Search

Buddhists started arriving in Australia in large numbers during the mid-1800s, and the first Buddhist societies and centres began to be formed in the mid-late 1900s. This paper examines the role of women in bringing Buddhism to and establishing it in Australia. Women have featured prominently in a small amount of scholarship, including Paul Croucher’s (1989) Buddhism in Australia: 1848–1988 and Cristina Rocha and Michelle Barker’s (eds. 2011) edited volume on Buddhism in Australia: Traditions in Change. This paper draws on these sources, but primarily on more recent digital oral histories of prominent Buddhist women and men in Australia, recorded as part of the first stage of the Buddhist Life Stories of Australia project in 2014–2015. These first-hand accounts bring the early female pioneers of Buddhism in Australia to life and provide a rich re-telling of this history with emphasis on women’s contributions to it. We also argue that these women’s experiences can best be understood through a framework of ‘ultramodern Buddhism,’ built upon theories of modern and post-modern Buddhism, as many of these women were trailblazers bridging dualisms of tradition and modernity, Asia and the West, and adhering to both feminist and Buddhist principles.

The World Health Organization has noted much progress towards the realisation of Millennium Development Goals related to maternal and child health. Eighty percent of women in many developing economies now receive at least one visit during pregnancy by a skilled birth attendant (although only 52% had the recommended four visits), and 68% of women across developing regions receive skilled health attendant care (up from 56% in 1990). However, disparities follow regional and urban-rural gaps. Sub-Saharan Africa and Southern Asia lag behind other regions in the provision of antenatal care and skilled attendance at birth (although typically attended by a family member or villager) and over 32 million of the 40 million births not attended by skilled health personnel in 2012 occurred in rural areas. Overall, one-quarter of women in developing nations still birth alone or with a relative to assist them. While increased numbers of medically-trained midwives and health workers or midwife assistants would increase coverage by up to 40%, these are longer-term solutions. In the short term, gross disparities in services in some resource-poor areas have been alleviated by recruiting Traditional Birth Attendants (TBAs) re-trained in emergency obstetric skills to deal with emergency situations and to refer women onto health facilities when necessary. Samoa and Bangladesh are examples. For many women for a range of reasons TBAs are preferable to hospital care. It therefore makes sense to recognise their place within maternity care, to offer basic and ongoing training and to set up registration procedures thus better ensuring the monitoring of outcomes. Incorporating TBAs into the formal healthcare system would meet both physiological and relational components of birth. In terms of the latter, TBAs would act as cultural brokers between Western and traditional cosmologies and provide women with continuity of care from a known carer; in the West a demonstrably simple but effective intervention promoting physiological safety and reducing the need for higher level medical interventions.