Journal articles: '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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Kittelstrom, Amy. "The International Social Turn: Unity and Brotherhood at the World's Parliament of Religions, Chicago, 1893." Religion and American Culture: A Journal of Interpretation 19, no. 2 (2009): 243–74. http://dx.doi.org/10.1525/rac.2009.19.2.243.

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AbstractWhen the World's Parliament of Religions convened at the Columbian Exposition at Chicago in 1893, it brought together delegates of Judaism, Buddhism, Hinduism, Jainism, Islam, and several varieties of Christianity. Recent critics of the event have noted that the overwhelmingly Protestant organizers imposed their own culturally specific views of what constitutes religion on the non-Christian participants. But the guiding refrain of the Parliament—the unity of God and the brotherhood of man—reflects not only the specifically Social Gospel theology of the Protestant organizers but also a much wider consensus on the proper character, scope, and function of religion in a modernizing, globalizing, secularizing world. Buddhists from Japan, Hindus and Jains from India, and Buddhists from Ceylon actively participated in this international turn toward social religion as a way of pursuing their own culturally specific claims of distinct national identity, while Jews and Catholics in the United States equally adeptly claimed ownership of this central rhetoric of social religion in order to penetrate the American cultural mainstream.

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Tweed, Thomas A. "Why are buddhists so nice? media representations of buddhism and islam in the united states since 1945." Material Religion 4, no. 1 (March 2008): 91–93. http://dx.doi.org/10.2752/175183408x288168.

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Moriya, Tomoe. "D.T. Suzuki at the World Congress of Faiths in 1936." Journal of Religion in Japan 10, no. 2-3 (July 14, 2021): 135–60. http://dx.doi.org/10.1163/22118349-01002001.

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Abstract This paper examines the speeches that D.T. Suzuki presented at the World Congress of Faiths in London in 1936 and analyzes his interactions with Buddhists, sympathizers, and critics in the West during the interwar period. It will uncover how various reactions and historical contexts constructed Suzuki’s discourses, which prepared Suzuki for popularizing Zen in postwar Western countries. Compared to his early years and post-1949 lectures in the United States, as well as his English publications on Mahayana Buddhism, his half-year journey through Europe in 1936 is understudied. With limited access to primary sources in Japanese and English, previous studies tended to label him a “nationalist.” Instead, I analyze Suzuki’s discourses and other newly discovered primary sources from a historical perspective. Through this analysis, this paper will clarify Suzuki’s scheme to present Mahayana Buddhism, particularly Zen, to Westerners during the interwar period.

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Koh, May-Yi, Si-Bao Khor, Kheng-Seang Lim, Si-Lei Fong, Wei-Zhen Low, Li-Ling Yeap, and Chong-Tin Tan. "Use of complementary and alternative medicine among adult with epilepsy - experiences from a single epilepsy center in Malaysia." Neuroscience Research Notes 5, no. 1 (February 7, 2022): 109. http://dx.doi.org/10.31117/neuroscirn.v5i1.109.

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Complementary and alternative medicine (CAM) usage were reported in Europe, the United States of America and monoethnic Asian countries such as Korea and Taiwan. However, limited literature is available on the variability of CAM usage patterns among people with epilepsy (PWE) in a multi-racial country in particular Malaysia. This cross-sectional study assessed the prevalence, types, predictors and impact of CAM use among adult PWE and their adherence to anti-epileptic drugs (AEDs) treatment.140 patients were recruited, with a median age of 37.5 (IQR,28.0-51.5) years, majority female, had secondary or lower education level, earn <USD1077 and seizure frequency of <1 per month. One quarter (25.7%) used CAM for seizure control, of which 94.4% adhered to AEDs treatment while on CAM. Common CAM used were prayers, traditional herbal remedies, massage, and acupuncture. Only 33.3% have discussed CAM usage with their physician. The main reason for CAM usage was patients’ willingness to try other alternatives for seizure control. Although most patients had not used CAM, 20.2% were receptive to using CAM as concomitant treatment. Buddhists were more open to CAM while Muslims uses CAM selectively and avoid amulets, acupuncture, chiropractic, Ayurveda, yoga, and reiki. Logistic regression analysis showed Buddhist’s religion (OR,11.01), Muslims (OR,4.04), ≥1 seizure per month (OR,3.85) and monthly income of ≥USD1077 (OR,2.92) as the predictors for CMA usage. CAM use is common in Malaysia, especially among Buddhists and Muslims, with higher socio-economic status, and uncontrolled seizures. CAM is mostly used to complement but not in replacement of AEDs.

