Relevant bibliographies by topics / Buddhists – United States

Academic literature on the topic 'Buddhists – United States'

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Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Buddhists – United States"

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Schoettmer, Patrick. "Zen and the Science of American Politics: Minority Religious Traditions and Political Engagement." Politics and Religion 6, no. 1 (February 6, 2013): 164–85. http://dx.doi.org/10.1017/s1755048312000752.

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AbstractAmerican Buddhism is a phenomenon that allows for the testing of a number of generally-held assumptions about how religion operates within the American context. Due to the fairly de-politicized character of the religion in the United States, Buddhism allows for the examination of religion-qua-religion insofar as its role in the political mobilization of believers. This study finds that Buddhist political engagement is driven in general by private religious practice rather than by communal or small-group religious participation, as social capital-oriented theories of religio-political engagement suggest. Furthermore, this appears likely to be due to the nature of Buddhist adherents in the United States (who are predominantly Caucasian converts to the faith and who enjoy a generally high socio-economic status.) Closer examination of the situation of Buddhists in the United States suggests that the resource-model of civic skill acquisition does hold among the most economically disadvantaged, but that other explanations help us better understand political engagement among more advantaged Buddhists.
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Masatsugu, Michael K. "‘Bonded by reverence toward the Buddha’: Asian decolonization, Japanese Americans, and the making of the Buddhist world, 1947–1965." Journal of Global History 8, no. 1 (February 18, 2013): 142–64. http://dx.doi.org/10.1017/s1740022813000089.

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AbstractThis article examines Asian and Japanese American participation in a post-Second World War global movement for Buddhist revival. It looks at the role that Buddhism and the World Fellowship of Buddhists organization played in shaping transnational networks and the development of a global Buddhist perspective. It contextualizes the growth of a ‘Buddhist world’ within the history of decolonization and Japanese American struggles to reconstruct individual and community identities thoroughly disrupted by the war. The article considers Asian Buddhist approaches toward recognition as national and world citizens rather than colonial subjects and their influence on Japanese American Buddhists’ strategies for combating racial and religious discrimination in the United States. Finally, the article examines how Japanese Americans joined Asian efforts to formulate a distinctly Buddhist response to the Cold War. Buddhists hoped that Buddhism might serve as a ‘third power’ that would provide a critical check on a world increasingly polarized by Cold War politics and threatened by the prospects of nuclear war.
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Johnston, Lucas. "The "Nature" of Buddhism: A Survey of Relevant Literature and Themes." Worldviews: Global Religions, Culture, and Ecology 10, no. 1 (2006): 69–99. http://dx.doi.org/10.1163/156853506776114456.

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AbstractThis paper is a review of the scholarly conversation relating Buddhism to environmental issues, primarily in the United States. Topics of particular concern include important scholarly benchmarks in the field, and the nature of Buddhist ethics. Also considered are the relationships between Buddhism and other schools of thought that have been important in thinking about nature and the environment. In particular I focus on Deep Ecology and related philosophies, Buddhism and Christianity in Process thought, and the relationship between Buddhism and the natural sciences. I outline current practices performed worldwide by people who self-identify as Buddhists that clearly demonstrate environmental consciousness, sometimes actively participating in environmental movements in efforts to resist globalization and, often, Westernization. In the end, this survey perspective illustrates that there is no monolithic Buddhist tradition, but rather a substantial number of adapted (and adapting) Buddhisms.
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Tseng (曾安培), Ampere A. "Buddhist Meditation and Generosity to Chinese Buddhists during the COVID-19 Pandemic." Review of Religion and Chinese Society 9, no. 2 (October 24, 2022): 198–221. http://dx.doi.org/10.1163/22143955-12340006.

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Abstract This article studies the practices of meditation and generosity among Chinese Buddhists in 2020 during the COVID-19 outbreak to provide insight into the interplay of religion, faith, well-being, and the pandemic more broadly, as well as to understand the specific ways in which Chinese Buddhists may draw on their faith to combat the ill effects of the pandemic. In particular, we trace the experience of Chinese Buddhists in mainland China, Taiwan, the United States, and other countries, identifying two popular Buddhist practices: meditation and generosity. We study their motivation for those practices, and the different ways Buddhist sites have sought to remain active in offering services to followers. We explore the role of faith in nurturing resiliency in the Chinese Buddhist community and conclude with specific recommendations for the prosperity of Chinese Buddhism during a pandemic and for leveraging specific tenets of the faith to reduce pandemic risks.
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Masatsugu, Michael K. "““Beyond This World of Transiency and Impermanence””: Japanese Americans, Dharma Bums, and the Making of American Buddhism during the Early Cold War Years." Pacific Historical Review 77, no. 3 (August 1, 2008): 423–51. http://dx.doi.org/10.1525/phr.2008.77.3.423.

