Role of Women in Tibet

Role of Women in Tibet

Women as freedom fighters

Women portrayed as being care takers

Women as keepers of culture

Women portrayed as being career people

Tibetan women as peace keepers

Tibetan women portrayed as great leaders

Tibetan as agriculturalists and traders

Women portrayed as having the freedom and right to marry

Women portrayed as being Buddhists

Women portrayed as being family property

Women as keepers of traditions

The role of women in today's society is an issue of global interest. Women's role has been looked into from different perspective. It is therefore opportune that this paper is looking into the role of women at Buddhism and cultural angle. In recent past, several publications have been published on the changing status of women in Hindu and Islamic Societies. Very little articles have been developed as regards women in Buddhism. Since distinguished Pali scholar Horner (1930 ) pointed out very little interest has been taken in the subject.

Introduction

The role of women in Tibetan Buddhism is a topic that has been approached from different perspectives including; historical, theological anthropological and feminism. Women play a very major role in Buddhism and culture not only in Tibet but in the whole world. Women ensure continuity of religion and Cultures; this proves the saying that goes mother is the first teacher.The research includes the theological status of women, how women are treated in Buddhist communities at home and in public, the history of women in Buddhism and comparison of the experiences of women across different forms of Buddhism

Several writers and researchers have really tried to provide information regarding the Roles of Women in Tibet. As far as performing arts is concerned, Isabelle Henrion Dourcy 'Women in the Performing Arts: Portraits of Six Contemporary Singers' clearly states that women are not involved seriously in performing arts. Their participation is just ordinary. They are not absent from the field and neither are they prominent. They are however not outnumbered by men as they share the spotlight with them equally. Women do not always perform creative arts expressively. They sing numerous songs in Tibet just like men (Gyatso & Havnevik,2005).

However, this cannot be stressed as a song cannot be called a female's song simply because it is written by a woman. Barnet (n.d) states a group of scenarios where there are exceptions. Nuns who are activists in the Lhasa region have improved their character and reputation which traditionally has been very low by holding demonstrations to protest against the Chinese regime. This is despite the fact that imprisonment awaited those who held the demonstrations. Besides, some of the Tibetan women have got posts like being political leaders despite the fact that their efforts are thwarted by some of the locals.

Schaeffer (2005) in 'the Autobiography of a Medieval Hermitess': Oxygen Chokyi 1675-1729, gives numerous spiritual Tibetan women

. The most famous among them is Maching Labdron who came up with the Buddhist 'Cutting' (gCod) lineage.Namgyal Phal, the leader of the Tibetan women's Association in Zurich, Switzerland, believes that the men and women in Tibetan have equal rights. On the contrary, Yandol Ponglung, having grown up in Switzerland and currently residing in United States asserts that the women claiming that there is no discrimination between men and women in Tibet are enjoying a status where religion covers the gender. Panglung on the other side states that the women's participation in the struggles in Tibet is a part of nationalist movement and not women's liberation movement. (Devine,1993, p 25)

Women as freedom fighters

Women are portrayed as freedom fighters. They were actively involved in the resistance movement that took place before 1959. After the movement, approximately 3000 women came together publicly at Drebu Lingka. This historical gathering marked the day when the women of Tibet resisted against the unlawful occupation of their country by the Chinese. ('Tibetan Women's Uprising Day Dolma in the summer of 1991.

The daring Pamo Kusang was one of the leaders who were outstanding during the resistance. She gave inspiration to many women with her boldness and determination. This was because she had played a traditional role as an official's wife before the occurrence of the uprising. She was imprisoned. Later while in prison, she formed Thu Wang Ku with other prisoners. In 1970, they began to stage anti-Chinese protests. She was however executed, becoming a legend (Devine,1993,p21)

Women portrayed as being care takers

During the early 1900s, males dominated Tibet. This was a common practice. The women were not only deprived of their rights and freedoms but their only role was to provide services to the men. Their only place of stay was in the kitchen. Besides, they took care of children. Some served as concubines while others engaged in prostitution to earn a living. Others languished in slavery

Women as keepers of culture

Women are engaged in Tibet's unique cultural heritage incorporating Buddhist spirituality. They play a key role in preserving the country's culture which is in the brisk of collapse. His Holiness the Dalai Lama states that cultural genocide is taking place in Tibet. it's unique cultural heritage including the Buddhist spirituality is almost dying. Indeed what could be described as cultural genocide is currently taking place there.

