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BOOK REVIEW | EASTERN HORIZON 57

Australia-based monk Ajahn Brahmavamso who was Chapter Seven, “Pioneers and Volunteers: Women
“excommunicated” from the Thai Forest Sangha because Building British Buddhism,” is about how the
of his support for ordination of female monastics. female monastics are involved in constructing their
Chapter Three delves into the stories of why the 25 monasteries. They had to learn plastering, plumbing,
Buddhist women chose to become Buddhist nuns and brick-laying and fixing electric lights from scratch.
to undertake a life-long commitment to the religion. She quoted examples of an abbey in Northumberland,
According to Starkey, all of them were well educated, northern England, where a nun learnt to do brick-
successful professional women. Many women in laying in the monastery, and of dharmacharinis from
their position would have been content and fulfilled, the Triratna Order putting in underfloor heating in
but they chose to be ordained in search of a deeper rural Wales. In this chapter, Starkey also gave examples
meaning in life. of female monastics performing blessing rituals by
chanting for the local community. This reflects the
In Chapter Four, entitled “Deepening Commitment: The close and deeply rooted relationships that the female
Path to Ordination,”, Starkey discusses in great depth how monastics have with their immediate local communities
each of the 25 women chose their particular Buddhist of practice. The other area she explores in this chapter
tradition, unlike their Asian counterparts, who could only is the financial constraints the female monastics face as
be ordained to the tradition they were born into. well as thework they do to support themselves amidst
the demands of monastic responsibilities.
Chapter Five offers an interesting topic about the attire
of female Buddhist monastics, an area that has never The final chapter brings together the key themes of
been well explored by other scholars. Their change in the study—these being commitment, connection,
appearance after ordination – with their shaved heads and community. The female monastics all made a
as required by both the main Theravada and Mahayana strong commitment to study and practice according
traditions, and changing into monastic robes – signified to their ordination vows. Connections were forged
a new identity and life for them as ordained women. with particular material objects, especially their robes,
dharma names, and shaved heads.
In Chapter Six, “Loaded Words: Attitudes to Feminism
and Gender Equality,” Starkey explains that while the Finally, just as the Buddha emphasised on the
female monastics all believe strongly in gender equality importance of a four-fold community for the
and are committed to it, they are less keen to embark on dispensation (sasana) to thrive, the female monastics
any overt feminist activities in the name of Buddhism. realize the importance of being part of a community
However, she does mention that although some female where they can receive alms and support from the laity,
monastics who are openly championing gender equality, and in return, they provide spiritual teachings and share
there are those who are more discreet, or silent on this their experience with the devotees. EH
rather contentious issue.