Pub Date : 2022-07-07DOI: 10.26034/lu.jgb.2022.1990
Weikun Cheng
This paper introduces the works of two Vietnamese Buddhist nuns in Taiwan. They both envision a permanent or long-term stay in Taiwan and have purchased properties to function as their temples. They provide services to the Vietnamese diaspora. Special attention will be given to the discussion of gender role in the transmission of Vietnamese Buddhism to Taiwan and an assessment of what Buddhist feminist Rita Gross calls “the prison of gender role” in the works the nuns conduct.
{"title":"Gender Roles in Transmitting Vietnamese Buddhism to Taiwan: Two Case-studies of Vietnamese Buddhist Nuns","authors":"Weikun Cheng","doi":"10.26034/lu.jgb.2022.1990","DOIUrl":"https://doi.org/10.26034/lu.jgb.2022.1990","url":null,"abstract":"This paper introduces the works of two Vietnamese Buddhist nuns in Taiwan. They both envision a permanent or long-term stay in Taiwan and have purchased properties to function as their temples. They provide services to the Vietnamese diaspora. Special attention will be given to the discussion of gender role in the transmission of Vietnamese Buddhism to Taiwan and an assessment of what Buddhist feminist Rita Gross calls “the prison of gender role” in the works the nuns conduct.","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":"47101503","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.2022.1991
Alexander O. Hsu
Whatever happened to “Engaged Buddhism”? Twenty years after a flurry of publication placing this global movement firmly on the map, enthusiasm for the term itself appears to have evaporated. I attempt to reconstruct what happened: scholars turned away from the concept for its reproducing colonialist understandings of traditional Buddhism as essentially world-rejecting, and they developed alternate discourses for describing Buddhist actors’ multifarious social and political engagements, especially in contemporary Asia. I describe the specific rise and fall of the term in Anglophone scholarship, in order for scholars to better grasp the evolution of contemporary Western, Anglophone Buddhisms, to better understand what Buddhists in Asia are in fact doing with the term, and to better think through what it might mean politically for us as scholars to deploy the term at all. In particular, I identify “Academic Engaged Buddhism” (1988–2009) as one hegemonic form of Engaged Buddhism, a Western Buddhist practitioner-facing anthological project of Euro-American scholars with potentially powerful but unevenly distributed effects on Buddhist thought and practice around the world.
{"title":"Coming to Terms with “Engaged Buddhism”: Periodizing, Provincializing, and Politicizing the Concept","authors":"Alexander O. Hsu","doi":"10.26034/lu.jgb.2022.1991","DOIUrl":"https://doi.org/10.26034/lu.jgb.2022.1991","url":null,"abstract":"Whatever happened to “Engaged Buddhism”? Twenty years after a flurry of publication placing this global movement firmly on the map, enthusiasm for the term itself appears to have evaporated. I attempt to reconstruct what happened: scholars turned away from the concept for its reproducing colonialist understandings of traditional Buddhism as essentially world-rejecting, and they developed alternate discourses for describing Buddhist actors’ multifarious social and political engagements, especially in contemporary Asia. I describe the specific rise and fall of the term in Anglophone scholarship, in order for scholars to better grasp the evolution of contemporary Western, Anglophone Buddhisms, to better understand what Buddhists in Asia are in fact doing with the term, and to better think through what it might mean politically for us as scholars to deploy the term at all. In particular, I identify “Academic Engaged Buddhism” (1988–2009) as one hegemonic form of Engaged Buddhism, a Western Buddhist practitioner-facing anthological project of Euro-American scholars with potentially powerful but unevenly distributed effects on Buddhist thought and practice around the world.","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":"45395096","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}
{"title":"McMindfulness: How Mindfulness Became the New Capitalist Spirituality, by Ronald E. Purser","authors":"J. Barker","doi":"10.5281/ZENODO.4727641","DOIUrl":"https://doi.org/10.5281/ZENODO.4727641","url":null,"abstract":"","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":"22 1","pages":"251-257"},"PeriodicalIF":0.0,"publicationDate":"2021-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41358851","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}
Although Charles Hallisey’s seminal 1995 essay is primarily concerned with the ways European colonial scholars approached Theravāda Buddhism in majority Theravāda contexts, its emphasis on two key topics—the importance of ritual and the dynamics of the “local production of meaning”—laid the foundation for a range of recent studies that explore the history and contemporary developments of Theravāda Buddhist communities in the Malay Archipelago region. This article charts how the neglected topics Hallisey urged scholars to attend to have opened new pathways for the study of Theravāda minority communities. Drawing on recent studies of Theravāda Buddhist communities in Indonesia, Malaysia, and Singapore, I discuss how Theravāda Buddhists established institutions, participated in rituals, and relied on vernacular and non-canonical texts to preserve their sense of diasporic identity and ensure the survival of Buddhism as a minority religion.
