國際創價學會（Soka Gakkai International，SGI）是一個由世界各地一千兩百萬名在家信徒組成的佛教組織，於1962年從日本引進台灣，至今在台發展蓬勃。創價學會以性別、年齡和婚姻狀況為組織基礎，傳統的性別刻板印象也展現於成員的日常生活或是大型的活動上，譬如女子部需穿著學會制定的裙子套裝、男子部身著筆挺西裝。然而，如此強調傳統性別觀念與僵化的性別框架的宗教組織內，卻有著相當多的大學生與研究生會員。
性別平等教育在大專院校實施有年，性別關係也隨著社會變遷日趨平等。本研究關注的是：
一、以異性戀、性別差異為原則的宗教組織是如何的運作？
二、受過性別教育的年輕學員──尤以大學生與研究生是如何因應創價學會
的性別框架？又如何接受或排斥其中產生的性別不平等現象？
研究結果顯示，台灣創價學會透過傳統異性戀家庭模式的性別分工的安排來進行意識形態的實踐，並透過實踐的過程不斷的再現意識形態；譬如以「家」作為組織運作的想像範本，將成員依據性別、年齡和結婚與否進行身分的劃分，並以身分的不同進行分工。除了家庭與個人信仰之外，家庭般的關愛、社會網絡的壓力以及日常生活與職場中的性別框架是讓年輕成員接受並合理化創價學會的性別化安排的三個主要因素。
The Soka Gakkai International (SGI) is a lay Buddhist organization that composed of 12 million believers at home all over the world. In 1962, SGI was streamed into Taiwan from Japan and still growing. Sexuality, age and marital status are the foundation of SGI organization. Traditional-gender stereotypes also show in daily life or large events such as skirt-suits formulated by SGI for women and formal suit for men. However, a quite amount of members of college students even graduate students in the religious organization with traditional-gender stereotypes and rigid framework of sexuality.
Implementation of education for gender-equity in universities for years, there are more equal on gender relations in social changes. The study is concerned:
1. How does religious organization operating with the principle of heterosexual and gender differences?
2. How to face the gender framework by Soka Gakkai with young members who received gender equity education especially college students and graduate students? And how to accept or reject the phenomenon of gender inequality?
The study results showed that, through the gendered division of labour of the traditional heterosexual family, Taiwan Soka Gakkai not only established but also represented the traditional heterosexual ideology. Taking family as a template for the organizational operations , they distinquished people according their sex, age and marital status and assigned different works to them. Besides the causes of family and religion, Young members tent to accept and rationalize the Soka Gakkai’s gender arrangement because of three reasons: First of all, Soka Gakkai treats their members as their own family members. Moreover, the interpersonal relationship pressure which member encountered is coming from the concerning of other members who hope they are acting and dressing the same as themselves. Finally, members tent to agree the gender arrangement simply because of the daily routine by gender issue taking place at work and daily life.