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This article examines the growing interest in Buddhism in the United States during the Cold War, analyzing discussions and debates around the authenticity of various Buddhist teachings and practices that emerged in an interracial Buddhist study group and its related publications. Japanese American Buddhists had developed a modified form of Jōōdo Shinshūū devotional practice as a strategy for building ethnic community and countering racialization as religious and racial Others. The authenticity of these practices was challenged by European and European American scholars and artists, especially the Beats, who drew upon Orientalist representations of Buddhism as ancient, exotic, and mysterious. In response, Japanese American Buddhists crafted their own definition of ““tradition”” by drawing from institutional and devotional developments dating back to fourteenth-century Japan as well as more recent Japanese American history. The article contextualizes these debates within the broader discussion of cultural pluralism and race relations during the Cold War.
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McKinley, Alexander. "Fluid Minds: Being a Buddhist the Shambhalian Way." Buddhist Studies Review 31, no. 2 (January 15, 2015): 273–91. http://dx.doi.org/10.1558/bsrv.v31i2.273.

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What are the criteria for counting something as Buddhist? This discipline-defining question has become increasingly perplexing as Buddhism is transmitted across the globe, taking new forms as it adapts to new contexts, especially as non-Buddhists increasingly come to participate in the meditation activities of Buddhist communities in the West. Through an ethnographic analysis of a Shambhala center in the southern United States, this article suggests that the best way to talk about such groups is neither through categorizing membership demographics, nor by ranking the different degrees of Buddhism practiced in Shambhala as more or less authentic, but rather by focusing on how the group ultimately coheres despite inevitable differences in opinion. Thus instead of defining what is ‘authentically’ Buddhist among Shambhalians, this article tracks the manner in which certain Buddhist forms of signification (especially meditation) are shared regardless of personal religious identities, forging a community through common interest.
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Wuthnow, Robert, and Wendy Cadge. "Buddhists and Buddhism in the United States: The Scope of Influence." Journal for the Scientific Study of Religion 43, no. 3 (September 2004): 363–80. http://dx.doi.org/10.1111/j.1468-5906.2004.00240.x.

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Phillips, Russell E., Clara Michelle Cheng, Carmen Oemig, Lisa Hietbrink, and Erica Vonnegut. "Validation of a Buddhist Coping Measure Among Primarily Non-Asian Buddhists in the United States." Journal for the Scientific Study of Religion 51, no. 1 (March 2012): 156–72. http://dx.doi.org/10.1111/j.1468-5906.2012.01620.x.

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Leamaster, Reid J. "A Research Note on English-Speaking Buddhists in the United States." Journal for the Scientific Study of Religion 51, no. 1 (March 2012): 143–55. http://dx.doi.org/10.1111/j.1468-5906.2011.01632.x.

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McNicholl, Adeana. "The “Black Buddhism Plan”: Buddhism, Race, and Empire in the Early Twentieth Century." Religion and American Culture 31, no. 3 (2021): 332–78. http://dx.doi.org/10.1017/rac.2021.16.

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ABSTRACTThis article traces the life of a single figure, Sufi Abdul Hamid, to bring into conversation the history of the transmission of Buddhism to the United States with the emergence of new Black religio-racial movements in the early twentieth century. It follows Hamid's activities in the 1930s to ask what Hamid's life reveals about the relationship between Buddhism and race in the United States. On the one hand, Hamid's own negotiation of his identity as a Black Orientalist illustrates the contentious process through which individuals negotiate their religio-racial identities in tension with hegemonic religio-racial frameworks. Hamid constructed a Black Orientalist identity that resignified Blackness while criticizing the racial injustice foundational to the American nation-state. His Black Orientalist identity at times resonated with global Orientalist discourses, even while being recalcitrant to the hegemonic religio-racial frameworks of white Orientalism. The subversive positioning of Hamid's Black Orientalist identity simultaneously lent itself to his racialization by others. This is illustrated through Hamid's posthumous implication in a conspiracy theory known as the “Black Buddhism Plan.” This theory drew on imaginations of a Black Pacific community formulated by both Black Americans and by government authorities who created Japanese Buddhists and new Black religio-racial movements as subjects of surveillance. The capacious nature of Hamid's religio-racial identity, on the one hand constructed and performed by Hamid himself, and on the other created in the shadow of the dominant discourses of a white racial state, demonstrates that Buddhism in the United States is always constituted by race.
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Dissertations / Theses on the topic "Buddhists – United States"

