Buddhism)

Letteratura scientifica selezionata sul tema "Monasticism and religious orders (Buddhism)"

Autore: Grafiati

Pubblicato: 25 luglio 2024

Ultima modifica: 26 luglio 2024

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Articoli di riviste sul tema "Monasticism and religious orders (Buddhism)"

Ulanov, Mergen. "Buddhism in the Feminist Context: Historical Experience and Modern Discourse". Logos et Praxis, n. 2 (settembre 2019): 14–23. http://dx.doi.org/10.15688/lp.jvolsu.2019.2.2.

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The author considers the problems of women's place in Buddhist culture in the context of feminist discourse. He notes that Buddhism is distinguished by a tolerant and respectful attitude to the female. Buddhism admits that women, along with men, are able to achieve enlightenment and find Nirvana. However, the relationship between male and female monastic orders in Buddhism was not fully equal. The order of nuns was considered to be the youngest in comparison with the order of monks, and the rules restricting the behavior of the nuns were more than for the monks, which was probably a forced step aimed at taking into account the realities of society. Despite this, the Foundation of the women's monastic organization, which opened the way for women to religious knowledge and spiritual rank, was in its essence a radical social revolution for that time. The emergence of the female monastic community was an example of a fundamentally new view of women and their position in society. With the release of Buddhism outside India female monasticism became widespread in many Asian countries. Later, however, in the countries of South, South-East Asia and Tibet, the Institute of full female monasticism disappeared. In the second half of the twentieth century the attempts to revive the Institute that have led to the emergence of the phenomenon of neonuns. As a result of the spread of Buddhism in the West, it was included in the field of gender studies and feminist discourse. The question of equality between women and men in Buddhism has been actively developed by Western female Buddhists in the feminist discourse, that has formed a statement about the original equality of the sexes in Buddhism. The theme of the status of women in society and their rights has become an important part of the social concept of Western Buddhism. The result was the emergence of the international women's Buddhist Association "Sakyadhita".

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Schedneck, Brooke. "Monasticism and Education in Theravada Buddhism". Religious Studies Review 45, n. 2 (giugno 2019): 169–73. http://dx.doi.org/10.1111/rsr.13961.

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Jakobsen, Johnny Grandjean Gøgsig. "A Brief History of Medieval Monasticism in Denmark (with Schleswig, Rügen and Estonia)". Religions 12, n. 7 (25 giugno 2021): 469. http://dx.doi.org/10.3390/rel12070469.

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Monasticism was introduced to Denmark in the 11th century. Throughout the following five centuries, around 140 monastic houses (depending on how to count them) were established within the Kingdom of Denmark, the Duchy of Schleswig, the Principality of Rügen and the Duchy of Estonia. These houses represented twelve different monastic orders. While some houses were only short lived and others abandoned more or less voluntarily after some generations, the bulk of monastic institutions within Denmark and its related provinces was dissolved as part of the Lutheran Reformation from 1525 to 1537. This chapter provides an introduction to medieval monasticism in Denmark, Schleswig, Rügen and Estonia through presentations of each of the involved orders and their history within the Danish realm. In addition, two subchapters focus on the early introduction of monasticism to the region as well as on the dissolution at the time of the Reformation. Along with the historical presentations themselves, the main and most recent scholarly works on the individual orders and matters are listed.

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Schedneck, Brooke. "Western Buddhist Perceptions of Monasticism". Buddhist Studies Review 26, n. 2 (5 ottobre 2009): 229–46. http://dx.doi.org/10.1558/bsrv.v26i2.229.

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This paper explores the contemporary encounter between Western cultures and the Buddhist tradition of monasticism. I have investigated attitudes towards this institution in the forms of contemporary Buddhist memoirs, blog websites, interviews, and dharma talks. This article argues that the institution in general is not ideal for some Western Buddhists— it is seen by some as too restricting or anti-modern. Others find value in monasticism; they are aware of those who critique the institution, and offer instead a model that removes anti-modern elements that they see as problematic. As an extension of these attitudes, this article also draws on the issue of female monasticism. Western Buddhists argue that all women should have the choice to be ordained because this shows that Buddhism is modern. I conclude that Western Buddhists are interested in creating a modern, universal tradition, and this can be seen by analyzing conceptions about monastic life.

