I understand if it is a ‘hierarchy of needs’ situation where basic survival comes before ‘actualisation’ - with an emphasis on (deepening in the Dhamma). ‘Maslow’ believed ‘transcendence’ was the penultimate human-need. As long as the ‘struggle for existence’ is not used as a pretext for avoiding the issue because it would be ‘criticised’ by those who would never support the ending of patriarchy - in any shape or form.
The Buddha did teach that we should carefully scrutinise his teachings - along with any other teachings that come our way. He encouraged us to practice those teachings that we have found to be beneficial and, reject teachings that do not serve a useful or beneficial purpose.
“So, as I said, Kalamas: 'Don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, “This contemplative is our teacher.” When you know for yourselves that, “These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness” — then you should enter & remain in them.” - Kalama Sutta
There are different ways we can honour and respect our teachers - past and present. We can be grateful for the wonderful things that they have helped us to understand that have transformed our lives in beneficial ways. However, if we find out that aspects of what they have taught - assuming they ‘actually’ taught everything that has come down to us - are not beneficial and helpful then, there would be no point in taking that on board.
We don’t live long enough to be wasting our time with practices that are redundant, meaningless or, harmful. Again, this seems self-evident IMO. Therefore, I would encourage and support meaningful reform of the monastic-discipline in order to remove all sexist discrimination.
In the past, there may have been a reason for some practices that are no longer relevant. We need to pay attention to ‘anicca’ (changing circumstances) and not cling ‘mindlessly’ to the past out of fear, or misguided loyalty. The Buddha would have approved of his students if, they found good-reasons to change behavioural-norms and, acted accordingly. I don’t think we should underestimate the Buddha’s awakened intelligence. He would have been filled with joy when he saw his disciples acting in beneficial ways.
The Buddha wanted us to use our critical thinking skills - develop them. It is our ability to go beyond the surface of things - mere appearances - which enables the realisation of the ‘Dhamma’ (that which sustains and liberates).
