Towards a Queer Dharmology of Sex

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Lay practitioners of Buddhism, especially lesbian/gay/bisexual/transgender/queer persons, are given little guidance by the traditional Dharmology (Buddhist theology) of sex. The most extensive discussions are the detailed prohibitions in the monastic rule, which focus on the mechanics of sex rather than on love and relationships. What advice there is on sex for lay persons is either vague or over‐determined by its cultural context. Christianity, despite being homophobic and mistrustful of sex, has developed a positive attitude towards sex within heterosexual marriage. An investigation of this suggests a Dharmology of sex as relationship, based on central Buddhist doctrines such as interdependent arising. This Dharmology can be strengthened by queering it with reference to Harry Hay's notion that gay subject–subject consciousness is more compatible with Buddhist non‐duality than the hetero subject–object consciousness. It can be claimed, therefore, that Buddha Nature, and Buddhism itself, is queer.

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... Buddhanature is fundamentally queer (Corless 2004) have been led by gay men who are affiliated with Western Buddhisms. These suggestions and the ones in Queer Dharma (of which there are two volumes, both on gay male experiences of Buddhism;Leyland 1997Leyland , 1999) have opened up spaces mainly for white and middle class gay men who want to get involved in Buddhism (see alsoMichfest, the chapter explores womyn's festival spaces beyond, and including the party (Browne 2007). ...
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Dieser Beitrag untersucht die Schnittstelle zwischen queeren Subjektivitäten und psychischer Gesundheit und Suizidalität; der angeblich positive Einfluss von Religiosität auf psychische Gesundheit und buddhistische Antworten und Wege zu Befreiungspraktiken werden diskutiert. Ausgehend vom Freitod des 26-jährigen schwulen Burmesen Kyaw Zin Win wird untersucht, wie Buddhistische Traditionen konzeptionell und sozial-systemisch zu queerem Leiden und Suizidalität beigetragen haben. Durch kritische Hermeneutik werden Möglichkeiten für engagierte buddhistische inklusive Praktiken für soziale Gerechtigkeit aufgezeigt; buddhistische Perspektiven auf queere Diskriminierung und Suizidalität können so hinterfragt und überdacht werden.
This article presents the personal experience narrative of Tashi Choedup (Tib. bkra shis chos grub, ‘They/Them’, b. 1990), an openly queer Buddhist monastic ordained in the Tibetan tradition in India, as a microcosmic reflection of the interaction between a traditional Buddhist conceptualisation of gender and its adaptations to the contemporary understanding of identity. After introducing the classical Buddhist views of gender, I will briefly survey the current orientation of the Tibetan Buddhist leadership between dogmatic legacies and progressive openings. The personal narrative of Tashi Choedup brings a positive account of the ethical shift away from gender variance phobia, also exemplifying the role of vernacular agency in challenging the neatness of the religious institutionalised social arrangement.
Modern people presume ‘sex’ to be a function of biology and ‘sexuality’ to be a fundamental aspect of identity. Since Buddhist monks and nuns are celibate by definition, many assume a uniform sex-negativity in Buddhism. But Buddhist teachers and practitioners have thought about, talked about, and performed sex in many modes beyond the negative. Buddhism, a tradition originating in ancient India but straddling tens of centuries and multiple cultural, national, and linguistic boundaries, provides many opportunities for reflection on the putative universality of biological ‘sex’, and the theorized modernity of ‘sexuality’. How, when, and why do Buddhists have sex? Do Buddhists have a sexuality? This article employs the logical formula of the tetralemma to explore the topics of sex and sexuality in various Buddhist traditions, challenge the supposed sex-negativity of Buddhism, and question the applicability of ‘sexuality’ in its modern usage as a term of critical analysis in Buddhist contexts.
This article examines how multiple axes of difference — race, ethnicity, class, gender, and sexuality — operate in the religious/spiritual lives of western convert LGBTQI Buddhists. Through an ethnographic study of a diverse LGBTQI Buddhist group in Oakland, California, it will reflect on emerging differences between western convert Buddhist LGBTQI practitioners. In particular, it examines how distinct populations of LGBTQI practitioners utilize the non-essentialist philosophy of Buddhism, showing how it can operate both conservatively as a way to reinforce heteronormativity and subversively as a way to challenge heteronormativity.
Many queer theorists, like many queer activists and perhaps many LGBT people in general, regard religion as so inimical to their purposes and lives that it is not even worthy of critique; references to religion in queer theory, queer studies, and even LGBT studies are usually sparse, brief, and generally derogatory. Likewise, within most of the field of religious studies, queerness is rarely an issue of concern or even consciousness except in the context of organizational tensions over the proper roles of “homosexuals.” While there is a growing body of work that brings these two fields together, the study of religion seems to be adapting only haltingly and partially to contemporary developments in LGBT studies and queer theory. This essay assesses the current state of the “proto-fields” of LGBT studies and queer studies in religion, offers suggestions for new directions in the future, and considers the potential benefits of the interaction of these fields.
Religion and spirituality are important dimensions of human existence. It has been asserted that it is spirituality that makes us human (Helminiak, 1996). Both religious practice and spirituality have been found to be associated with psychological well-being ((Bergin, Masters, & Richards, 1987; George, Larson, Koenig, & McCullough, 2000; Levin, Markides, & Ray, 1996). Although the concepts of religiosity and spirituality have often been used interchangeably in the context of research (O’Neill & Kenny, 1998), it is important to distinguish between the two. When distinctions have been made, there has been tremendous variability across studies with respect to the definitions that have been used. Studies have conceived of spirituality as a focus on God or other power that guides the universe, faith in mystical or transcendental experiences, and/or adherence to certain moral values and belief about relationships with people and a higher power (Mathew, Georgi, Wilson, & Mathew, 1996; Warfield & Goldstein, 1996)
Editor's preface Introduction: Marshall G. S. Hodgson and world history Edmund Burke, III Part I. Europe in a global context: 1. The interrelations of societies in history 2. In the center of the map: nations see themselves as the hub of history 3. World history and world outlook 4. The great Western Transmutation 5. Historical method in civilizational studies 6. On doing world history Part II. Islam in a global context: 7. The role of Islam in world history 8. Cultural patterning in Islamdom and the Occident 9. The unity of later Islamic history 10. Modernity and the Islamic heritage Part III. The discipline of world history: 11. The objectivity of large-scale historical inquiry: its peculiar limits and requirements 12. Conditions of historical comparison among ages and regions: the limitations of their validity 13. Interregional studies as integrating the historical disciplines: the practical implications of an interregional orientation for scholars and for the public Conclusion: Islamic history as world history: Marshall G. S. Hodgson and The Venture of Islam, Edmund Burke, III.
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