Women in British Buddhism: Commitment, Connection, Community, by Caroline Starkey.

Classified as probably not a substantial claim.

Starkey examines potential spiritual conflict through dress using two Buddhist realities: the everyday/conventional, where dress matters, and the ultimate, where it does not.

“Starkey explores the potential for spiritual conflict through dress via a nuanced construction of two Buddhist realities:”

• cites [108]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Most practitioners in the sample were white and older, with most over 50.

“most of the practitioners were white and older, with most being over 50.”

May combine two claims.

Some women saw ordination as the next logical step in their religious journey, with more retreats, study groups, and meditation; others described their calling in Buddhist terms, including awareness of dukkha or a wish for deeper sangha connection.

“While some considered ordination as the next logical step in their religious journey, with increased access to retreats and study groups and the opportunity for deeper engagement with meditation practices, others articulated their calling through Buddhist terminology, expressing an awareness of dukkha, or a desire for a deeper connection to the sangha.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

The book is unique in its multi-traditional approach to British Buddhist women's narratives.

“The book is unique in its multi-traditional approach to the study of British Buddhist women's narratives”

May combine two claims.

Women were allowed to ordain while keeping family responsibilities and celibate long-term relationships, with spiritual benefits and practical difficulties in balancing religious and family life.

“She explores the experiences of women who were permitted to ordain while maintaining familial responsibilities and celibate long-term relationships, highlighting particularly the spiritual benefits and practical difficulties of their managing both religious and family life.”

May combine two claims. The quote only partly states this claim.

Naming is not listed among the four requisites in Buddhist vinayas, but the women in the study treat it as an important part of the ordained outfit.

“Though naming is not alluded to in Buddhist vinayas as one of the”

• cites [107]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The book identifies common conversion catalysts: dissatisfaction or dukkha, a search for epistemological meaning, and a desire for connection and community.

“she posits several catalysts as common influences in the decision to convert: a feeling of dissatisfaction or dukkha (65), a search for epistemological meaning (66), and a desire for connection and community (68).”

• cites [65]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites [66]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites [68]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim.

Starkey describes an individual and communal motivation to join and contribute to a community of like-minded others.

“Starkey articulates the individual and communal motivation to partake in and contribute to”

• cites [101]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

Social media helped the women maintain relationships with family, friends, and local communities.

“Furthermore, social media similarly allowed the women to maintain relationships with their family, friends, and local communities.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Starkey classifies conversion stories by how contact occurred: accidental, casual, or a committed search for religious belonging.

“Starkey categorizes conversion narratives by the method of contact, denoting whether this was”

May combine two claims.

Many practitioners see feminism as political, others as forceful, and some as irrelevant to Buddhist practice.

“For many of the practitioners, feminism is understood as political, others comprehend it as forceful, and some as entirely irrelevant to the Buddhist endeavour.”

May combine two claims.

The reasons given for pursuing ordination are both spiritual and practical.

“The reasons provided for engaging with this path are both spiritual and practical.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The book is a revision of Starkey's 2015 doctoral research and presents narratives of twenty-five women from seven Buddhist traditions.

“The study is a revision of her 2015 doctoral research project, which showcases the narratives of twenty-five women from seven Buddhist traditions.”

May combine two claims.

Dress is presented as producing both physical and internal changes and challenges.

“In this sense,”

Probably not a substantial claim: may not pass S3 (load-bearing).

For young Buddhist lay practitioners, gender equality is a non-negotiable part of their practice.

“She notes that, for young Buddhist lay practitioners, gender equality is considered a”

• cites Page and Yip's (2017)Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

Starkey does not theorize the term 'woman' when introducing her sample.

“As already pointed out by Amy Langenberg in her review of this book, Starkey fails to theorize the term”

• cites Amy LangenbergNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim. May combine two claims.

Starkey gives space to overlooked ordained Buddhist women in Britain and uniquely focuses on underexplored micro-practices, stressing the importance of rank-and-file practitioners to wider institutional understandings.

“Starkey devotes space to the overlooked voices of ordained Buddhist women in Britain and provides a unique focus on its underexplored micro-practices, emphasizing the importance of its”

• cites [10]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Women ordained in British Buddhism have received little academic attention compared with ordained British men and are neglected and undervalued by scholars in the sociology of Buddhism.

“women who have taken Buddhist ordination in Britain have received limited academic attention”

• cites [3]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim.

Starkey systematically reveals the heterogeneous reality of Buddhist practice as a product of her research design and multi-tradition engagement.

“Throughout the book, Starkey systematically exposes the heterogeneous reality of Buddhist practice, evident as a unique product of her research design and diverse multi-tradition engagement.”

Classified as probably not a substantial claim.

Starkey defines a unique ordination framework suited to British convert Buddhism through commitment, connection, and community.

“It is through these structures that Starkey defines a unique framework for ordination which is appropriate to the context of British convert Buddhism.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Starkey uses Linda B. Arthur's argument that dress is a cultural snapshot needing detailed study because it can express complex concepts, ideas, and values.

“Starkey draws on the perspective of Linda B. Arthur (1991), as she argues that dress provides a cultural snapshot which requires detailed investigation due to its potential to express complex concepts, ideas, and values.”

• cites Arthur (1991)Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Trans Buddhists face isolation, marginalization, discrimination, erasure, and transphobia in their sanghas.

“As Manders articulates,”

• cites Manders (2019)Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.