The roles of the nuns also changed when the Chinese were in Tibet. They used their positions to fight for the Tibet's freedom. Their continued participation was driven by the fact that they had no children who would suffer when they were imprisoned or when the lost their lives as a result of their participation in the protests. They were willing to lead in the independence movement. (Devine,1993,p.18)

Women portrayed as being reformists

The film "Women in Tibet "illustrates how far women from that region have moved in Space of about 1400 years. It gives an insight into the past and present of Tibet. The book has two parts; Women in traditional Tibet and the Modern Tibetan women. It is a trilogy having Three episodes, the first one being 'The great mother', the second one being 'A quiet Revolution' and the third one being 'The Sacred Marriage'. (Ellen Bangsbo, Copenhagen)

A quiet revolution commences on March 12th 1959 as fifteen thousand women goes to the streets of Lhasa strongly opposing the forceful occupation of their country by the Chinese army. Here, the women are portrayed as being courageous. Secondly, Ama Adhe remembers the twenty eight years that she spent in one of the Chinese prisons and the strong faith that made her to put up with the ordeal while she taught the generations comprising of young refugees. Women are portrayed as being workaholic and industrious. They are also portrayed as respecters of traditions.

Similarly, Dolma Tsering states the sacrifices that her parents made by going on exile so that she could become at first a teacher and later a member of parliament.Tseten Choeden who was born and was brought up in exile tries to put to it that her Tibetan birthright goes on to her children as she fights with a culture in transition.After spending fifty years in exile, Dalai Lama His Holiness appreciates the courage of the hardworking women. He also appreciates their ability to uphold their cultural practices for the coming generations. This also proves that the women are respecters of tradition and their cultures.The only contribution made to the Tibetan community by the aristocratic women of the 7th century was the forced child production.

Women portrayed as being career people

Women have grown into some of the most outstanding people in the 21st century. This is from the fact that they have actively been involved in the fields that they chose but majorly in spiritual matters like the Buddhist nuns. Women have achieved a lot not only in the social matters but they have also actively participated in political matters like being actively involved in political demonstrations.

The role that women played however changed from being in slavery to working in huge Industries and companies competing seriously with their male counterparts for the limited job opportunities in the market.

Tibetan women as peace keepers

Women's struggle for freedom and their endurance are some of the key themes in the film Women in Tibet . Besides it also illustrates how the women were committed to the principles of peace, non-violence social justice and peace besides compassion and human rights. According to a writer Diana Paul, the early Buddhism women were viewed as inferior. Other commentators on Aganna -- Sutta which is a record of Gautama Buddha's teachings interprets it as revealing that women are responsible for human race's downfall. Budhist interpretation on the contrary shows that lust rather than women caused human race's downfall.The Tibetan women have had the chance of enjoying more freedom as compared to their counterparts in the other societies in Asia.

The Buddha's wife tries to look at the radical changes that women passes through to become fully recognized human beings. Demands of the contemporary society forces the women to follow a spiritual path as they re-examine their traditional roles. The film Women of Tibet endeavors to give light on the probable happenings when in case two forces, the divine feminine and the sacred masculine commences to work together in a bid to create a more peaceful world.

Helga Huebach ('Ladies of the Tibetan Empire') argues that males in the 7-9th century used high profiled women as a means of establishing their political stability by their matrimonial alliances.Before 1959 and in the contemporary Tibet, most of the oracles were undoubtedly women. The research conducted by Hildergad Diemberge, (Female oracles in the modern Tibet) critically illustrates how political manipulation has given rise to the coming up of traditions to a great extent that contemporary oracles have influence as not only healers but political advisors. This however depends on the degree to which they are acknowledged by the community. (Ellen Bangsbo, Copenhagen) from tradition, Tibetan women enjoyed much moresocial status than other women in the other societies. Besides, they played active roles in family affairs and also societal affairs.

Immediately the Chinese military forces occupied Tibet, the women suffered prejudice, they were oppressed as te others were severely manipulated. Tibet women have greatly suffered in the areas of education, health sectors and also employment.

Tibetan women portrayed as great leaders

Tibetan women have in the past illustrated to themselves that they are capable of being administrators and courageous warriors. Miu Gyalmo Palchen Tso took over from her ailing husband governing Amdo province with great and amazing energy. She was a prominent warrior and an avid administrator. Similarly Jago Tsewang Dolma became an influential and prominent woman and a great administrator in the Derge, Kham courts. Khangsar Yangchen Dolma became a wise warrior and a great chief of Karze region in Kham, which lies in the Eastern Tibet. Ngarong Chime Dolma was also a powerful and coward officer who without being accompanied by another person moved with her soldiers into battlegrounds, coming from these battlefields with enormous success. The Chinese forces however, captured her later and killed her.