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Heirman, Ann. "Fifth Century Chinese Nuns: An Exemplary Case". Buddhist Studies Review 27, n. 1 (7 settembre 2010): 61–76. http://dx.doi.org/10.1558/bsrv.v27i1.61.

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According to tradition, the first Buddhist nun, Mah?praj?pat?, accepted eight fundamental rules as a condition for her ordination. One of these rules says that a full ordination ceremony, for a nun, must be carried out in both orders: first in the nuns’ order, and then in the monks’ order. Both orders need to be represented by a quorum of legal witnesses. It implies that in the absence of such a quorum, an ordination cannot be legally held, in vinaya terms. This was a major problem in fifth century China, when, as a result of a wave of vinaya translations, monastics became aware of many detailed legal issues, including the rule on a dual ordination for nuns. Since the first Buddhist nuns in China were ordained in the presence of monks only, doubt was raised on the validity of the Chinese nuns’ lineage. The discussion came to an end, however, when in ca. 433 a so-called ‘second ordination ceremony’ could be held, now in the presence of a sufficient number of Sinhalese nun witnesses. Today, a similar issue is raised again, since in two of the three active Buddhist ordination traditions, nuns arguably cannot be legally ordained due to the absence of a nuns’ order of that particular tradition to provide a legal quorum of witnesses. In the present-day debates on the possible (re-)introduction of a nuns’ lineage in both these traditions, the historic case of the fifth century Chinese nuns is often referred to. The present article examines firstly in which ways technical issues discussed fifteen centuries ago lingered on among the most prominent Chinese vinaya masters, and secondly how these same issues still fuel and influence present-day discussions.

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Sinclair, Tara. "Tibetan Reform and the Kalmyk Revival of Buddhism". Inner Asia 10, n. 2 (2008): 241–59. http://dx.doi.org/10.1163/000000008793066713.

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AbstractThe anti-religious campaigns of the Soviet Union in the 1930s eradicated Kalmyk Buddhism from the public sphere. Following perestroika the Kalmyks retain a sense of being an essentially Buddhist people. Accordingly, the new Kalmyk government is reviving the religion with the building of temples and the attempted training of Kalmyk monks, yet monasticism is proving too alien for young post-soviets. According to traditional Kalmyk Gelug Buddhism authoritative Buddhist teachers must be monks, so monastic Tibetans from India have been invited to the republic to help revive Buddhism. The subsequent labelling by these monks of 'surviving' Kalmyk Buddhist practices as superstitious, mistaken or corrupt is an initial step in the purification of alternate views, leading to religious reform. This appraisal of historical practices is encouraged by younger Kalmyks who do not find sense in surviving Buddhism but are enthused with the philosophical approach taught by visiting Buddhist teachers at Dharma centres. By discussing this post-Soviet shift in local notions of religious efficacy, I show how the social movements of both reform and revival arise as collusion between contemporary Tibetan and Kalmyk views on the nature of true Buddhism.

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Kristjánsdóttir, Steinunn. "Medieval Monasticism in Iceland and Norse Greenland". Religions 12, n. 6 (21 maggio 2021): 374. http://dx.doi.org/10.3390/rel12060374.

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The aim of this paper is to provide an overview of the monastic houses operated on the northernmost periphery of Roman Catholic Europe during the Middle Ages. The intention is to debunk the long-held theory of Iceland and Norse Greenland’s supposed isolation from the rest of the world, as it is clear that medieval monasticism reached both of these societies, just as it reached their counterparts elsewhere in the North Atlantic. During the Middle Ages, fourteen monastic houses were opened in Iceland and two in Norse Greenland, all following the Benedictine or Augustinian Orders.

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Bingenheimer, Marcus. "Miyun Yuanwu 密雲圓悟 (1567–1642) and His Impact on 17th-Century Buddhism". Religions 14, n. 2 (13 febbraio 2023): 248. http://dx.doi.org/10.3390/rel14020248.

