{"id":1071,"date":"2010-04-26T14:58:46","date_gmt":"2010-04-26T18:58:46","guid":{"rendered":"http:\/\/blogs.dickinson.edu\/buddhistethics\/?p=1071"},"modified":"2010-05-21T12:38:07","modified_gmt":"2010-05-21T16:38:07","slug":"luminary-buddhist-nuns-in-contemporary-taiwan-a-quiet-feminist-movement","status":"publish","type":"post","link":"https:\/\/blogs.dickinson.edu\/buddhistethics\/2010\/04\/26\/luminary-buddhist-nuns-in-contemporary-taiwan-a-quiet-feminist-movement\/","title":{"rendered":"Luminary Nuns in Contemporary Taiwan"},"content":{"rendered":"
SSN 1076-9005
\nVolume 10 2003<\/h6>\n

Luminary Buddhist Nuns in Contemporary Taiwan: A Quiet Feminist Movement<\/h3>\n

Wei-yi Cheng
\nSchool of Oriental and African Studies<\/p>\n

Luminary order is a well-respected Buddhist nuns’ order in Taiwan. In this essay, I will examine the phenomenon of Luminary nuns from three aspects: symbol, structure, and education. Through the examination of the three aspects, I will show why the phenomenon of Luminary nuns might be seen as a feminist movement. Although an active agent in many aspects, I will also show that the success of Luminary nuns has its roots in the social, historical, and economic conditions in Taiwan. <\/p>\n

Read article<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

SSN 1076-9005 Volume 10 2003 Luminary Buddhist Nuns in Contemporary Taiwan: A Quiet Feminist Movement Wei-yi Cheng School of Oriental and African Studies Luminary order is a well-respected Buddhist nuns’ order in Taiwan. In this essay, I will examine the phenomenon of Luminary nuns from three aspects: symbol, structure, and education. Through the examination of … Continue reading Luminary Nuns in Contemporary Taiwan<\/span> →<\/span><\/a><\/p>\n","protected":false},"author":317,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"advanced_seo_description":"","jetpack_seo_html_title":"","jetpack_seo_noindex":false,"jetpack_post_was_ever_published":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[2384],"tags":[2642,2678,2615,2739,1010],"class_list":["post-1071","post","type-post","status-publish","format-standard","hentry","category-volume-10-2003","tag-chinese-buddhism","tag-monasticism","tag-taiwan","tag-taiwanese-buddhism","tag-women"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p5X8HA-hh","_links":{"self":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts\/1071","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/users\/317"}],"replies":[{"embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/comments?post=1071"}],"version-history":[{"count":0,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/posts\/1071\/revisions"}],"wp:attachment":[{"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/media?parent=1071"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/categories?post=1071"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blogs.dickinson.edu\/buddhistethics\/wp-json\/wp\/v2\/tags?post=1071"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}