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Paper Instructions:
Apart from entrenched cultural attitudes (e.g., misogyny), what are the reasons offered by the contemporary monastic Buddhist Sangha for resisting the [re-]ordination of full bhiksunis or Buddhist nuns? How have Buddhist women in Theravada countries sought to get around that impasse, embrace distinctive lifestyles akin to that of Buddhist bhiksuni (full nuns) or seek and manage to gain full ordination? How have the monastic Sangha, regional states, and Buddhists at large responded?