In this paper I examine the part that women, in the ambiguous role of Buddhist nun (mae chee), now take in the emblematic Buddhist practice of alms donations. The monastic office of 'mae chee' is complicated. It is conveyed through the ritual adoption of religious vows and is usually undertaken for life. However, mae chee ordination is only partial and its status is far below that of monks. In Thai law mae chee are regarded as pious laywomen (upasikas) and the Department of Religious Affairs does not mention them in its annual report. Even so, because they are said to have renounced the world they do not have the right to vote. Owing to this ambiguity mae chee are able to employ both the ascetic practices of renouncers (such as accepting alms) and those of laywomen (such as offering alms). Mae chee, while debarred from the alms round, both receive alms from the laity and donate alms to monks. Furthermore, mae chee receive monetary alms from the laity on behalf of the monastic community as a whole. I argue that by handling money given to the monastic community mae chee mediate in a relationship of generalised reciprocity between the monastic community and the lay society. By donating alms to monks, mae chee appear to be reaffirming their status of partial ordination, yet in order for them to be able to receive alms donations from the laity they must see themselves, and be recognised by the laity, as an integral part of the monastic community. A nuanced understanding of these economic, religious and gendered roles is crucial to our understanding of the incorporation of women into the monastic community and the ways in which gift practices are related to interpersonal and group dynamics in the context of modern Thai monasticism.