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This paper relies on the dataset “Historical Social Network of Chinese Buddhism” (Ver. 2021-06). The focus is on the period between c. 1570 and 1700 CE. We argue that the actor who was most influential for institutional Buddhism in the 17th century was not one of the “four great monks of the late Ming” but rather Miyun Yuanwu 密雲圓悟 (1566–1642). The network illustrates how Miyun’s Tiantong branch 天童派 of the Linji School became the dominant Chan lineage in China and beyond. The main results of this study are: (1) the data corroborate the assumption that (at least) monastic Buddhism declined between c. 1420 and 1570. (2) The network view de-emphasizes the importance of the ‘four famous late Ming eminent monks’ for the development of 17th-century Buddhist monasticism. (3) The data align well with a suggestion by Jiang Wu to distinguish two different stages in the development of late Ming Buddhism. The first is characterized by the “late Ming revival,” led by figures such as Yunqi Zhuhong, Zibo Zhenke, and Hanshan Deqing; the second phase is the organization of orthopraxy around the Chan lineage discourse dominated by Miyun Yuanwu and his students. (4) For the 17th century, the network data clearly shows the centrality of Miyun Yuanwu and his network.

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Wang, Xiaolu, Xiang Ren e Jan Woudstra. "Buddhist Pilgrimage at Mount Wutai: Architecture, Landscape, and Religious Heritage". Religions 14, n. 12 (11 dicembre 2023): 1530. http://dx.doi.org/10.3390/rel14121530.

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Mount Wutai, China’s earliest Buddhist center, dating to the Han Dynasty’s first century (206 BCE–220 CE), boasts over a hundred monasteries, numerous monuments, and ruins, drawing global pilgrims and travelers. Over its long history, as the geographical focus of imperial support shifted, the ideological underpinnings for structuring the monastic habitation on Mount Wutai also underwent a transformation, consequently altering the pilgrimage paths, monasteries, and mountain gates. However, there remains a paucity of understanding regarding these changes. This paper aims to map out the representative dynamic pilgrimage routines influenced by geo-capital shifts and to reveal the changeable Buddhist ideology of monasticism on Mount Wutai. Through archival studies on ancient transcripts and maps, the interpretation selects the three most significant periods in the development of Buddhism in Mount Wutai: the Northern Wei (386–534 CE), the Sui Tang (581–907 CE), and the Qing Dynasty (1630–1912 CE). The article indicates that Mount Wutai’s monastic strategies have transformed significantly, progressing from free monasticism to the Mañjuśrī maṇḍala mode and ultimately adopting a predominant Tibetan Buddhist character. These changes were driven by shifting Buddhist ideologies and heritage, with pilgrimages and monastic construction responding to these shifts.

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Seeger, Martin. "The Fragmentary History of Female Monasticism in Thailand: Community Formation and Development of Monastic Rules by Thai Mae Chis". Religions 13, n. 11 (2 novembre 2022): 1042. http://dx.doi.org/10.3390/rel13111042.

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A major challenge in the historical study of female monasticism in Thailand is the paucity of texts written by or about Thai Buddhist female practitioners prior to 1950. Biographical and autobiographical texts and other substantial Buddhist texts authored by Thai female practitioners emerged arguably only in the 20th century and are generally relatively rare, with only few notable exceptions. In this paper, I will utilize some of the earliest available Thai texts that allow more detailed insights into female monasticism and soteriological teaching and practice, the creation of female monastic spaces and the interrelationships between male and female monastics. Thus, I will examine sets of monastic training rules that, even though based on Pali canonical precepts and teachings, were created in the early 20th century. In addition to monastic code texts and the narratives of foundation stories, other important sources for my study include the biographies of monastic and female lay practitioners, important benefactors of female monastic communities and prominent male monastic supporters of female monastic and spiritual practice. I will also draw on sermon texts by female and male monastics. Here, I will focus only on the lives of those individuals and histories of female monastic communities that I regard as representative of larger issues, trends and challenges in the history of female monasticism in 20th century Thai Buddhism. Given the scarcity of sources, the present study cannot aspire to provide comprehensive accounts of the history of female monastic communities in Thailand and their interrelationships. Nor will I be able to reconstruct exhaustively the history of their monastic codes of rules. However, based on the sources that are available I will trace the history of attempts to create a blueprint for the organisation of Thai Buddhist female coenobitic monasticism.

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Tesi sul tema "Monasticism and religious orders (Buddhism)"

Arslanian, Varant Nerces. "Leaving home, staying home : a case study of an American Zen monastery". Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=98535.

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The subject of this thesis is an American Zen monastery in New York, Zen Mountain Monastery (ZMM). The study is approached through a survey of methodologies: (1) through the scholarship on American culture and religion, (2) through the sociology of the study of religious institutions and communities and (3) through a comparison with East Asian Zen monasticism. The study reveals that ZMM's monasticism: (1) is part of a systematization of Zen in America that has made Zen into a mainstream option in American society, (2) has created group practices and commitment mechanisms that put ZMM in a better position than American lay Zen centers to challenge the individualist trends of American society and spirituality and (3) is based on a conception of the self more in line with the individualism of American society than the asceticism of East Asian Zen monasticism.

