Craig Nicholas Hase, James C. Meadows, Stephanie L. Budge
More people of color have begun to attend American convert Buddhist communities that have, until recently, been almost exclusively white in composition. This study seeks to explore the ways in which people of color experience racialized inclusion and exclusion in one such community. Utilizing a phenomenological methodology to examine the experiences of eleven participants of color, the present study extrapolates six distinct themes related to their experiences of racialized inclusion and exclusion. These themes are Interpersonal Barriers to Full Participation, Institutional Barriers to Full Participation, Strategies for Coping with Racialized Exclusion, Failures of Leadership Support for People of Color, Range of POC Experiences, and Promoting Equity and Inclusion. Following the explication of themes, the authors offer recommendations for primarily white meditation communities to help guide their efforts toward greater inclusion and equity for people of color.
{"title":"Inclusion and Exclusion in the White Space: An Investigation of the Experiences of People of Color in a Primarily White American Meditation Community","authors":"Craig Nicholas Hase, James C. Meadows, Stephanie L. Budge","doi":"10.5281/ZENODO.3238227","DOIUrl":"https://doi.org/10.5281/ZENODO.3238227","url":null,"abstract":"More people of color have begun to attend American convert Buddhist communities that have, until recently, been almost exclusively white in composition. This study seeks to explore the ways in which people of color experience racialized inclusion and exclusion in one such community. Utilizing a phenomenological methodology to examine the experiences of eleven participants of color, the present study extrapolates six distinct themes related to their experiences of racialized inclusion and exclusion. These themes are Interpersonal Barriers to Full Participation, Institutional Barriers to Full Participation, Strategies for Coping with Racialized Exclusion, Failures of Leadership Support for People of Color, Range of POC Experiences, and Promoting Equity and Inclusion. Following the explication of themes, the authors offer recommendations for primarily white meditation communities to help guide their efforts toward greater inclusion and equity for people of color.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":"20 1","pages":"1-18"},"PeriodicalIF":0.0,"publicationDate":"2019-08-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42233725","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}
ccording to Dr. Eugene Ford, his book tells “a story of twentieth-century Southeast Asian Buddhists engaging with one another and with the international world” (2). And what a story it is, involving characters, some quite unscrupulous, from the US, the USSR, the PRC, Japan, India, Burma, Ceylon, Thailand, Laos, Cambodia, Vietnam, Malaya/Malaysia, and Taiwan. According to the author, two interrelated questions drove his inquiry. First, “How was the Cold War experienced within the secretive and staid world of Thailand’s Buddhist monkhood?” (2). Drawing on ample evidence, Dr. Ford argues that “under the pressures of the Cold War, [the] twin planks that were the foundation of Thailand’s monastic culture loosened and finally fell away.” Ford defines the twin planks as abstention from “overt political involvement” and eschewment of “internationalism” (288). Second, Ford asks, “was it possible to write an international Cold War history from a Southeast Asian Buddhist perspective?”(2) This question is particularly interesting to me as a scholar of twentieth and twenty-first-century transnational Buddhism.