{"title":"The Road Less Travelled: From Landways to Seaways in the Study of Theravāda Buddhism","authors":"J. Chia","doi":"10.5281/ZENODO.4727625","DOIUrl":"https://doi.org/10.5281/ZENODO.4727625","url":null,"abstract":"Although Charles Hallisey’s seminal 1995 essay is primarily concerned with the ways European colonial scholars approached Theravāda Buddhism in majority Theravāda contexts, its emphasis on two key topics—the importance of ritual and the dynamics of the “local production of meaning”—laid the foundation for a range of recent studies that explore the history and contemporary developments of Theravāda Buddhist communities in the Malay Archipelago region. This article charts how the neglected topics Hallisey urged scholars to attend to have opened new pathways for the study of Theravāda minority communities. Drawing on recent studies of Theravāda Buddhist communities in Indonesia, Malaysia, and Singapore, I discuss how Theravāda Buddhists established institutions, participated in rituals, and relied on vernacular and non-canonical texts to preserve their sense of diasporic identity and ensure the survival of Buddhism as a minority religion.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":"22 1","pages":"211-218"},"PeriodicalIF":0.0,"publicationDate":"2021-05-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43311642","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}
This special focus section celebrates the twenty-fifth anniversary of Charles Hallisey’s groundbreaking 1995 essay, “Roads Taken and Not Taken in the Study of Theravāda Buddhism,” which offered both an incisive reassessment of the history of Theravada studies and a generative blueprint for its future. Hallisey’s introduction of the term “intercultural mimesis” and his emphasis on the local production of meaning resonated across Buddhist studies and beyond, shaping an entire generation of scholarship on South and Southeast Asia. This introductory essay first surveys “Roads Taken and Not Taken” and its impact on Theravada studies over the past quarter-century. We then explore how junior scholars, including the three authors whose essays are featured in this section, take Hallisey’s prescriptions in new directions. In closing, we reflect on emerging themes and voices in Theravada studies not represented here and where the field may be headed over the next quarter century.
{"title":"Introduction: New Roads in Theravada Buddhist Studies","authors":"Alexandra Kaloyanides, Trent Walker","doi":"10.5281/ZENODO.4727627","DOIUrl":"https://doi.org/10.5281/ZENODO.4727627","url":null,"abstract":"This special focus section celebrates the twenty-fifth anniversary of Charles Hallisey’s groundbreaking 1995 essay, “Roads Taken and Not Taken in the Study of Theravāda Buddhism,” which offered both an incisive reassessment of the history of Theravada studies and a generative blueprint for its future. Hallisey’s introduction of the term “intercultural mimesis” and his emphasis on the local production of meaning resonated across Buddhist studies and beyond, shaping an entire generation of scholarship on South and Southeast Asia. This introductory essay first surveys “Roads Taken and Not Taken” and its impact on Theravada studies over the past quarter-century. We then explore how junior scholars, including the three authors whose essays are featured in this section, take Hallisey’s prescriptions in new directions. In closing, we reflect on emerging themes and voices in Theravada studies not represented here and where the field may be headed over the next quarter century.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":"22 1","pages":"191-198"},"PeriodicalIF":0.0,"publicationDate":"2021-05-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71083955","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}
This article surveys the impact of the concept of “intercultural mimesis” from Charles Hallisey’s “Roads Taken and Not Taken in the Study of Theravāda Buddhism,” with specific attention to the way this chapter guides scholars toward more localized examinations of how representations of Buddhism are produced. The article provides examples of intercultural mimesis from nineteenth-century Burma that suggest that future work on Theravada Buddhism should develop “intercultural mimesis” in two ways: 1) revitalized attention to how structures of empire shape and are shaped by local interactions and 2) new experimentation with writing histories of Asian cultures that include nonhuman beings such as spirits, gods, and ghosts. The author argues that these directions will advance Hallisey’s call to investigate Buddhism’s multiple mediators and to resist giving too much power over to imperial endeavors.