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O'Hagan, Francis J. "The contribution of the religious orders to education in Glasgow during the period 1847-1918". Connect to e-thesis, 2002. http://theses.gla.ac.uk/1002/.

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Brunetta, M. Juan Diego. "The spiritual and juridical bonds in the Order of Preachers a canonical study /". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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McNally, Jeanne Margaret. "Advice and consent in the governance of institutes of consecrated life". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Sali, Alyssa Lynne. "A monastic mission Pope Gregory the Great's vision for the mission to Kent /". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Hoornstra, Mike. "They were not silent the history of how monastic leaders spread Christ from the Middle Ages through the Counter-reformation /". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Peterson, James M. "A comparative study of dismissal in the 1917 and 1983 Codes of canon law particular focus on facultative dismissal (Canon 696) in the revised law /". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p029-0695.

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Carragher, Michael. "The office of prior provincial in the proper law of the Order of Preachers". Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Pedone, F. Stephen. "Ipso facto dismissal from a religious institute analysis of canon 694 /". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Barnett, Jan. "Between towns: Religious life and leadership during a time of critical change". Thesis, Australian Catholic University, 2005. https://acuresearchbank.acu.edu.au/download/c21eafb9959be0f4fa67fd250dba5a355bbfb56e5f8ddc7fef1aae7c2e94a242/1233042/64789_downloaded_stream_14.pdf.

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The purpose of this study was to explore and delineate leadership practices, which could facilitate the transition of Catholic religious institutes into the world of the third millennium, within groups facing the diminishment, and even death, of current forms of religious life. Hermeneutical phenomenology, particularly as developed by Ricoeur, provided the philosophical base for an analysis of the multiple hermeneutical dimensions of culture, human sciences, spirituality and religion. Elements of postmodernism and feminism were also found to be useful starting points. Qualitative research provided the mechanisms out of which meaningful data was elicited and text and context explored. An extensive literature review and individual interviews with thirty women and men in leadership positions in religious institutes formed the basis of the research. Initial findings were tested against the insights of a focus group of religious involved and interested in the future of religious life and its leadership. Additionally, the responses of the leaders of religious congregations in NSW at their annual conference provided a valuable sounding board for the research findings. Core to the study, respondents believed, was a changing concept of God, described in the interviews as 'the larger God', and named as the foundation of contemporary religious commitment. A second fundamental call was pinpointed as that of radical commitment to 'the other'. 'Commitment to, and relationship with, the other' was seen as a critical focus for religious organisations in an increasingly divided and polarised world. For women and men currently in the midst of religious life transition, identity, mission and community were identified as specific orientations from which unfamiliar and emerging forms of 'the larger God' and 'relationship with the other' were examined.;Authenticating leadership was used to describe the form of leadership believed to be necessary during this time of transition to endorse and authenticate the tentative sparks of new life. This leadership was depicted as stimulated by a sense of spiritual dynamism and an outward focus, activating the motivation of the congregation towards 'the larger God' and 'the other'. Energising, empowering and challenging the group were described as intrinsic to these orientations. Demonstrating authenticity, embracing diversity, accepting suffering as the inevitable price of effective contemporary leadership, and 'holding leadership lightly', were also highlighted as essential elements for a leadership aimed at authenticating diverse expressions of new forms of religious life. Two clear leadership practices were named as essential for effective transition during this period of decisive transformation. Consciously managing the disintegration and death of current expressions of religious life, while simultaneously mobilising the energies of small emergent groups to explore and attempt new and diverse forms, were seen as the most difficult, but probably the most critical, challenges for leadership at this time.

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Più fonti

Libri sul tema "Monasticism and religious orders (Buddhism)"

Chen, Huaiyu. The revival of Buddhist monasticism. New York: Peter Lang, 2007.

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1936-, Johnston William M., a cura di. Encyclopedia of monasticism. Chicago: Fitzroy Dearborn, 2000.

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Matsuo, Kenji. A history of Japanese Buddhism. Folkestone, UK: Global Oriental, 2007.