{"title":"Cold War Monks: Buddhism and America’s Secret Strategy in Southeast Asia, by Eugene Ford","authors":"E. A. DeVido","doi":"10.5281/ZENODO.3238238","DOIUrl":"https://doi.org/10.5281/ZENODO.3238238","url":null,"abstract":"ccording to Dr. Eugene Ford, his book tells “a story of twentieth-century Southeast Asian Buddhists engaging with one another and with the international world” (2). And what a story it is, involving characters, some quite unscrupulous, from the US, the USSR, the PRC, Japan, India, Burma, Ceylon, Thailand, Laos, Cambodia, Vietnam, Malaya/Malaysia, and Taiwan. According to the author, two interrelated questions drove his inquiry. First, “How was the Cold War experienced within the secretive and staid world of Thailand’s Buddhist monkhood?” (2). Drawing on ample evidence, Dr. Ford argues that “under the pressures of the Cold War, [the] twin planks that were the foundation of Thailand’s monastic culture loosened and finally fell away.” Ford defines the twin planks as abstention from “overt political involvement” and eschewment of “internationalism” (288). Second, Ford asks, “was it possible to write an international Cold War history from a Southeast Asian Buddhist perspective?”(2) This question is particularly interesting to me as a scholar of twentieth and twenty-first-century transnational Buddhism.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":"20 1","pages":"127-131"},"PeriodicalIF":0.0,"publicationDate":"2019-08-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48493705","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}
From the perspectives of lived practices of Buddhists, Theravāda Buddhism and economics have a deeply intertwined relationship. My proposed theoretical method for the study of Buddhism and economics delineates two approaches: the doctrinal approach of Max Weber and a modified lived religion approach. The doctrinal approach, which focuses on Buddhist texts and the early monastic life, treats anything outside of a posited “pure Buddhism,” as a transformation of the “original” teachings into something new and different. The remnants of this idea of transformation can be seen in studies of Theravāda Buddhism, causing economic practices involving Buddhist monks to be analyzed as a deviation from the Buddha’s teachings. I propose moving beyond early Buddhism and text-based studies as a baseline for comparison by offering as an alternative a modified version of the lived religion method of Meredith McGuire. My theoretical modifications to this approach allow us to think about lived religion in the Theravāda Buddhist context. I recommend that the cultural logic of Theravāda Buddhism, in particular the economy of merit and contingent conjunctures of engagements with the market, need to be considered in order to avoid understanding Buddhist connections with the economy as a transformation of Buddhist doctrine.
{"title":"An Entangled Relationship: A Lived Religion Approach to Theravāda Buddhism and Economics","authors":"Brooke Schedneck","doi":"10.5281/ZENODO.3238207","DOIUrl":"https://doi.org/10.5281/ZENODO.3238207","url":null,"abstract":"From the perspectives of lived practices of Buddhists, Theravāda Buddhism and economics have a deeply intertwined relationship. My proposed theoretical method for the study of Buddhism and economics delineates two approaches: the doctrinal approach of Max Weber and a modified lived religion approach. The doctrinal approach, which focuses on Buddhist texts and the early monastic life, treats anything outside of a posited “pure Buddhism,” as a transformation of the “original” teachings into something new and different. The remnants of this idea of transformation can be seen in studies of Theravāda Buddhism, causing economic practices involving Buddhist monks to be analyzed as a deviation from the Buddha’s teachings. I propose moving beyond early Buddhism and text-based studies as a baseline for comparison by offering as an alternative a modified version of the lived religion method of Meredith McGuire. My theoretical modifications to this approach allow us to think about lived religion in the Theravāda Buddhist context. I recommend that the cultural logic of Theravāda Buddhism, in particular the economy of merit and contingent conjunctures of engagements with the market, need to be considered in order to avoid understanding Buddhist connections with the economy as a transformation of Buddhist doctrine.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":"20 1","pages":"31-48"},"PeriodicalIF":0.0,"publicationDate":"2019-08-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45111331","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}
Merit is the fundamental product of the Buddhist system. Buddhists generate and distribute it through their activities, and merit economics have shaped Buddhist practices, organizations, material culture, and inter-personal relations. But what happens when merit ceases to be recognized as a valuable product? For the first time in Buddhist history, some Buddhists are operating entirely outside of the merit economy, with resulting changes in organization, ritual practice, and economic activities. When merit is devalued, it is replaced by elements from culturally dominant non-merit economies and may take on their associated values and practices. Jettisoning the Buddhist merit economy has financial consequences for Buddhist groups, and those who operate without the merit economy must create new post-merit Buddhisms. A sifting process occurs, as practices, ideas, and institutions that are dependent on merit economic logic are altered or abandoned. Successful forms of Buddhism will be those that can be recast with non-merit logic.
