Abstract:
Feminist academia and activists are the pioneers of revival of bhikkhunī order in Sri
Lanka. These International and local proponents are being criticized for their very
attempt. Thus, the main objective of this study is to recognize dasasilmātās’ responses
towards this intermediation of feminist activism, as dasasilmātās are the oldest
alternative form of female renunciant group, who highly affected by the new status
of bhikkhunī-hood. This ethnographical study has conducted using observation and
interview methods, employing ten executive members of Silmata Jathika Mandalaya
(SMJMEC), five dasasilmātās in western province, four bhikkhunīs and one government
officer under purposive sampling method. According to ethnographical findings, most
of dasasilmātās do not accept International bhikkhunī higher ordination ceremonies
and contribution made to them by local and international feminist (female) activists.
But, they do not mention about bhikkhu activists as feminist activists. However while
criticizing, they highlight the Western feminist influence. Therefore, they hardly
identify the high profile of Asian feminist involvement in revival of bhikkhunī order
in Sri Lanka. For instances, in reality there were multiple transnational bhikkhunī
advocacy projects. Dasasilmātās not only equates feminism with the West, but also
with elite class status. Further, inner disagreements or fractions among local feminists
and activists in the early period of the bhikkhunī revival movement are important
concerns.