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Suzuki, Daisetz Teitaro. An introduction to Zen Buddhism. New York: Grove Weidenfeld, 1991.

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Thapa, Shanker. Buddhist monasticism in theory and practice. Kathmandu: Walden Book House, 1995.

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Radhakrishnan, N. Ikeda Sensei: The triumph of mentor-disciple spirit. New Delhi: Gandhi Media Centre, 1998.

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ʻUdomsī, Sawǣng. rư̄fư̄n nikhahakam phư̄a khrai. [Bangkok]: ʻImphāowœ̄, 2000.

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John, Holt. Discipline, the canonical Buddhism of the Vinayapiṭaka. 2^a ed. Delhi: Motilal Banarsidass, 1995.

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Xuhua, a cura di. Dunhuang fo jiao lü yi zhi du yan jiu. Gaoxiong Xian Dashu Xiang: Fo guang shan wen jiao ji jin hui, 2002.

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Dhammavisuddhi, Yaṭadoḷavattē. Poḷonnaru hā Dambadeṇi katikāvat: Madhyakālīna Lāṅkika bhikṣu samājaya piḷibanda aitihāsika hā samājavidyātmaka adyayanayak. Kălaṇiya: Pāli hā Bauddha Adhyayana Paścāt Upādhi Āyatanaya, Kălaṇiya Viśvavidyālaya, 1995.

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Capitoli di libri sul tema "Monasticism and religious orders (Buddhism)"

Jewdokimow, Marcin. "Outside, inside – monasteries and monasticism in the local environment". In A Visual Approach to the Study of Religious Orders, 149–64. Abingdon, Oxon; New York, NY: Routledge, 2019. | Series: Routledge studies in the sociology of religion: Routledge, 2019. http://dx.doi.org/10.4324/9780429032103-8.

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Immonen, Visa. "Monasticism in a Border Landscape: Religious Orders in Medieval Finland". In Medieval Monastic Studies, 303–28. Turnhout, Belgium: Brepols Publishers, 2019. http://dx.doi.org/10.1484/m.mms-eb.5.117268.

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Clossey, Luke, e Karen Ferguson. "Buddhist Monasticism in North America". In The Oxford Handbook of American Buddhism, 271–87. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780197539033.013.19.

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Abstract Immigration reforms in the 1960s spurred Asian migration to North America, and the establishment of Buddhist institutions across the continent, serving mostly Buddhist migrants, but also a minority of converts. Laypeople meeting in private homes raised funds and invited monastics to found temples and monasteries so that they could serve as opportunities for lay generosity, perform religious functions, and meet migrants communities’ cultural and social needs. Given this focus on serving laypeople, only a small number of monastic institutions specialize in the training of monastics. The new geographical and cultural context has prompted some monastic traditions to adapt the strict rules that traditionally govern monks’ and nuns’ lives. Exceptionally, monasteries in the Chinese “humanistic” Buddhism tradition orient themselves more toward global networks than to American society. Missionary monks negotiated an alien cultural landscape to offer not only meditation lessons for well-being, but also a structured tradition for ultimate liberation.

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Melville, Gert, e James Mixon. "The Institutionalization of Religious Orders (Twelfth and Thirteenth Centuries)". In The Cambridge History of Medieval Monasticism in the Latin West, 783–802. Cambridge University Press, 2020. http://dx.doi.org/10.1017/9781107323742.042.

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Kelly, James E. "5. ‘A mixt life’? English Benedictines and European Catholic Reform Movements: Monasticism and Apostolic Mission". In British and Irish Religious Orders in Europe, 1560–1800, 101–20. Boydell and Brewer, 2022. http://dx.doi.org/10.1515/9781800104259-010.

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Joas, Hans. "Christianity and the Dangers of Self-Sacralization: Werner Stark". In Under the Spell of Freedom, 277–98. Oxford University Press, 2024. http://dx.doi.org/10.1093/oso/9780197642153.003.0018.

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Abstract This chapter deals with the ambitious work of the Catholic sociologist Werner Stark, one of the sharpest critiques of a Protestant bias in Max Weber’s sociology, particularly his five-volume Sociology of Religion. The chapter first discusses the validity of his criticism and then turns to the alternatives Stark proposes, especially his ideas on the potential institutionalization of charisma in the church and the focus he advocates on the role of monasticism and religious orders in the history of Christianity. Finally, his emphasis on the “universality” of the church (as distinct from its national organization) and his plea for an unabridged Christian universalism are discussed.