{"title":"Buddhism Without Merit: Theorizing Buddhist Religio-Economic Activity in the Contemporary World","authors":"Jeff Wilson","doi":"10.5281/ZENODO.3238221","DOIUrl":"https://doi.org/10.5281/ZENODO.3238221","url":null,"abstract":"Merit is the fundamental product of the Buddhist system. Buddhists generate and distribute it through their activities, and merit economics have shaped Buddhist practices, organizations, material culture, and inter-personal relations. But what happens when merit ceases to be recognized as a valuable product? For the first time in Buddhist history, some Buddhists are operating entirely outside of the merit economy, with resulting changes in organization, ritual practice, and economic activities. When merit is devalued, it is replaced by elements from culturally dominant non-merit economies and may take on their associated values and practices. Jettisoning the Buddhist merit economy has financial consequences for Buddhist groups, and those who operate without the merit economy must create new post-merit Buddhisms. A sifting process occurs, as practices, ideas, and institutions that are dependent on merit economic logic are altered or abandoned. Successful forms of Buddhism will be those that can be recast with non-merit logic.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":"20 1","pages":"87-104"},"PeriodicalIF":0.0,"publicationDate":"2019-08-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45970123","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":"Buddhism beyond Gender, by Rita Gross","authors":"A. Langenberg","doi":"10.5281/ZENODO.3238240","DOIUrl":"https://doi.org/10.5281/ZENODO.3238240","url":null,"abstract":"","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":"20 1","pages":"133-137"},"PeriodicalIF":0.0,"publicationDate":"2019-08-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47646246","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}
Scholars of Buddhism in the United States have attempted to give order to the varieties of Buddhism that they encounter. Typically, such studies have focused on doctrinal, lineal, or socio-historical factors that are, in many ways, already familiar in the field of Buddhist studies. What has been less explored is the ways in which Buddhism has become institutionalized in the United States. This study explores how three pre-existing models of institutional organization have structured the forms that various Buddhisms have taken, regardless of their doctrinal, lineal or socio-historical background. Religion, self-help, and science comprise this three-fold structure. Understanding this three-fold structure involves adding a third term to the common opposition of religion as the transcendent sacred and science as the mundane secular. That third term is the immanent sacred, which is generally suppressed by semiotic pairing of the other two terms, but which is present in the culture of self-help. After discussing the historical background of the three-fold structure, the different economies of the three forms of institutionalization are considered, as well as two additional institutional forms and also hybrid forms.
{"title":"Religion, Self-Help, Science: Three Economies of Western/ized Buddhism","authors":"Richard K. Payne","doi":"10.5281/ZENODO.3238211","DOIUrl":"https://doi.org/10.5281/ZENODO.3238211","url":null,"abstract":"Scholars of Buddhism in the United States have attempted to give order to the varieties of Buddhism that they encounter. Typically, such studies have focused on doctrinal, lineal, or socio-historical factors that are, in many ways, already familiar in the field of Buddhist studies. What has been less explored is the ways in which Buddhism has become institutionalized in the United States. This study explores how three pre-existing models of institutional organization have structured the forms that various Buddhisms have taken, regardless of their doctrinal, lineal or socio-historical background. Religion, self-help, and science comprise this three-fold structure. Understanding this three-fold structure involves adding a third term to the common opposition of religion as the transcendent sacred and science as the mundane secular. That third term is the immanent sacred, which is generally suppressed by semiotic pairing of the other two terms, but which is present in the culture of self-help. After discussing the historical background of the three-fold structure, the different economies of the three forms of institutionalization are considered, as well as two additional institutional forms and also hybrid forms.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":"20 1","pages":"69-86"},"PeriodicalIF":0.0,"publicationDate":"2019-01-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42481363","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}
Throughout this introductory article, I bring attention to the important distinction between the field of Buddhist Economics and the field of Buddhism and Economics. Rather than drawing up normative frameworks for how one should engage economically, the authors in this special issue offer new theoretical frameworks for conceptualizing how Buddhists necessarily do engage economically. First, I provide a brief overview of the field of religion and economics, and the burgeoning field of Buddhism and Economics more generally. I then narrow in on the innovative theoretical frameworks presented in this special issue, including important discussions as to the impact of Max Weber, along with considering merit and the contingent conjunctures within which Buddhists negotiate economic contexts. The contributing authors in this special issue emphasize not only how Buddhists necessarily engage with the economy, but also how Buddhist economic exchanges influence as well as are influenced by the surrounding socio-economic environment. I conclude by emphasizing the importance of considering economic relations when examining contemporary Buddhist contexts.