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Matsuyuki, Masami. "AN EXAMINATION OF THE PROCESS OF FORGIVENESS AND THE RELATIONSHIP AMONG STATE FORGIVENESS, SELF-COMPASSION, AND PSYCHOLOGICAL WELL-BEING EXPERIENCED BY BUDDHISTS IN THE UNITED STATES." UKnowledge, 2011. http://uknowledge.uky.edu/edp_etds/1.

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The purpose of this study was to investigate the process of forgiveness and the relationship among state forgiveness, self-compassion, and psychological well-being experienced by Buddhists in the United States. An integral feminist framework was developed for this mixed-method study. For the quantitative component of this study, a convenience sample of 112 adults completed an online survey. Multiple regression analysis was performed to examine: (a) the impact of gender, age, and the years spent in Buddhist practice on state forgiveness and self-compassion; (b) the outcome of psychological well-being in relation to state forgiveness and self-compassion; and (c) self-compassion as a mediator for the relationship between state forgiveness and psychological well-being. Quantitative results indicated: (a) state forgiveness positively predicted psychological well-being; (b) the years spent in Buddhist practice positively predicted self-compassion; (c) self-compassion positively predicted psychological well-being; and (d) self-compassion partially mediated the relationship between state forgiveness and psychological well-being. Age did not predict any of the three primary variables. Gender did not predict state forgiveness. For the qualitative component of this study, this researcher purposefully selected four adults from a local Buddhist community in central Kentucky and conducted two in-depth interviews to explore their subjective experiences of forgiveness within their own contexts. A holistic-content narrative analysis revealed unique features of each interviewee’s forgiveness process interwoven with the socio-cultural, family and relational contexts. From a phenomenological analysis, common themes and elements of the interviewees’ forgiveness processes emerged. Qualitative findings corresponded to the quantitative results concerning state forgiveness as a route to psychological well-being, the positive relationship between Buddhist practice and compassion, and the role of self-compassion in the relationship between state forgiveness and psychological well-being. Qualitative findings also suggested the following. First, two-way compassion toward self and the offender was a facilitating factor for forgiveness that may be unique to Buddhists. Second, one’s actual experience of forgiveness may encompass not only cognitive, affective, and behavioral changes, but also transformation of self and perspective on meaning and purpose in life. Third, Enright and his colleagues’ (1998) stage and process models of forgiveness were useful to understand Buddhists’ experiences and processes of forgiveness.
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Charles, Martine Aline. "The experiences of women survivors of childhood sexual abuse who practice Buddhist meditation." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ56525.pdf.

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JAKUBOWSKI, SUSAN L. "THE GEOGRAPHY OF TIBETAN BUDDHIST PRACTICE CENTERS IN THE UNITED STATES: WHERE CAN I GET SOME ENLIGHTENMENT?" University of Cincinnati / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1179428057.

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Jakubowski, Susan L. "The Geography of Tibetan Buddhist Practice Centers in the United States where can I get some enlightenment? /." Cincinnati, Ohio University of Cincinnati, 2007. http://www.ohiolink.edu/etd/view.cgi?ucin1179428057.

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Thesis (M.A.)--University of Cincinnati, 2007.
Title from electronic thesis title page (viewed July 23, 2007). Includes abstract. Keywords: Tibetan Buddhism, Buddhism, Geography of Religion Includes bibliographical references.
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Falk, Jane E. "The Beat Avant-Garde, The 1950's, and the Popularizing of Zen Buddhism in the United States." The Ohio State University, 2002. http://rave.ohiolink.edu/etdc/view?acc_num=osu1363621100.

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Harmsworth, Thomas. "Gary Snyder's green Dharma." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:e4c2e123-0b71-45c9-8535-eb09ac8cfa15.