Tibetan as agriculturalists and traders

Prior to 1949, Tibetans engaged in agriculture as others engaged in animal husbandry and trade. Both men and women took part in all these three activities. Women participated enormously in both in agricultural pursuits and pastoral pursuits. Besides, they participated in trading activities, where they held the managerial posts and hence participated in decision-making. There was specification of labor based on gender lines. A woman who contributed to the household items were respected. Due to the tendency of extensive social and economic equality in the society, there was no distinguishable division between the forms of work which were done by men and women. In fact, flexibility was evident and the division and specification of labor was viewed as beneficial instead of being viewed as exploitative.

Women portrayed as having the freedom and right to marry

A critical look at the patterns of marriage and the organization of the household can also give as an insight into the role of women. Marriage was monogamous, polyandrous or polygamous. People were allowed to remarry. At the same time, they had the ample opportunity to divorce.

Polygamy was common the same way polyandry was. However, both were not widespread. In some regions and places, they were acceptable to maintain not only the family but also the social networks and to bring together estates, without interfering with the rights to which both men and women were used. Arranged and planned marriages were the order of the day but only the daughter, once the marriage took place, was to remain and continue staying with her family. Her new husband would join her family. Once the head of the household lost his life, it was the daughter, and not her husband, who would take charge of the estates of the family. Both men and women were free to remain unmarried or single.

Women portrayed as being Buddhists

. Buddhism also played a great and significant role in the daily lives of Tibetan women. Despite the fact that the number of monks is far more than the number of nuns, having the opportunity of becoming a nun gave an alternative and positive role for women in society. Women were to choose whether to become a nun or not to. Indeed it was a matter of choice. Before 1959, there were approximately 270 nunneries with over 15,600 nuns allover Tibet. Quit a number of nuns lived in small groups in retreat communities or hermitages.

The Chinese authorities have on a number of occasions tried to view and portray the traditional Tibetan society negatively negative light to legitimize their "liberation of a nation which endured in backwardness even in this modern age." It is a fact that in the past Tibetan women did not feature prominently in the political and administrative aspects of Tibetan history. However, a number of great nations of today went through the same periods of feudalism, slavery, casteism and other evils. At no point of history were the Tibetan women subjected to foot-binding, veiling, dowry or concubine age. It is not fair to compare the status of Tibetan women in the past to that of present under Chinese occupation. It is more justified to compare Tibetan women in Tibet with their counterparts in exile. The women in Tibet enjoy none of the human rights and freedom that are taken for granted in exile.

Women portrayed as being family property

The old law of Tibet also gave a low status for women both in marriages and families: they were ranked on the same level like the domestic animals and besides, they were grouped as being part of the property of the family. They could be given as presents or gifts. The law that stipulated the handling of the relatives of criminals said that for a criminal who had no children, "his wife shall be given to his father, or to his brother or other close male relatives if he had no father," or "be given, together with half of his domestic animals and other family property, to one of his close male relatives." When a man was rescued by someone from under a yak, he was to give his daughter to the person who saved him. In case he did not have a daughter, he was to give his sister or 200 tales of silver in case he did not have a daughter or a sister .According to the law, even noble women could also be presented as gifts though at a very high value.Women suffered not only in body but also in soul. They were forced to give birth in the sheep pens. infant mortality rate was so high, approximately 430 per thousand. The Gelukpa Sect made marriage illegal for its monks. because huge number of men went to the monasteries as monks and hence did not participate in population production, women shouldered a greater part of social duties. Women were the key source of taxes and performed most of the chores in and out of the house. Given the fact that many men became monks, women did not have many men to marry. When they were married, a number of women were swayed by the teaching that the life of a human was a sea of bitterness, and perceived giving birth as one of the greatest ordeals of life. Because of this, they did not hurry to have babies. A number of girls preferred to become nuns once they grew up. following these, the Tibetan population decreased by about a million in the 200 years before the 1950s.

Women as keepers of traditions

Women shouldered most of the social production and housework and all the burdens of bearing and rearing children without the social re-cognition or status due to them. Due to the fact that those women's roles in the economic activities of both the family and the society are irreplaceable, they were not fully subjected or exposed to the rule of their husbands. To a certain point, they even had the right to not only possess but also to inherit family property. According to the traditions, a Tibetan couple had the option of either living with the man's family, or that of the Woman's family. But these features could not alter women's low status in Tibetan society.