Pub Date : 2022-12-08DOI: 10.26034/lu.jgb.2022.1998
Juewei Shi, Sioh Yang Tan
Fo Guang Shan (FGS), a transnational Buddhist movement in the Chinese Mahāyāna tradition, has grown rapidly in the last fifty years to become a global network of close to 180 branch temples. For almost thirty years, FGS Oceania has invested heavily in the Buddha’s Birthday Festival annually in the form of weekend-long festivals in public spaces across Australia and New Zealand, involving months of planning and thousands of volunteers to welcome tens of thousands of visitors. FGS Oceania served as an incubator, exporter, and importer of innovations to make the Buddha, Dharma, and Sangha accessible to the public through these festivals. Here, we map the flows of such innovations among the headquarters in Taiwan, the Oceanic branches, and other regional headquarters to examine the dynamics of organisational learning that drive these innovations. Using a system of systems model, we argue that such flows were enabled by FGS’ culture of innovation and the independent yet collaborative nature of its transregional network.
{"title":"Flows of Innovation in Fo Guang Shan Oceania: Transregional dynamics behind the Buddha’s Birthday Festival","authors":"Juewei Shi, Sioh Yang Tan","doi":"10.26034/lu.jgb.2022.1998","DOIUrl":"https://doi.org/10.26034/lu.jgb.2022.1998","url":null,"abstract":"Fo Guang Shan (FGS), a transnational Buddhist movement in the Chinese Mahāyāna tradition, has grown rapidly in the last fifty years to become a global network of close to 180 branch temples. For almost thirty years, FGS Oceania has invested heavily in the Buddha’s Birthday Festival annually in the form of weekend-long festivals in public spaces across Australia and New Zealand, involving months of planning and thousands of volunteers to welcome tens of thousands of visitors. FGS Oceania served as an incubator, exporter, and importer of innovations to make the Buddha, Dharma, and Sangha accessible to the public through these festivals. Here, we map the flows of such innovations among the headquarters in Taiwan, the Oceanic branches, and other regional headquarters to examine the dynamics of organisational learning that drive these innovations. Using a system of systems model, we argue that such flows were enabled by FGS’ culture of innovation and the independent yet collaborative nature of its transregional network.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47410654","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-08DOI: 10.26034/lu.jgb.2022.1994
Helen J. Baroni
Robert Baker Aitken and Anne Hopkins Aitken cofounded Diamond Sangha (DS) as a small living room sangha in Honolulu, Hawaiʻi, in 1959. By 1993, DS served as the primary hub for an international network of sanghas, extending across the Pacific region. This paper traces DS's development from its humble beginnings into a major conduit for the flow of trans-Pacific Zen from Hawaiʻi to the continental USA, Latin America, Australia, and New Zealand. It argues that DS played a vital role in the rapid growth of Zen throughout the Pacific region by utilizing a horizontal networking style of visiting teachers nurturing local leadership in distant sanghas, creating a lattice of interrelated sanghas across the Pacific. It likewise argues that Aitken's vision for DS entailed a blending of innovation and tradition, straddling the divide between the imperatives to meet the needs of local contexts and to preserve inherited styles of practice.
{"title":"Casting Indra’s Net across the Pacific: Robert Aitken and the Growth of the Diamond Sangha as a Trans-Pacific Zen Movement","authors":"Helen J. Baroni","doi":"10.26034/lu.jgb.2022.1994","DOIUrl":"https://doi.org/10.26034/lu.jgb.2022.1994","url":null,"abstract":" Robert Baker Aitken and Anne Hopkins Aitken cofounded Diamond Sangha (DS) as a small living room sangha in Honolulu, Hawaiʻi, in 1959. By 1993, DS served as the primary hub for an international network of sanghas, extending across the Pacific region. This paper traces DS's development from its humble beginnings into a major conduit for the flow of trans-Pacific Zen from Hawaiʻi to the continental USA, Latin America, Australia, and New Zealand. It argues that DS played a vital role in the rapid growth of Zen throughout the Pacific region by utilizing a horizontal networking style of visiting teachers nurturing local leadership in distant sanghas, creating a lattice of interrelated sanghas across the Pacific. It likewise argues that Aitken's vision for DS entailed a blending of innovation and tradition, straddling the divide between the imperatives to meet the needs of local contexts and to preserve inherited styles of practice.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46437565","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-08DOI: 10.26034/lu.jgb.2022.3030
Karen Ferguson
Theravada as practiced by most converts in the West is distinguished by the absence of monasticism, its dominant institution. Nevertheless, Thai Forest monasticism has managed to gain a foothold in the convert West, thanks to the efforts of convert monastics trained in Thailand. This article analyzes the missionary project to “monasticize” Western lay converts through the history of Birken Forest Monastery in British Columbia, Canada, founded in 1994. To establish a monastery in Birken’s isolated, non-Buddhist environs, the abbot, Ajahn Sona in effect created a lay village to attract converts to and to teach them their role in orthodox Thai Forest monasticism. The all-consuming nature of the monasticization project among laypeople has cut short the training of a homegrown Sangha at Birken, demonstrating the challenges of establishing a domestic convert monasticism and the continuing dominance of the laity in North American Theravada.
