Japanese Buddhism is undergoing a period of profound transformation, driven by an ageing clergy and a declining follower base. As these demographic shifts place increasing pressure on Buddhist institutions to adapt, they also raise critical questions about leadership, gender roles, and the future of the tradition. Against this backdrop, this panel examines the 2009 appointment of Kim Myoseon, a Korean traditional dancer, as head priest of one of Japan’s most revered Buddhist temples. As the first female and non-Japanese leader among the 88 temples of the Shikoku Pilgrimage, her appointment marked a rare departure from established norms, which have historically reserved such leadership roles for Japanese men. But does her leadership signal a broader shift in Japanese Buddhism as it grapples with these demographic challenges, or is it merely a temporary response to institutional necessity rather than a fundamental reconfiguration of gender dynamics?
Ageing further complicates the experiences of female religious leaders, positioning them in a paradoxical space where their authority is both respected – as seniors – and restricted – as women. The psychological toll of negotiating these tensions between legitimacy and societal expectations intensifies over time. This panel applies Jeffrey Jerome Cohen’s Monster Culture (1996) framework to explore how Buddhist perspectives on gender have historically framed women’s religious roles as liminal, exceptional, or even transgressive. Cohen’s concept of the ‘monstrous’ as that which unsettles social categories provides a critical lens to examine how female religious figures – both venerated and marginalised – contend with issues of legitimacy, purity, and institutional authority.
Drawing on reflexive anthropological methodologies, this panel investigates the complex realities facing female religious leaders, illustrating how institutional structures and societal expectations shape their authority, identity, and lived experiences. By situating these discussions within the broader contexts of gender, ageing, and religious authority, this analysis hopes to contribute to ongoing scholarly debates on the evolving role of women in contemporary Japanese Buddhism.
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