This thesis investigates the nature of gender bias in Tibetan Buddhism and the specific role Western Tibetan Buddhist nuns have played in transforming such prejudice. The afore-mentioned gender bias pertains particularly to the unavailability of full ordination (bhikshuni ordination) for nuns in the Tibetan tradition. The research highlights the specific contribution made by Jetsunma Tenzin Palmo, a British woman and currently the most senior Tibetan Buddhist nun. Jetsunma Tenzin Palmo attained fame for spending twelve years meditating in a cave in the Himalayas, and for her statement that she intends to attain enlightenment in a female body. She is also the founder and abbess of a Tibetan Buddhist nunnery Dongyu Gatsal Ling in India. Tenzin Palmo is particularly outspoken in her efforts to transform gender bias within the ranks of Tibetan Buddhism, and serves as an inspiration to countless lay and monastic Buddhist women worldwide. The researcher postulates that gender equality has not yet been attained within Tibetan Buddhism. Androcentric record keeping, certain misogynistic meditation practices, and cumbersome decision making processes within the Tibetan ecclesiastic system have maintained gender bias within its institution, despite His Holiness the Fourteenth Dalai Lama’s efforts to assist in the transformation of monastic attitudes. The Dalai Lama, spiritual head of Tibetan Buddhism and one of its most learned scholars, has made his position clear as far back as 2007 when he expressed his full support for the establishment of the Bhikshuni Sangha in the Tibetan tradition. Two years earlier, in 2005, he had already urged Western bhikshunis to become more involved in the issue of full ordination in Tibetan Buddhism. Western nuns in particular have therefore played a leading role in their attempts to transform gender bias in a true Buddhist spirit of patience and compassion. His Holiness the 17th Gyalwang Karmapa has been equally outspoken on the issue. In 2010 in Bodhgaya, India, he made a commitment in front of an international audience to ordaining women as bhikshunis, and stated unequivocally that he was prepared to ordain these women himself. However, he did caution against expecting quick results, asking the audience to have patience. In conclusion the thesis suggests that despite a favourable doctrinal attitude to women, ambiguity still characterises the Tibetan Buddhist approach towards females. There is tension between an underground tradition of highly accomplished female practitioners and the institutional preference for male practitioners. Institutionalised gender bias in Tibetan Buddhism therefore has no sound doctrinal basis in view of the fact that the Tibetan Buddhist pantheon is rife with female Buddhas, goddesses, dakinis, and other highly spiritual and enlightened women. Present times are characterised, especially in the West, by accomplished female academics and Tibetan Buddhist teachers, as well as prominent nuns. The yogini-tantras furthermore attest to the reverence and honour the male should afford to the female. Gender hierarchy and male dominance cause untold suffering and pain, especially devastating for female monastics, and is therefore both contradictory to Buddhist principles and to the norms of a progressive society.