{"title":"A Monastery for Laypeople: Birken Forest Monastery and the Monasticization of Convert Theravada in Cascadia","authors":"Karen Ferguson","doi":"10.26034/lu.jgb.2022.3030","DOIUrl":"https://doi.org/10.26034/lu.jgb.2022.3030","url":null,"abstract":"Theravada as practiced by most converts in the West is distinguished by the absence of monasticism, its dominant institution. Nevertheless, Thai Forest monasticism has managed to gain a foothold in the convert West, thanks to the efforts of convert monastics trained in Thailand. This article analyzes the missionary project to “monasticize” Western lay converts through the history of Birken Forest Monastery in British Columbia, Canada, founded in 1994. To establish a monastery in Birken’s isolated, non-Buddhist environs, the abbot, Ajahn Sona in effect created a lay village to attract converts to and to teach them their role in orthodox Thai Forest monasticism. The all-consuming nature of the monasticization project among laypeople has cut short the training of a homegrown Sangha at Birken, demonstrating the challenges of establishing a domestic convert monasticism and the continuing dominance of the laity in North American Theravada.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45586256","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-08DOI: 10.26034/lu.jgb.2022.1996
Sally McAra, Mark R. Mullins
This article presents a provisional survey of Buddhists and Buddhist organizations in Aotearoa/New Zealand, identifying their key characteristics in terms of national origin, ethnicity, and areas of geographical concentration. We draw on three decades of the New Zealand census (1991-2018) to analyze demographic data about those who identify as Buddhist, and information from the NZ Charities Register to identify general characteristics of the diverse range of Buddhist organizations in the country. Based on this demographic data, we identify three main types of Buddhist institutions: (1) centers/temples serving heritage or “migrant” communities from Asian countries with Buddhist heritage; (2) centers which we refer to as “Pākehā/Multi-ethnic” because they serve newer Buddhists (“converts”) who are primarily but not exclusively Pākehā (NZ European), and (3) “multi-ethnic” organizations that include varying combinations of heritage and non-heritage Buddhists. Within each of the three categories we see diverse organizational forms and streams of distinctive Buddhist traditions, including sectarian, ethnic, and hybrid forms, each of which have contributed to a diverse religious landscape in significant ways. Most Buddhist centers are in urban areas, with 70 percent in or near Auckland, Wellington, and Christchurch. The main Buddhist traditions are almost equally represented across these institutions with 35 percent identified as Mahayana, 32 percent as Theravada, and 35 percent as Vajrayana (and 0.7% as mixed). The number of Buddhists in New Zealand has increased over the past three decades from 12,705 to 52,779, and approximately 80 percent identify with at least one of the Asian ethnic groups. Buddhists constitute only 1.1 percent of the total population, with at least 134 centers of varying sizes across the country. However, Buddhism may be exerting a cultural influence beyond these numbers, as recent research identified Buddhists as the “most trusted” religious group in contemporary New Zealand. In presenting this preliminary survey, we aim to provide a base for more in-depth investigations.
