For the purposes of this essay, I have chosen to expand my forum post to read about Buddhist nuns and the difficulties they face due to the institutionalized misogyny present in Buddhist traditions. I selected this topic of wimmin in Buddhism because I too am interested in wimmin as my primary academic focus, and therefore I found this topic to be one of the most engaging in the course so far. I believe it is particularly important to think about the role of women in Buddhism and, above all, why they have – and have – occupied these roles, both in history and in the way they continue to do so in current times, due to the simple fact that they are undeniably important members of communities, but culturally normalized negative attitudes towards them have often implied otherwise. they go far beyond the issue of the unequal distribution of power in the clerical hierarchy. Zher's focus is on how this hierarchy has historically exercised its power, both by granting power and through exclusionary tactics such as recognition and acceptance (Gutschow 168-169). While ordination is, and has been, possible for nuns in the various schools of Buddhism, the question of available opportunities (“After being ordained by the bhikshuni sangha, she [a novice] must then appear before a quorum (at least ten members) of the local chapter of the bhikshu and repeat the entire ceremony, whereupon she is recognized as a bhikshuni who has received dual ordination from both sanghas” (Barnes 262)) is extremely urgent. Important for this problem, however, is to identify the motivation... at the center of the card... decidedly mythical and mystical, and then unconsciously altered and exotic as some sort of paradise. Resetting my perception of the Western white woman is difficult, and I'm disappointed in myself for not noticing my mistake until I did; however, starting from this and simply looking at the issue itself, I find myself conflicted in a different way regarding Buddhism itself, for the reasons I have presented. There are too many layers and facets to Buddhism to count, and I certainly cannot expect to fully understand any part of it yet. Even so, the struggle to reconcile what I thought were even the most basic Buddhist principles with the blatant inequalities in the customs of the sangha is a struggle that I think I have only hope of resolving with further research into the various ways in which the issue is handled (of wimmin) within the commonly accepted canons and comments.