本文调查了查尔斯·哈利西（Charles Hallisey）的《上座部佛教研究中所走的路和未走的路》（Roads Taked and Not Taked in the Study of Theravāda Buddhism）中“跨文化模仿”概念的影响，并特别关注本章如何引导学者对佛教表征的产生进行更本地化的研究。这篇文章提供了19世纪缅甸跨文化模仿的例子，表明未来关于上座部佛教的工作应该以两种方式发展“跨文化模仿”：1）重新关注帝国结构是如何形成的，以及如何由当地互动塑造的；2）对亚洲文化的书写史进行新的实验，其中包括非人类，如精灵、神和鬼。作者认为，这些方向将推动哈利西的呼吁，即调查佛教的多重中介，并抵制将过多的权力交给帝国的努力。
{"title":"“Intercultural Mimesis,” Empire, and Spirits","authors":"Alexandra Kaloyanides","doi":"10.5281/ZENODO.4727542","DOIUrl":"https://doi.org/10.5281/ZENODO.4727542","url":null,"abstract":"This article surveys the impact of the concept of “intercultural mimesis” from Charles Hallisey’s “Roads Taken and Not Taken in the Study of Theravāda Buddhism,” with specific attention to the way this chapter guides scholars toward more localized examinations of how representations of Buddhism are produced. The article provides examples of intercultural mimesis from nineteenth-century Burma that suggest that future work on Theravada Buddhism should develop “intercultural mimesis” in two ways: 1) revitalized attention to how structures of empire shape and are shaped by local interactions and 2) new experimentation with writing histories of Asian cultures that include nonhuman beings such as spirits, gods, and ghosts. The author argues that these directions will advance Hallisey’s call to investigate Buddhism’s multiple mediators and to resist giving too much power over to imperial endeavors.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":"22 1","pages":"219-227"},"PeriodicalIF":0.0,"publicationDate":"2021-05-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42221244","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}
The Eranos conferences between 1933 and 1939 brought together psychologists and scholars of Eastern religions to take part in annual meetings that aspired to provide a “meeting place between East and West” (Hakl 2013: 25). At these meetings a group of international European scholars developed a shared understanding of Buddhist doctrine and meditation that has become widespread, namely, the notion that Buddhism is, first and foremost, a noetic science the principal concern of which is the transformation of human psychology. Their interpretations were the catalyst for the uptake of Buddhism in the American counterculture of the 1950s and 60s that, in turn, spawned a host of psychotherapies seeking to integrate these so-called “Buddhist” practices into their therapeutic systems.
{"title":"The Buddha at Eranos","authors":"O. Knox","doi":"10.5281/ZENODO.4727549","DOIUrl":"https://doi.org/10.5281/ZENODO.4727549","url":null,"abstract":"The Eranos conferences between 1933 and 1939 brought together psychologists and scholars of Eastern religions to take part in annual meetings that aspired to provide a “meeting place between East and West” (Hakl 2013: 25). At these meetings a group of international European scholars developed a shared understanding of Buddhist doctrine and meditation that has become widespread, namely, the notion that Buddhism is, first and foremost, a noetic science the principal concern of which is the transformation of human psychology. Their interpretations were the catalyst for the uptake of Buddhism in the American counterculture of the 1950s and 60s that, in turn, spawned a host of psychotherapies seeking to integrate these so-called “Buddhist” practices into their therapeutic systems.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":"22 1","pages":"1-17"},"PeriodicalIF":0.0,"publicationDate":"2021-05-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46182547","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}
Drawing on extensive ethnographic research in Dharamsala, India, this article considers how sems pa chen po (vast or spacious mind) can be understood as emblematic of the Tibetan Buddhist view of resilience. The “big mind” view acts as a kind of north star principle, guiding the way, even and especially among those who are struggling. A spacious mind is not merely an outcome, but a pathway, a method, and a horizon, orienting those who are suffering toward recovery. This article explores resilience from a perspective that suffering is inherently workable, and in fact, can be a great teacher. This argument is framed theoretically within an “anthropology of the good,” which seeks to understand resilience as moral experience; more aptly explaining what Tibetan Buddhists do in the face of adversity than the dichotomy of trauma/resilience, which is rooted narrowly in a Euro-American view of mental health.