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Twentieth-century environmentalist discourse often laid the blame for environmental degradation on Western civilization, and presented the religious traditions of the East as offering an ecocentric antidote to Western dualism and anthropocentrism. Gary Snyder has looked to Chinese and Japanese Buddhism to inform his environmentalist poetry and prose. While Snyder often writes in terms of a dualism of East and West, he synthesizes traditional forms of Buddhism with various Western traditions, and his green Buddhism ultimately undermines more simplistic oppositions of East and West. The first chapter reads Snyder's writing of the mid-1950s alongside several of his West Coast contemporaries - Kenneth Rexroth, Allen Ginsberg, Michael McClure, Philip Whalen and Jack Kerouac - showing that these writers evoked the natural world together with Buddhist themes before the advent of the modern environmental movement in order to mount a critique of Cold War American culture. Snyder's early interest in Buddhism was motivated largely by translations of Chinese poetry and Chapter Two examines his own translations of the Tang Dynasty poet Hanshan. In Snyder's translations and contemporaneous original poetry, Buddhist poetics mingle with American conceptions of wilderness. Chapter Three shows how Snyder's Buddhism was influenced by Anglophone writers such as D.T. Suzuki and Alan Watts, and argues that from the late 1960s Snyder aimed to Americanize Buddhism as ideas of localism became more central to his environmentalism. Chapter Four examines Snyder's synthesis of Hua-yen Buddhism and Western scientific ecology in the 1970s and 1980s. Chapter Five examines 'The Hokkaido Book,' an unfinished prose work on environmental attitudes in the Far East in which Snyder considers the relationship between the civilized and the primitive. Chapter Six examines the influence of Chinese landscape painting and Japanese No drama, two forms steeped in Buddhist ideas, on the poems of 'Mountains' and 'Rivers Without End'.
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Farrelly, Paul James. "Spiritual Revolutions: A History of New Age Religion in Taiwan." Phd thesis, Canberra, ACT : The Australian National University, 2017. http://hdl.handle.net/1885/136199.

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My thesis is a cultural history of New Age religion in Taiwan. I focus on C.C. Wang (1941-) and Terry Hu (1953-), the two earliest and most prolific sinophone proponents of a ‘Xinshidai [New Age]’. I consider their lives (as New Agers) and written works (as New Age figures), concentrating on the period to 2000. In this thesis I explore how Wang and Hu introduced New Age religion to Taiwan through analysis of their publicly available writings and translations. In chronologically examining their life experiences and the various ideologies that they gradually wove into their work, I demonstrate the agency of these two women as New Age innovators and show how they represented their own lives as evidence of the transformational efficacy of New Age religion for modern Taiwanese women. Raised in a family who escaped from China and then converted to Catholicism, Wang’s most important contributions are her translations of Jane Roberts’s Seth books (beginning in 1982). These continue to be popular with readers and have inspired a new generation of teachers and students. She also translated internationally popular texts such as Kahlil Gibran’s The Prophet (1970) and Neale Donald Walsch’s Conversations with God (1998). Viewing this work alongside her efforts in beginning the Fine Press’ New Age Series (1989-) and establishing the Chinese New Age Society (1992), her publisher described her as “the mother of the New Age in Taiwan” (2012). Wang began developing expertise on American culture when raising a family there in the mid 1960s and again for much of the 1970s. She used these domestic experiences as the basis of her burgeoning literary career. An important part of Wang’s oeuvre are the monthly columns she published pseudonymously in The Woman and China Ladies between 1969 and 1981. In these columns Wang not only established herself as a trans-Pacific expert of everyday life techniques (especially regarding relationships and parenting), she also articulated the psychological unease that she would later seek to remedy through spiritual exploration and, ultimately, in translating New Age books. Her early work is notable for both illustrating a particular type of modernity available to young urban females and for establishing the nurturing and inquisitive spirituality she would later disseminate widely. Already interested in the type of ideas discussed in the New Age, it was only after a life-altering encounter with a Seth book in a California library in 1976 that Wang began exploring the New Age more deeply. She eventually discovered Shirley MacLaine’s Out on a Limb (and later wrote the preface to the 1986 Mandarin translation), which she described as inspiring and “a book of enlightenment.” Hu was born to a politician father who also escaped from China. She learnt English as a child and developed a fascination with American culture. After a short stint in New York’s bohemian Greenwich Village in the early 1970s, she soon became a film star in Taiwan. She featured in several dozen movies and was briefly married to the author Li Ao (b.1935). She retired from acting in 1988 and devoted her energy to translating New Age texts, especially the work of Jiddu Krishnamurti (1895-1986) who she depicted as a “New Age Buddhist.” Throughout her careers as an actor and author Hu appeared as an archetype of the global, modern and, ultimately, spiritually sophisticated woman. Hu’s individual identity was strongly grounded in the social context of Taiwan’s elite, and she increasingly blended martial law-era Chineseness and her celebrity status with American post-hippie spiritual trends. Her multifaceted and evolving identity augments dominant identity and gender discourses in Taiwan and binds her into the New Age’s transnational web of religious innovation and personal transformation.
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Chou, I.-Ling. "Public relations plan for nonprofit organization: Tzu Chi Foundation." CSUSB ScholarWorks, 2003. https://scholarworks.lib.csusb.edu/etd-project/2470.