{"title":"Buddhism in Aotearoa New Zealand: Multiple Sources and Diverse Forms","authors":"Sally McAra, Mark R. Mullins","doi":"10.26034/lu.jgb.2022.1996","DOIUrl":"https://doi.org/10.26034/lu.jgb.2022.1996","url":null,"abstract":"This article presents a provisional survey of Buddhists and Buddhist organizations in Aotearoa/New Zealand, identifying their key characteristics in terms of national origin, ethnicity, and areas of geographical concentration. We draw on three decades of the New Zealand census (1991-2018) to analyze demographic data about those who identify as Buddhist, and information from the NZ Charities Register to identify general characteristics of the diverse range of Buddhist organizations in the country. Based on this demographic data, we identify three main types of Buddhist institutions: (1) centers/temples serving heritage or “migrant” communities from Asian countries with Buddhist heritage; (2) centers which we refer to as “Pākehā/Multi-ethnic” because they serve newer Buddhists (“converts”) who are primarily but not exclusively Pākehā (NZ European), and (3) “multi-ethnic” organizations that include varying combinations of heritage and non-heritage Buddhists. Within each of the three categories we see diverse organizational forms and streams of distinctive Buddhist traditions, including sectarian, ethnic, and hybrid forms, each of which have contributed to a diverse religious landscape in significant ways. Most Buddhist centers are in urban areas, with 70 percent in or near Auckland, Wellington, and Christchurch. The main Buddhist traditions are almost equally represented across these institutions with 35 percent identified as Mahayana, 32 percent as Theravada, and 35 percent as Vajrayana (and 0.7% as mixed). The number of Buddhists in New Zealand has increased over the past three decades from 12,705 to 52,779, and approximately 80 percent identify with at least one of the Asian ethnic groups. Buddhists constitute only 1.1 percent of the total population, with at least 134 centers of varying sizes across the country. However, Buddhism may be exerting a cultural influence beyond these numbers, as recent research identified Buddhists as the “most trusted” religious group in contemporary New Zealand. In presenting this preliminary survey, we aim to provide a base for more in-depth investigations.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44275415","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-07DOI: 10.26034/lu.jgb.2022.2002
Jeff Wilson
Jōdo Shinshū temples outside of Asia draw on mutually-reinforcing networks of Dharma practice, social association, and fundraising/labour to meet community and individual needs. These three phenomena rarely, if ever, occur apart from one another. Rather, each is an indelible aspect of the others, such that fundraising is a form of Dharma practice, gathering with peers is a way to raise money, and Buddhism is practiced as a form of group solidarity and support. These tight weaves have enabled temples to thrive in racially and religiously hostile lands, under changing economic circumstances, and through periods of stability, war, and natural disaster. This article takes as its case study the Honpa Hongwanji Hilo Betsuin, on the Big Island of Hawai’i, especially the late 20th century building of their multipurpose Sangha Hall. Fundraising for the building demonstrated the necessity of Dharma, social, and economic activities for the financial health of the temple.
亚洲以外的Jōdo Shinshú寺庙利用相互加强的修法、社会协会和筹款/劳工网络来满足社区和个人需求。这三种现象很少（如果有的话）彼此分开发生。相反，每一个都是其他人不可磨灭的一面，比如筹款是一种修法形式，与同伴聚会是一种筹款方式，佛教是一种群体团结和支持的形式。这些紧密的编织使寺庙能够在种族和宗教敌对的土地上，在不断变化的经济环境下，在稳定、战争和自然灾害时期蓬勃发展。本文以夏威夷大岛上的Honpa Hongwanji Hilo Betsuin为例，特别是其多功能僧伽殿的20世纪晚期建筑。为该建筑筹集资金证明了佛教、社会和经济活动对寺庙财务健康的必要性。
{"title":"Pennies From the Pure Land: Practicing the Dharma, Hanging Out, and Raising Funds for the Oldest Buddhist Temple Outside Asia","authors":"Jeff Wilson","doi":"10.26034/lu.jgb.2022.2002","DOIUrl":"https://doi.org/10.26034/lu.jgb.2022.2002","url":null,"abstract":"Jōdo Shinshū temples outside of Asia draw on mutually-reinforcing networks of Dharma practice, social association, and fundraising/labour to meet community and individual needs. These three phenomena rarely, if ever, occur apart from one another. Rather, each is an indelible aspect of the others, such that fundraising is a form of Dharma practice, gathering with peers is a way to raise money, and Buddhism is practiced as a form of group solidarity and support. These tight weaves have enabled temples to thrive in racially and religiously hostile lands, under changing economic circumstances, and through periods of stability, war, and natural disaster. This article takes as its case study the Honpa Hongwanji Hilo Betsuin, on the Big Island of Hawai’i, especially the late 20th century building of their multipurpose Sangha Hall. Fundraising for the building demonstrated the necessity of Dharma, social, and economic activities for the financial health of the temple.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46549252","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-07DOI: 10.26034/lu.jgb.2022.1993
J. Barker
This essay explores the subtle but key influence of Buddhist ideas in Spike Jonze’s highly successful 2013 film Her, which reflects the currents of disembedded Buddhism woven through ostensibly non-Buddhist cultural spaces and texts, engaging with contemporary social concerns. In Her they manifest most surprisingly in the character of Samantha, an artificially-intelligent consciousness that transcends the limitations of ego-based thought. Like the Buddha, Samantha has capacities that extend beyond the reach of ordinary humans, and by imagining these extraordinary powers of thought we are provided a glimpse of an absolute reality beyond our experience of the everyday. In this sense Her’s techno-global cosmology parallels miraculous aspects of the Buddha that are embedded in premodern cosmologies.