{"title":"Resilience and the Ethics of “Big Mind” Thinking in the Tibetan Diaspora","authors":"S. Lewis","doi":"10.5281/ZENODO.4727585","DOIUrl":"https://doi.org/10.5281/ZENODO.4727585","url":null,"abstract":"Drawing on extensive ethnographic research in Dharamsala, India, this article considers how sems pa chen po (vast or spacious mind) can be understood as emblematic of the Tibetan Buddhist view of resilience. The “big mind” view acts as a kind of north star principle, guiding the way, even and especially among those who are struggling. A spacious mind is not merely an outcome, but a pathway, a method, and a horizon, orienting those who are suffering toward recovery. This article explores resilience from a perspective that suffering is inherently workable, and in fact, can be a great teacher. This argument is framed theoretically within an “anthropology of the good,” which seeks to understand resilience as moral experience; more aptly explaining what Tibetan Buddhists do in the face of adversity than the dichotomy of trauma/resilience, which is rooted narrowly in a Euro-American view of mental health.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":"22 1","pages":"141-156"},"PeriodicalIF":0.0,"publicationDate":"2021-05-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46279386","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}
This study examines the early career of the renowned Buddhologist Lu Cheng as an aspiring revolutionary. My findings reveal that Lu’s rhetoric of “aesthetic revolution” both catapulted him into the center of the New Culture Movement and popularized a Buddhist idealism—Yogācāra (consciousness-only school)—among thinkers who sought alternatives social theories. Lu aimed to refute social Darwinism and scientific materialism, which portray humans as mechanized individuals bereft of moral agency. He theorized an anti-realist social ontology, i.e., a social oneness grounded in intersubjective resonances, from which subjective interiority and objective exteriority arise. Lu turned to Buddhism to further his revolution. Buddhist soteriology supplied powerful tools for theorizing the social: The doctrine of no-self refuted philosophical solipsism and curtailed individualism; dependent-origination refashioned social evolution as collective spiritual progress. Lu’s spiritual-evolutionism-cum-social-ontology broadens the field of Buddhist philosophy that has a long-standing blind spot on social philosophies developed in the Global South.
{"title":"A Spiritual Evolutionism: Lü Cheng, Aesthetic Revolution, and the Rise of a Buddhism-Inflected Social Ontology in Modern China","authors":"J. Zu","doi":"10.5281/ZENODO.4727558","DOIUrl":"https://doi.org/10.5281/ZENODO.4727558","url":null,"abstract":"This study examines the early career of the renowned Buddhologist Lu Cheng as an aspiring revolutionary. My findings reveal that Lu’s rhetoric of “aesthetic revolution” both catapulted him into the center of the New Culture Movement and popularized a Buddhist idealism—Yogācāra (consciousness-only school)—among thinkers who sought alternatives social theories. Lu aimed to refute social Darwinism and scientific materialism, which portray humans as mechanized individuals bereft of moral agency. He theorized an anti-realist social ontology, i.e., a social oneness grounded in intersubjective resonances, from which subjective interiority and objective exteriority arise. Lu turned to Buddhism to further his revolution. Buddhist soteriology supplied powerful tools for theorizing the social: The doctrine of no-self refuted philosophical solipsism and curtailed individualism; dependent-origination refashioned social evolution as collective spiritual progress. Lu’s spiritual-evolutionism-cum-social-ontology broadens the field of Buddhist philosophy that has a long-standing blind spot on social philosophies developed in the Global South.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":"22 1","pages":"49-75"},"PeriodicalIF":0.0,"publicationDate":"2021-05-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43765053","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}
This article focuses on Buddhism and resilience in the recovery process following the 2004 Boxing Day tsunami in Thailand. It is based on an anthropological study and deals with how the disaster was handled on a local level and gives examples of Buddhist practices and counselling. The article emphasizes Thai Buddhist monks’ and nuns’ interactions with the survivors and Buddhism’s capacity to strengthen resilience building. It highlights the role of Buddhist temples in providing aid and taking care of survivors in the wake of the disaster, including the indispensable function of Buddhist monks to conduct funerals and other ceremonies, and their vital responsibility for helping the survivors overcome their suffering. The article also shows how the Thai sangha ’s institutional gendered structure negatively affected Thai nuns’ potential to help out after the disaster.
{"title":"Buddhism and Resilience in Post-tsunami Thailand","authors":"Monica Lindberg Falk","doi":"10.5281/ZENODO.4727600","DOIUrl":"https://doi.org/10.5281/ZENODO.4727600","url":null,"abstract":"This article focuses on Buddhism and resilience in the recovery process following the 2004 Boxing Day tsunami in Thailand. It is based on an anthropological study and deals with how the disaster was handled on a local level and gives examples of Buddhist practices and counselling. The article emphasizes Thai Buddhist monks’ and nuns’ interactions with the survivors and Buddhism’s capacity to strengthen resilience building. It highlights the role of Buddhist temples in providing aid and taking care of survivors in the wake of the disaster, including the indispensable function of Buddhist monks to conduct funerals and other ceremonies, and their vital responsibility for helping the survivors overcome their suffering. The article also shows how the Thai sangha ’s institutional gendered structure negatively affected Thai nuns’ potential to help out after the disaster.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":"22 1","pages":"157-171"},"PeriodicalIF":0.0,"publicationDate":"2021-05-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41684063","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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