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McIvor, Paul. "Outsider Buddhism : a study of Buddhism and Buddhist education in the U.S. prison system." Diss., 2011. http://hdl.handle.net/10500/5105.

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Buddhist prison outreach is a relatively recent development, in the United States of America and elsewhere, and has yet to be chronicled satisfactorily. This thesis traces the physical, legal and social environment in which such activities take place and describes the history of Buddhist prison outreach in the USA from its earliest indications in the 1960s to the present day. The mechanics of Buddhist prison outreach are also examined. Motivations for participating in Buddhist prison outreach are discussed, including Buddhist textual supports, role models and personal benefits. This paper then proposes that volunteers active in this area are members of a liminal communitas as per Victor Turner and benefit from ‘non-player’ status, as defined by Ashis Nandy. The experiences of the inmates themselves is beyond the scope of this thesis.
Religious Studies and Arabic
M.A. (Religious Studies)
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"The Greening of the Dhamma: Engaged Buddhist Environmentalism in the United States and Thailand." TopSCHOLAR, 2005. http://digitalcommons.wku.edu/stu_hon_theses/13.

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Books on the topic "Buddhists – United States"

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Mann, Gurinder Singh. Buddhists, Hindus, and Sikhs in America: A short history. New York: Oxford University Press, 2007.

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An American's journey into Buddhism. Jefferson, N.C: McFarland & Co., 2008.

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1975-, Loundon Sumi, ed. The Buddha's apprentices: More voices of young Buddhists. Boston: Wisdom Publications, 2006.

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Faith: Trusting your own deepest experience. New York: Riverhead Books, 2002.

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Black ants and buddhists: Thinking critically and teaching differently in the primary grades. Portland, Me: Stenhouse Publishers, 2006.

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In my own way: An autobiography, 1915-1965. 2nd ed. Novato, Calif: New World Library, 2007.

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Shin, Nan. Diary of a Zen nun. London: Rider, 1987.

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Dreaming me: An African American woman's spiritual journey. New York: Riverhead Books, 2001.

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Dreaming me: Black, Baptist, and Buddhist: one woman's spiritual journey. Boston: Wisdom Publications, 2008.

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Peter, Lorie, and Foakes Julie, eds. The Buddhist directory: United States of America & Canada. Boston: Charles E. Tuttle, 1997.

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Book chapters on the topic "Buddhists – United States"

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Hüsken, Ute. "Theravāda Nuns in the United States." In Buddhist Modernities, 243–58. New York : Routledge, 2017. | Series: Routledge studies in religion ; 54: Routledge, 2017. http://dx.doi.org/10.4324/9781315542140-14.

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Giraldi, Tullio. "The Marketing of Mindfulness in Great Britain and the United States." In Psychotherapy, Mindfulness and Buddhist Meditation, 109–41. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-29003-0_6.

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Zhang, Fan. "A Brief History of Modern Zen Buddhism in the United States." In Building and Negotiating Religious Identities in a Zen Buddhist Temple, 17–38. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-8863-7_2.

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Vesely-Flad, Rima. "The Tradition of Buddhism." In Black Buddhists and the Black Radical Tradition, 35–67. NYU Press, 2022. http://dx.doi.org/10.18574/nyu/9781479810482.003.0002.

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Chapter 1 provides a social history of Buddhism, including the story of the Buddha’s enlightenment and the spread of Buddhism throughout Asia. It explains the emergence of three distinct lineages—Theravada, Mahayana, and Vajrayana—and uplifts the figure of the Bodhisattva. This chapter furthermore chronicles Western engagement with Buddhism, including the development of a nineteenth-century Orientalist lens, Buddhist monastics’ resistance to colonialism, and a set of “streamlined” teachings on meditation adopted by adherents from the United States. This chapter further outlines how white Western practitioners married psychology with Buddhism while dismissing “cultural” practices, leading scholars to designate the emergence of “two Buddhisms” operating in the United States. Critical scholars, in turn, have identified practices of racism and cultural appropriation in American Buddhism and complex dynamics among Asian and Black practitioners. This chapter concludes with the meaning of liberation for Black Buddhist writers, whose publications have significantly expanded since 2016.
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"CHAPTER SIX. Khmer Buddhists in the United States: Ultimate Questions." In Cambodian Culture since 1975, 72–90. Cornell University Press, 2018. http://dx.doi.org/10.7591/9781501723858-009.

