Maechi
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Maechi Thus the title translates as "Respected Mother".
Since it is traditionly believed that the Lineage of the Bhikkhuni Sangha died out between the 11th and 14th Century in Sri Lanka, it is still illegal for women to take ordination as a 311 percept nun (
During the 20th century new movements to change the status of maechis have emerged, as Maechis have traditionally been and are still considered by some as marginalized figures in Thai society. The situation is far from being universally accepted, especially from the viewpoint of western standards. Thai women and lay practitioners are often vocally opposed to women wearing ocre robes. Attempts at reviving the Thai bhikkhunī order has been made by Dhammananda Bhikkhuni,[7][8] who took ordination in a reestablished bhikkhunī lineage in Sri Lanka without being imprisoned as a result. Opposition from high-ranking Thai monastics seems to have discouraged maechis from joining her.[9] Since 1971 there has been a Queen's Foundation for Thai Maechi, addressing maechi affairs.[10]
Overview
Because[
Like bhikkhus, maechis shave their heads and undertake precepts not generally observed by lay followers. Maechis most commonly receive these precepts from a monk, but there is little in the way of a formal ordination ceremony. Maechis wear white robes in their daily lives, distinguishing them from both monks and other lay people. Maechi are not recognized as monastics by the Thai government and are not eligible for monastic benefits, but they are denied the rights of other lay citizens. While the officially recognized (male) sangha has traditionally received considerable oversight and assistance from various government ministries, only in the 20th century did the Thai Sangha begin to take an organized role in providing for the needs of maechis. An institute now attempts to roughly track the number of maechis in the country, and provides funds that can be used for educational opportunities for maechis. The amount per person spent by the government on supporting maechis, is significantly less than the amount spent on monks. Likewise, maechis do not receive certain perks (such as free passage on public transportation) that are offered to monks. Yet, maechis, like monks, are forbidden from voting or standing for civil elections in Thailand. Maechis have traditionally not enjoyed the same level of support given to monks by the Thai laity. Because the maechis have no special position described in the
Most maechis live on temple grounds. The temple may provide daily meals and lodging but, in general, maechis are expected to provide for themselves through support from relatives and temples do not care for them as they do male monastics. Most maechis essentially act as servants or staff for the temple, cooking and cleaning for monks and overseeing the sale of incense and other offerings to visitors to the temple.
Smaller numbers of maechis live in their own communities, which may or may not be associated with a local monastery. Women in these communities often experience better conditions than those living in traditional
History
The exact derivation of the term maechi is not known. Several possible etymologies have been suggested, relating maechi either to
Historically, little is known about the status and lives of maechis prior to Western contact with the kingdoms that preceded the modern state of Thailand. European observers in the 17th century reported seeing white-robed, shaven-headed women who lived on the grounds of Buddhist temples. Most of these women were reported to be advanced in years, possibly indicating that life as a maechi may have served as a sort of retirement plan for older women who did not have families to provide for them. Records from prior to this time do not explicitly mention maechis in Thailand; it is likely that some records were lost in the destruction of the Ayutthaya Kingdom in the 18th century. The marginalization of the maechis in Thai society may also play a role in their exclusion from the historical record.
In 1969, the first nationwide meeting of maechis was organized by the Supreme Patriarch of Thailand.[12] During the same year, the Queen's Foundation for Thai Maechi was formed to organize maechis scattered throughout Thailand.
A private organization affiliated with the official church hierarchy, the Institute receives no government funding and is dedicated to the stability and progress of maechi, increasing faith in maechi among the people and training maechi to help lay society.[10]
The institute seeks to improve conditions for maechis by providing better access to education, and screening and placing potential maechis and seeks to ensure that all maechis possess basic knowledge of Buddhist teachings and proper monastic behavior. The institute has also attempted to discourage maechi from begging for alms as monks do. Instead, older maechis (who are particularly at risk for poverty) are increasingly placed in old-age homes.
The most recent case brought to the Supreme Court of Thailand is that of Phothirak, a former monk who has been ejected from the Thai sangha after being convicted of breaching the vinaya repeatedly. Phothirak then created his own sect of Buddhism, Santi Asoke, and ordained about 80 bhikkhunis in 1998, leading to his imprisonment for 66 months on several successive counts of "causing schism amongst the religion".[13]
Other female Buddhist orders in Thailand
Despite the absence of a full bhikkhuni ordination in Thailand, a number of other groups of female renunciants emerged in Thai society during the 20th Century. The buddhasavikas are a very small organization of women who have received ordination from Taiwanese Buddhist lineages such as Fo Guang Shan. The sikhamats were female renunciants ordained by the Santi Asoke movement. They lived a communal life, kept a strict vegetarian diet, and attempted to be self-supporting through organic farming and daily manual labor.
See also
- Anagarika
- Dasa sil mata, literally "10 precept mother": female lay renunciants in Sri Lanka.
- Thilashin – Literally 'possessor of moral integrity'. Female lay renunciants in Myanmar. A branch of this lineage was also brought to Nepal in the 1930s.
- pātimokkha
- Kappiya - Buddhist lay manciple who resides in a monastery (vihāra) and assists Buddhist monks.
- Donchee (Cambodia)
- Maechi (Thailand)
- Upāsaka and Upāsikā(Buddhist laity)
- Chandra Khonnokyoong
References
- )
- ^ Karma Lekshe Tsomo (2008). Buddhist Women in a Global Multicultural Community. Malaysia: Sukhi Hotu Dhamma Publications. p. 227.
- ^ "Dictionary.com | Meanings & Definitions of English Words". Dictionary.com. Retrieved 2024-04-07.
- ^ "ประกาศห้ามพระเณรไม่ให้บวชหญิงเป็นบรรพชิต ลงวันที่ ๑๘ มิถุนายน ๒๔๗๑." (ม.ป.ป.). [ออนไลน์]. เข้าถึงได้จาก: <ลิงก์ Archived 2010-07-26 at the Wayback Machine>. (เข้าถึงเมื่อ: ๒๓ พฤศจิกายน ๒๕๕๔).
- ^ "A Trojan Horse: | The Question of Bhikkhunī Ordination". www.dhammatalks.org. Retrieved 2024-04-08.
- ^ See The Announcement Prohibiting Monks and Novices from Ordaining Females, dated June 18, 1928 on Thai Wikisource.
- ^ Bhikkhuni Dhammananda
- ^ Thai Bhikkhunis – Songdhammakalyani monastery Archived 2008-12-26 at the Wayback Machine
- ^ The Structural Violence Against Women. Nakhonpathom 2005.
- ^ ISBN 978-0-393-32673-4.
- ^ Ekachai, Sanitsuda (2019-04-29). "Perpetuating sexism through prayers" (Opinion). Bangkok Post. Retrieved 2019-04-29.
- ^ noted in the cover article of Vipassana Banteurng Sarn Vol.2 Issue 4. April 1969
- ^ Public Prosecutor v. Loetkhuphinit et al.
Further reading
- Sid Brown (2001). The Journey of One Buddhist Nun: Even Against the Wind. SUNY Press.
- Chatsumarn Kabilsingh (1991). Thai women in Buddhism. Berkeley, CA: Parallax Press. ISBN 0-938077-84-8.
- Steven Collins; Justin McDaniel (November 2010). "Buddhist 'nuns' (mae chi) and the teaching of Pali in contemporary Thailand". Modern Asian Studies. 44 (6): 1373–1408. S2CID 144350620.
- Monica Lindberg Falk (2007). Making Fields of Merit: Buddhist Female Ascetics and Gendered Orders in Thailand. NIAS Press.