{"title":"Introduction: Buddhism and Economics","authors":"Elizabeth Williams-Oerberg","doi":"10.5281/zenodo.3238225","DOIUrl":"https://doi.org/10.5281/zenodo.3238225","url":null,"abstract":"Throughout this introductory article, I bring attention to the important distinction between the field of Buddhist Economics and the field of Buddhism and Economics. Rather than drawing up normative frameworks for how one should engage economically, the authors in this special issue offer new theoretical frameworks for conceptualizing how Buddhists necessarily do engage economically. First, I provide a brief overview of the field of religion and economics, and the burgeoning field of Buddhism and Economics more generally. I then narrow in on the innovative theoretical frameworks presented in this special issue, including important discussions as to the impact of Max Weber, along with considering merit and the contingent conjunctures within which Buddhists negotiate economic contexts. The contributing authors in this special issue emphasize not only how Buddhists necessarily engage with the economy, but also how Buddhist economic exchanges influence as well as are influenced by the surrounding socio-economic environment. I conclude by emphasizing the importance of considering economic relations when examining contemporary Buddhist contexts.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":"20 1","pages":"19-29"},"PeriodicalIF":0.0,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71072766","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}
In her 1999 monograph Sri Lankan Theatre in a Time of Terror: Political Satire in the Permitted Space , Ranjini Obeyesekere noted that Augusto Boal’s Forum Theatre had not caught on in the island state of Sri Lanka. Seventeen years later this is not the case. Organisations including the British Council and the Sri Lanka Development Journalist Forum are using Forum theatre at the heart of their conflict resolution works in Sri Lankan communities. But, why has it caught on? Originally brought to the island state in the wake of the disastrous 2004 tsunami, Forum theatre has become a flagship programme for conflict mediation and resolution. This paper will argue that there is an intrinsic link between the religio-centric exorcism rituals used within Sinhala communities, for the purposes of healing, and the adaption of methods of communal performance for the purposes of conflict resolution, following the end of the ethnic conflict within Sri Lanka. Moreover, this paper will conclude that due to irrefutable links, stylistically, between ritual exorcisms and the performance styles of Forum Theatre that the historical precedent of ritual exorcism allows community to engage more openly in communal theatre initiatives.
{"title":"Of Demons and Drama: Ritual Syncretism of Sinhala Exorcism and Forum Theatre","authors":"Matt Coward-Gibbs","doi":"10.5281/ZENODO.1494231","DOIUrl":"https://doi.org/10.5281/ZENODO.1494231","url":null,"abstract":"In her 1999 monograph Sri Lankan Theatre in a Time of Terror: Political Satire in the Permitted Space , Ranjini Obeyesekere noted that Augusto Boal’s Forum Theatre had not caught on in the island state of Sri Lanka. Seventeen years later this is not the case. Organisations including the British Council and the Sri Lanka Development Journalist Forum are using Forum theatre at the heart of their conflict resolution works in Sri Lankan communities. But, why has it caught on? Originally brought to the island state in the wake of the disastrous 2004 tsunami, Forum theatre has become a flagship programme for conflict mediation and resolution. This paper will argue that there is an intrinsic link between the religio-centric exorcism rituals used within Sinhala communities, for the purposes of healing, and the adaption of methods of communal performance for the purposes of conflict resolution, following the end of the ethnic conflict within Sri Lanka. Moreover, this paper will conclude that due to irrefutable links, stylistically, between ritual exorcisms and the performance styles of Forum Theatre that the historical precedent of ritual exorcism allows community to engage more openly in communal theatre initiatives.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":"19 1","pages":"61-75"},"PeriodicalIF":0.0,"publicationDate":"2018-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48194295","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 paper begins to build a comparative framework for understanding the intersections and possibilities of Buddhism and the environment across sectarian and national borders. Even as groups like the International Network of Engaged Buddhists are attempting to frame a unified Buddhist position on environmental issues, Buddhists in different places are interpreting and adapting Buddhist teachings in ways specific to and meaningful in each society. Can the efforts of Buddhists to develop and implement an environmental ethic or activism in one location be translated into other Buddhist societies? Through two case studies – of the adaptation of a Buddhist environmental training manual in Theravāda Southeast Asia and the use of pilgrimage walks or Dhammayeitra to promote environmental awareness – this paper will critically examine the process involved in translating Buddhist environmentalism across sectarian, social, political, and economic borders.
