Buddhist Teachers’ Responses to Sexual Violence: Epistemological Violence in American Buddhism
In 2018, popular North American Buddhist teacher, Noah Levine, was accused of sexual assault and misconduct. Several Buddhist teachers responded in Levine’s defense through a seemingly neutral posture of “waiting to find out” the truth. This paper examines these teachers’ responses, asking the quest...
| Auteur principal: | |
|---|---|
| Type de support: | Électronique Article |
| Langue: | Anglais |
| Vérifier la disponibilité: | HBZ Gateway |
| Journals Online & Print: | En cours de chargement...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Publié: |
[publisher not identified]
2020
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| Dans: |
Journal of global buddhism
Année: 2020, Volume: 21, Pages: 123-139 |
| Sujets / Chaînes de mots-clés standardisés: | B
Levine, Noah 1971-
/ USA
/ Buddhisme
/ Abus sexuel
/ Évaluation
|
| RelBib Classification: | AD Sociologie des religions BL Bouddhisme KBQ Amérique du Nord XA Droit |
| Sujets non-standardisés: | B
#metoo
B Anger B Sexual Misconduct B Feminism B Noah Levine B gender and sexuality B American Buddhism B Against the Stream |
| Accès en ligne: |
Volltext (kostenfrei) Volltext (kostenfrei) |
| Informations sur les droits: | CC BY-NC 4.0 |
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| 520 | |a In 2018, popular North American Buddhist teacher, Noah Levine, was accused of sexual assault and misconduct. Several Buddhist teachers responded in Levine’s defense through a seemingly neutral posture of “waiting to find out” the truth. This paper examines these teachers’ responses, asking the question: “Which Buddhist concepts are mobilized in responding to alleged sexual violence?” I find that these teachers respond to allegations with the language of not-knowing, equanimity, and right speech. They ask their communities to “wait and see” whether these allegations are true, with the unspoken assumption that they are not. I assert these responses use Buddhist teachings to uphold cis-masculine innocence by using hegemonic logics and commitments to downplay and delegitimize the phenomenon of sexual violence. I argue that these responses uphold hegemonic control within Buddhist communities, and conclude that a feminist response to allegations of misconduct requires centering survivors of sexual assault. | ||
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