Transcending Gender: Female Non-Buddhists’ Experiences of the Vipassanā Meditation Retreat

Female non-Buddhists have been writing detailed descriptions of their personal experiences in vipassanā meditation retreats since the 1960s. These memoirists relate to the English-speaking world their experience of the retreat process and self-transformations. Early memoirists traveled Asia in order...

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Main Author: Brooke Schedneck
Format: Article
Language:English
Published: MDPI AG 2018-03-01
Series:Religions
Subjects:
Online Access:http://www.mdpi.com/2077-1444/9/4/90
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spelling doaj-46c6d44d08304db1b771b3db77633aab2020-11-25T00:56:47ZengMDPI AGReligions2077-14442018-03-01949010.3390/rel9040090rel9040090Transcending Gender: Female Non-Buddhists’ Experiences of the Vipassanā Meditation RetreatBrooke Schedneck0Department of Religious Studies, Rhodes College, Memphis, TN 38112, USAFemale non-Buddhists have been writing detailed descriptions of their personal experiences in vipassanā meditation retreats since the 1960s. These memoirists relate to the English-speaking world their experience of the retreat process and self-transformations. Early memoirists traveled Asia in order to learn and practice vipassanā meditation. These memoirs are as much about the meditation practice itself as living in an Asian culture. The mindfulness craze, beginning in the late 2000s, brought with it increased awareness of vipassanā practice. At this time we see a renewed interest in recording vipassanā retreat experiences, but these are even more personal and not concerned with travel, as many vipassanā meditation retreats are now available outside of Asia. I consider four female memoirists: Marie Byles and Jane Hamilton-Smith, writing in the 1960s and 1970s, and Raji Lukkoor, and Jennifer Howd, whose memoirs appeared in 2010 and 2014, respectively. These women’s writings demonstrate that, although non-Buddhist female meditators understand vipassanā meditation as a nongendered practice, it is still an embodied, gendered experience. Each of these women has different reactions to the female gender on the retreat, from outrage at gender discrimination to acceptance of it, from judgment of female teachers and meditators to revealing a more feminine self.http://www.mdpi.com/2077-1444/9/4/90meditationTheravadaBuddhismwomengenderautobiography
collection DOAJ
language English
format Article
sources DOAJ
author Brooke Schedneck
spellingShingle Brooke Schedneck
Transcending Gender: Female Non-Buddhists’ Experiences of the Vipassanā Meditation Retreat
Religions
meditation
Theravada
Buddhism
women
gender
autobiography
author_facet Brooke Schedneck
author_sort Brooke Schedneck
title Transcending Gender: Female Non-Buddhists’ Experiences of the Vipassanā Meditation Retreat
title_short Transcending Gender: Female Non-Buddhists’ Experiences of the Vipassanā Meditation Retreat
title_full Transcending Gender: Female Non-Buddhists’ Experiences of the Vipassanā Meditation Retreat
title_fullStr Transcending Gender: Female Non-Buddhists’ Experiences of the Vipassanā Meditation Retreat
title_full_unstemmed Transcending Gender: Female Non-Buddhists’ Experiences of the Vipassanā Meditation Retreat
title_sort transcending gender: female non-buddhists’ experiences of the vipassanā meditation retreat
publisher MDPI AG
series Religions
issn 2077-1444
publishDate 2018-03-01
description Female non-Buddhists have been writing detailed descriptions of their personal experiences in vipassanā meditation retreats since the 1960s. These memoirists relate to the English-speaking world their experience of the retreat process and self-transformations. Early memoirists traveled Asia in order to learn and practice vipassanā meditation. These memoirs are as much about the meditation practice itself as living in an Asian culture. The mindfulness craze, beginning in the late 2000s, brought with it increased awareness of vipassanā practice. At this time we see a renewed interest in recording vipassanā retreat experiences, but these are even more personal and not concerned with travel, as many vipassanā meditation retreats are now available outside of Asia. I consider four female memoirists: Marie Byles and Jane Hamilton-Smith, writing in the 1960s and 1970s, and Raji Lukkoor, and Jennifer Howd, whose memoirs appeared in 2010 and 2014, respectively. These women’s writings demonstrate that, although non-Buddhist female meditators understand vipassanā meditation as a nongendered practice, it is still an embodied, gendered experience. Each of these women has different reactions to the female gender on the retreat, from outrage at gender discrimination to acceptance of it, from judgment of female teachers and meditators to revealing a more feminine self.
topic meditation
Theravada
Buddhism
women
gender
autobiography
url http://www.mdpi.com/2077-1444/9/4/90
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