since the Theravada order of nuns died out there can never be the
　　　　  necessary quorum of nuns required by the vinaya rules to start the
　　　　  order again. However, they do not consider this an obstacle to
　　　　  fulfilling their roles as female renunciates. In fact, their present
　　　　  situation frees them from the control of monks (laid down in the
　　　　  vinaya rules of the canon), and gives them independence, autonomy,
　　　　  and a sense of power. As lay nuns or dasa sil matavo, they can
　　　　  evolve their own rules of conduct, create their own rituals of
　　　　  ordination, and yet be part of the larger tradition of Buddhist
　　　　  asceticism. It is in that sense a very creative and innovative form
　　　　  of feminine resistance, worked out within the Buddhist framework.
　　　　  There may be little or no consensus among the different groups of
　　　　  lay renunciates on many issues, such as the appropriate rituals and
　　　　  rites of passage for the novices, but the groups agree on the basic
　　　　  premise that in accordance with Buddhist doctrine, women can, if
　　　　  they so choose, give up their traditional social roles and adopt the
　　　　  life of a renunciate. Most of the lay nuns whom Bartholomeusz
　　　　  describes chose the life of the renunciate. Like their forbears in
　　　　  the Pali canon, they did so because a personal tragedy, disillusion
　　　　  with the world, a deep religious fervor, or a commitment to service
　　　　  in the cause of Buddhism led them to renounce the worldly life.
　　　　  Bartholomeusz also traces the shifts and changes in lay attitudes
　　　　  toward these renunciates. During the Buddhist revival the lay nuns
　　　　  had considerable support from elite social groups who were also
　　　　  spearheading the movement for political independence. But once
　　　　  independence was won, Buddhism was "restored," and the need for
　　　　  female participation in Buddhist activities became less politically
　　　　  important, elite support for the movement declined. The ideal of the
　　　　  female renunciate has, however, captured the imagination of women
　　　　  from the rural areas, and their participation has created
　　　　  significant changes in the movement. These renunciates are less
　　　　  involved in personal salvation through meditation, but -- like their
　　　　  counterparts, the gramavasin (village-dwelling) monks -- they
　　　　  believe in a life of service to their fellows, perform pujas and
　　　　  rituals such as chanting pirit for the laity, or engage in preaching
　　　　  and teaching. With the waning of elite involvement, the social
　　　　  standing of the lay nuns also changed. They still get a fair amount
　　　　  of support and respect in the villages, but without the earlier