Over the last twenty years, many siladhāras have therefore sought full bhikkhunī ordination with commensurate privileges, recognition and responsibilities enjoyed by male monastics.
Making full ordination available to women is a cultural issue with significant implications for the welfare of young girls living in poverty in Asian countries where Theravada Buddhism is prevalent, especially Burma, Thailand, Cambodia, Laos and Sri Lanka.
[4] After years of thorough discussion, Ajahn Sumedho issued a "Five-Point Declaration" concerning women's roles and rights in the Amaravati monastic community.
[7][8] Some monastics and scholars also consider it to be an inaccurate interpretation of the vinaya and other texts,[9][10] similar to the Three-Fifths Compromise in the United States Constitution or other codified examples of discrimination such as coverture.
In addition, the violations of national law that had been sought to avoid were distinct from the vinaya itself, as argued by Ajahn Brahmavaṁso on the same matter.
[10] Sujato along with other scholars such as Brahm and Bhikkhu Analayo had come to the conclusion that there was no valid reason the extinct bhikkhuni order couldn't be re-established.