In the Theravāda Buddhist countries of Sri Lanka, Myanmar (Burma), Thailand, Cambodia, and Laos, women have long played vital religious roles, despite institutional limits on their spiritual authority. While the full bhikkhunī (nun’s) ordination lineage has often lapsed or been suppressed, laywomen and renunciant women have sustained Buddhism through their practice, generosity, and moral leadership.
Historically, Sri Lanka had a flourishing bhikkhunī order established in the 3rd century BCE by Saṅghamittā, the daughter of Emperor Aśoka. The order was strong until it disappeared after the Chola invasions in the 11th century. When the male order was later revived from Burma, the bhikkhunī lineage was not restored. In modern times, efforts have been made to revive bhikkhunī ordination using lineages from East Asian Mahāyāna traditions, though these have faced opposition from conservative monks.
In the absence of full ordination, many women pursue religious life as lay renunciants, such as the dasa sil mata in Sri Lanka and mae chi in Thailand. These women adopt 8 or 10 precepts and live in celibacy, often wearing white robes and serving as caretakers of monasteries or as meditation practitioners. Despite their commitment, they frequently receive less institutional support than male monks and are often excluded from formal recognition within the Saṅgha.
Culturally, however, women in Southern Buddhist societies have often enjoyed greater social freedoms and legal rights than in many patriarchal systems. For example, in pre-colonial Burma, women could own property, initiate divorce, and manage households. In Thailand, Buddhist teachings on marriage emphasized mutual respect rather than obedience. In both countries, laywomen have traditionally played central roles in supporting temples, managing family merit-making rituals, and guiding household moral values.
Laywomen are also prominent in meditation movements. In Sri Lanka, Thailand, and Burma, women frequently outnumber men in lay meditation retreats and study groups. Some women have become influential teachers and authors, offering guidance not only to other laypeople but also to monks. This reflects a practical reality: while barred from full ordination, many women have become respected spiritual authorities in their own right.
Modern reform movements have further encouraged women’s participation in social and ethical leadership. The Sarvodaya Shramadāna Movement in Sri Lanka, for instance, actively promotes gender equality in community development, encouraging women to speak out and take leadership roles — a striking contrast to traditional values of female silence and modesty.
Nevertheless, the absence of institutional parity remains a point of tension. The question of bhikkhunī ordination continues to divide communities, with progress in places like Sri Lanka and growing advocacy in Thailand, but continued resistance in Myanmar and Cambodia. Supporters of reform argue that restoring the bhikkhunī order would align modern Theravāda Buddhism more closely with the Buddha’s original inclusion of women as full spiritual practitioners.
In conclusion, women in the lands of Southern Buddhism embody both the continuity and the complexity of Buddhist ethics in lived form. While they have long shouldered the responsibility of upholding the Dhamma through lay and renunciant life, the evolving dialogue about ordination, equality, and recognition remains central to the future of Buddhism in the region.