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Orr, Leslie. "Women’s Wealth and Worship Female Patronage of Hinduism, Jainism, and Buddhism in Medieval Tamilnadu". In Faces of the Feminine in Ancient, Medieval, and Modern India, 124–47. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195122299.003.0009.

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Abstract South Asian scriptural norms-and popular stereotypes-have led us to believe that women in the subcontinent have not had a public presence and that their participation in religious activities has been less important and less “official” than that of men. Dharmaśāstra literature, which is widely considered to have shaped the behavior of Hindu women, defines women primarily as wives within the framework of the patrilineal family, represents women’s economic capacity and autonomy as severely restricted, and, in part because of her lack of personal resources, regards a woman’s religious activity as dependent on the support and permission of her husband. Although dharma literature and sectarian literature, such as the āgamas, carefully describe the qualifications and procedures for men to take up the roles of sacrificer, renouncer, teacher, or priest, we search in vain in these texts for official sanction for women to occupy such publicly recognized and formally defined religious roles.I Jain and Buddhist normative texts, by contrast, do provide means through which women may enter onto the renunciant’s path-a path depicted as most conducive to attainment of the highest spiritual goal-and detail the organization of female monastic orders as officially constituted elements in the structure of the religious community as a whole. But these same texts require that Jain and Buddhist nuns be subject to restrictions above and beyond those applying to their male counterparts, that nuns be excluded from certain types of activities in which monks may engage, that nuns show deference to monks, and that the nuns’ orders be dependent on and subordinate to the authority of male monastic institutions.Z

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Strohm, Reinhard. "Convents and Confraternities". In Music in Late Medieval Bruges, 60–73. Oxford University PressNew York, NY, 1990. http://dx.doi.org/10.1093/oso/9780193164185.003.0004.

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Abstract No picture of the cultural life of a town like Bruges would be complete without some mention of its convents. Many monasteries and friaries of the Middle Ages have disappeared in the religious struggles of the sixteenth century; in Flanders as well as in England, radical reform movements were directed largely against those institutions from which many of their leaders had originally come. Both Erasmus and Luther had been educated in houses of mendicant orders–and what modern civilisation owes to these men, it indirectly owes to medieval monasticism. The mendicant orders, in particular, helped to form the spirit of the fifteenth century, and the culture of the cities. They not only took care of the spiritual needs of the townspeople by singing masses, praying for the dead, hearing confessions and preaching, but also provided social services in general: health service, burials, charity for the poor and elderly, and education for the young. Their lifestyle and business were integrated into the urban life; most upper- and middle-class families had sons and daughters in some of the town’s convents.

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Childs, Geoff, e Namgyal Choedup. "Becoming Monks". In From a Trickle to a Torrent, 70–88. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520299511.003.0005.

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Chapter 5 chronicles the lives of monks and their movement to distant monasteries. It explores the economic and social connections between monks and their natal households to highlight the role monasticism plays in parents’ strategies to manage family size and composition. The chapter begins with a discussion of tensions inherent in Buddhism between religious aspirations and family obligations, then uses case studies to highlight how domestic entanglements can be both an impediment to and incentive for pursing a life devoted to spiritual advancement. The case studies set the stage for analyzing parents’ motives and means for sending a son to a monastery and the role that social networks play in moving sons out of the village and into urban institutions.

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Bridges, Robert A., e Bernard Spilka. "Religion and the Mental Health of Women". In Religion and Mental Health, 43–53. Oxford University PressNew York, NY, 1992. http://dx.doi.org/10.1093/oso/9780195069853.003.0003.

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Abstract (sommario):

Abstract Whether the religious heritage be Judeo-Christian, Islamic, Hindu, or Buddhist, its institutional forms have bound people into coherent social orders. To achieve this end, existing social, political, and economic structures have been sacralized and therefore legitimated. Among the most central of such considerations is the relationship between the sexes. For example, the perspectives of Judaism, Christianity, and Islam, have been described as “uncompromisingly male monotheistic” (Gaba, 1987, p. 190). Power and authority are clearly vested in men: the position of women is secondary. This pattern also holds for Buddhism and Hinduism. With religious backing, the sexual stratification of society is pervasive and regarded as the natural state of affairs. The psychosocial ramifications of such systematic patterning have yet to be fully appreciated.

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