{"title":"Environmental Buddhism Across Borders","authors":"S. Darlington","doi":"10.5281/ZENODO.1494235","DOIUrl":"https://doi.org/10.5281/ZENODO.1494235","url":null,"abstract":"This paper begins to build a comparative framework for understanding the intersections and possibilities of Buddhism and the environment across sectarian and national borders. Even as groups like the International Network of Engaged Buddhists are attempting to frame a unified Buddhist position on environmental issues, Buddhists in different places are interpreting and adapting Buddhist teachings in ways specific to and meaningful in each society. Can the efforts of Buddhists to develop and implement an environmental ethic or activism in one location be translated into other Buddhist societies? Through two case studies – of the adaptation of a Buddhist environmental training manual in Theravāda Southeast Asia and the use of pilgrimage walks or Dhammayeitra to promote environmental awareness – this paper will critically examine the process involved in translating Buddhist environmentalism across sectarian, social, political, and economic borders.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":"19 1","pages":"77-93"},"PeriodicalIF":0.0,"publicationDate":"2018-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43660948","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}
Is it possible to claim ownership of the Buddhist dharma; the teachings of the Buddha? Does a group’s relationship to its cultural productions constitute a form of ownership? Can a religious image be copyrighted? This article will focus on the emergence and transformation of the Moji-Mandala or Gohonzon (御本尊), created by the Japanese monk Nichiren (1222-1282). Nichiren’s followers were persecuted, and some were executed when the scroll was found in their possession. Nichiren’s hanging mandala was previously available only to individuals seriously practicing Nichiren’s Buddhism. Currently, Nichiren’s mandala is reproduced electronically over the internet by websites claiming to represent various Buddhist lay organizations. The digital revolution has increased the ability of individuals to appropriate and profit from the cultural knowledge of religious groups that are largely unprotected by existing intellectual property law.
{"title":"The Buddhist Dharma for Sale: Who Owns the Past? The Internet and Objects of Worship","authors":"Linda S. E. Wallinder-Pierini","doi":"10.5281/ZENODO.1494225","DOIUrl":"https://doi.org/10.5281/ZENODO.1494225","url":null,"abstract":"Is it possible to claim ownership of the Buddhist dharma; the teachings of the Buddha? Does a group’s relationship to its cultural productions constitute a form of ownership? Can a religious image be copyrighted? This article will focus on the emergence and transformation of the Moji-Mandala or Gohonzon (御本尊), created by the Japanese monk Nichiren (1222-1282). Nichiren’s followers were persecuted, and some were executed when the scroll was found in their possession. Nichiren’s hanging mandala was previously available only to individuals seriously practicing Nichiren’s Buddhism. Currently, Nichiren’s mandala is reproduced electronically over the internet by websites claiming to represent various Buddhist lay organizations. The digital revolution has increased the ability of individuals to appropriate and profit from the cultural knowledge of religious groups that are largely unprotected by existing intellectual property law.","PeriodicalId":37110,"journal":{"name":"Journal of Global Buddhism","volume":"19 1","pages":"95-111"},"PeriodicalIF":0.0,"publicationDate":"2018-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48871369","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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