{"title":"\"Disembedded\" Buddhism in a Techno-Global Cosmology: The Case of Spike Jonze’s Film Her (2013)","authors":"J. Barker","doi":"10.26034/lu.jgb.2022.1993","DOIUrl":"https://doi.org/10.26034/lu.jgb.2022.1993","url":null,"abstract":"This essay explores the subtle but key influence of Buddhist ideas in Spike Jonze’s highly successful 2013 film Her, which reflects the currents of disembedded Buddhism woven through ostensibly non-Buddhist cultural spaces and texts, engaging with contemporary social concerns. In Her they manifest most surprisingly in the character of Samantha, an artificially-intelligent consciousness that transcends the limitations of ego-based thought. Like the Buddha, Samantha has capacities that extend beyond the reach of ordinary humans, and by imagining these extraordinary powers of thought we are provided a glimpse of an absolute reality beyond our experience of the everyday. In this sense Her’s techno-global cosmology parallels miraculous aspects of the Buddha that are embedded in premodern cosmologies.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46621906","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-07DOI: 10.26034/lu.jgb.2022.2331
Dagmar Schwerk
{"title":"Secularizing Buddhism: New Perspectives on a Dynamic Tradition","authors":"Dagmar Schwerk","doi":"10.26034/lu.jgb.2022.2331","DOIUrl":"https://doi.org/10.26034/lu.jgb.2022.2331","url":null,"abstract":"","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":"24 14","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41268716","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-07DOI: 10.26034/lu.jgb.2022.2397
Tiziano Bielli
{"title":"An Introduction to Engaged Buddhism","authors":"Tiziano Bielli","doi":"10.26034/lu.jgb.2022.2397","DOIUrl":"https://doi.org/10.26034/lu.jgb.2022.2397","url":null,"abstract":"","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43750508","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-07DOI: 10.26034/lu.jgb.2022.1992
J. Bao, W. Willis
Employing a mixed qualitative and quantitative method, this paper explores why and how Buddha is being reimagined, appropriated, and baked into American advertisements, as well as what underlying values inform such a practice. Building upon previous scholars’ work, we argue that Buddha-branded advertisements cater to all socio-economic classes not just the elite. Buddha is used as a spiritual resource to promote desire, reinforcing rather than challenging consumer culture. Buddha-branded advertisements are shaped by American cultural principles, and in return, the advertisements reshape various facets of identity and everyday American life.
{"title":"The Cultural Appropriation of Buddha in American Advertisements","authors":"J. Bao, W. Willis","doi":"10.26034/lu.jgb.2022.1992","DOIUrl":"https://doi.org/10.26034/lu.jgb.2022.1992","url":null,"abstract":"Employing a mixed qualitative and quantitative method, this paper explores why and how Buddha is being reimagined, appropriated, and baked into American advertisements, as well as what underlying values inform such a practice. Building upon previous scholars’ work, we argue that Buddha-branded advertisements cater to all socio-economic classes not just the elite. Buddha is used as a spiritual resource to promote desire, reinforcing rather than challenging consumer culture. Buddha-branded advertisements are shaped by American cultural principles, and in return, the advertisements reshape various facets of identity and everyday American life.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41554499","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-07DOI: 10.26034/lu.jgb.2022.2001
A. Terrone
{"title":"If You Meet the Buddha on the Road","authors":"A. Terrone","doi":"10.26034/lu.jgb.2022.2001","DOIUrl":"https://doi.org/10.26034/lu.jgb.2022.2001","url":null,"abstract":"","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-07-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43858154","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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