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"Chapter Six. “True Buddhism Is Not Chinese”: Taiwanese Immigrants Defining Buddhist Identity In The United States." In North American Buddhists in Social Context, 145–61. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004168268.i-247.39.

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Vesely-Flad, Rima. "Introduction." In Black Buddhists and the Black Radical Tradition, 1–34. NYU Press, 2022. http://dx.doi.org/10.18574/nyu/9781479810482.003.0001.

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The introduction explains the orientation and practices that are distinctive to Buddhist practitioners of African descent. It illuminates how Buddhism and Black Radicalism reinforce one another and how, as traditions, they emphasize distinct aspects of liberation. This chapter further explains the context of colonialism in the United States and the resulting intergenerational trauma. It examines whiteness in convert sanghas and the academic subfield of Buddhism and psychology. It uplifts the importance of stillness in the movement for Black liberation.
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"Part II. Lived Experience of Jewish Buddhists in the United States." In American JewBu, 97–177. Princeton: Princeton University Press, 2019. http://dx.doi.org/10.1515/9780691197814-006.

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Ford, Eugene. "The Buddhist World and the United States at the Onset of the Cold War, 1941–1954." In Cold War Monks. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300218565.003.0002.

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This chapter talks about how the Buddhism of mainland Southeast Asia, the Theravada form of that religion, which is predominant everywhere in the region but Vietnam, interacted in significant ways with Japan's strategy in the Second World War. Most Japanese themselves were nominally Buddhists, though of the Mahayana school (like most Vietnamese). They appealed to sentiments of religious fraternity as part of their crusade to “liberate” the region from European colonialism and replace it with their own colonial system: a Greater East Asian “co-prosperity sphere” dedicated primarily to benefiting Japan. The chapter shows how Thailand had quickly yielded to the superior strength of the Japanese forces and entered into a strategic alliance.
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Vesely-Flad, Rima. "Honoring Ancestors in Black Buddhist Practice." In Black Buddhists and the Black Radical Tradition, 97–135. NYU Press, 2022. http://dx.doi.org/10.18574/nyu/9781479810482.003.0004.

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Chapter 3 examines how Black Buddhists have embraced ancestral practices as they elaborate dharma teachings in convert Buddhist communities. Such practices include storytelling, devotional bowing, drumming, dancing, and chanting as well as honoring African-derived images and ancestors on Buddhist altars. This chapter emphasizes the importance of honoring ancestors and the land within different lineages as well as practices for incorporating indigenous rituals into Buddhist practices. For indigenous-oriented Buddhist practitioners, the history of ancestors carries meaning for themselves, their family members, and their broader community. Furthermore, the courage, determination, and perseverance embodied by ancestors are mirrored in the resilience of the land to withstand natural forces. Even when African Americans acknowledge their complex relationship with the land of the United States—land they were violently made to work as enslaved peoples to garner profits for white slaveowners—they acknowledge the importance of feeling located on land and the presence of First Nation peoples who populated the land prior to colonization. The ability to see the land as sacred, beyond the history of European colonialism, has been incorporated into numerous African American healing initiatives.
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Conference papers on the topic "Buddhists – United States"

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Needham, Susan, and Karen Quintiliani. "Prolung Khmer (ព្រល ឹងខ្មែរ) in Sociohistorical Perspective." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-1.

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In this article we selectively review Cambodia’s history through the lens of Prolung Khmer (ព្រលឹងខ្មែរ, meaning “Khmer Spirit” or “Khmer Soul”), a complex, multivalent ideological discourse that links symbols and social practices, such as Angkor, Buddhism, Khmer language (written and spoken), and classical dance, in an essentialized Khmer identity. When Cambodians began arriving in the United States in 1975, they immediately and self-consciously deployed Prolung Khmer as a means for asserting a unique cultural identity within the larger society. Through diachronic and ethnographic analyses of Prolung Khmer, we gain a holistic understanding of how it serves as an ideological metaphor for Khmer culture.
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