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Ginossar, Tamar, Julian Benavidez, Zachary D. Gillooly, Aarti Kanwal Attreya, Hieu Nguyen, and Joshua Bentley. "Ethnic/Racial, Religious, and Demographic Predictors of Organ Donor Registration Status Among Young Adults in the Southwestern United States." Progress in Transplantation 27, no. 1 (September 20, 2016): 16–22. http://dx.doi.org/10.1177/1526924816665367.

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Context and Setting: New Mexico (NM) is a minority–majority state. Despite its unique cultural characteristics and documented ethnic/racial disparities in deceased organ donation (DOD), past studies did not explore predictors of organ donor registration status (ODRS) in this state. Objectives: This study aimed at identifying demographic, cultural, and religious predictors of ODRS among a diverse sample of young adults in NM. Design: This study focused on recruitment of American Indian, Hispanic, and Asian American participants through online social network sites and university listservs. Participants (N = 602) answered an online survey. The largest racial/ethnic group included American Indians (n = 200). Main outcome measures included ODRS, demographics, religious affiliation, and open-ended question on reasons for objections to DOD. Results: Race/ethnicity, religion, and educational attainment were significant predictors of ODRS. Non-Hispanic whites (NHWs) were most likely to be registered as donors, with no significant difference between NHWs and Asians or Pacific Islanders. Non-Catholic Christians were most likely to be registered donors, followed by Catholics, practitioners of American Indian/Native American traditional religions, and Hindus, with Buddhists the least likely to register. This pattern was consistent with the propensity of individuals from these religious groups to cite religious objections to DOD. Finally, respondents who had graduated from high schools in NM were 2.3 times less likely to be registered as organ donors compared to those who had graduated in other states. Conclusion: This study provides evidence for the need for culturally tailored interventions targeting diverse communities in NM.

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MUKHAMETZARIPOV, ILSHAT A. "RELIGIOUS COURTS IN THE USA AND CANADA: TYPES, MAIN FUNCTIONS AND INTERACTION WITH THE SECULAR STATE." Study of Religion, no. 3 (2020): 88–96. http://dx.doi.org/10.22250/2072-8662.2020.3.88-96.

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The article reveals the current situation around religious courts, arbitrations and mediation institutions in the states of North America, analyzes their structure, main functions and activities. Catholic and Orthodox church courts, courts and mediation institutions in Protestant churches and denominations, rabbinical and Sharia courts, conflict resolution bodies of Buddhists, Hindus, Mormons, Scientologists are active in the United States. Generally, US authorities do not interfere in their activities if there are no violations of the rights and freedoms of citizens, but sometimes at the state level (Arizona, Wyoming, Indiana, Oklahoma, Tennessee, Texas) the use of religious norms in arbitration courts is prohibited. A similar situation has occurred in Canada, where official religious courts operate legally, but in the provinces of Ontario and Quebec the activity of religious courts in the field of family relations was limited (in many respects due to fears of the formation of a parallel “Sharia justice”) The opinions of North American researchers on this issue are divided: some consider the activities of religious courts as a violation of the principle of secularism and think it necessary to ban their activities, others regard them as the realization of religious freedoms and advocate their preservation in the legislative framework...

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Lagos, Danya, and D'Lane Compton. "Evaluating the Use of a Two-Step Gender Identity Measure in the 2018 General Social Survey." Demography 58, no. 2 (February 1, 2021): 763–72. http://dx.doi.org/10.1215/00703370-8976151.

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Abstract In 2018, the General Social Survey (GSS) asked some respondents for their sex assigned at birth and current gender identity, in addition to the ongoing practice of having survey interviewers code respondent sex. Between 0.44% and 0.93% of the respondents who were surveyed identified as transgender, identified with a gender that does not conventionally correspond to the sex they were assigned at birth, or identified the sex they were assigned at birth inconsistently with the interviewer's assessment of respondent sex. These results corroborate previous estimates of the transgender population size in the United States. Furthermore, the implementation of these new questions mirrors the successful inclusion of other small populations represented in the GSS, such as lesbian, gay, and bisexual people, as well as Muslims, Buddhists, and Hindus. Data on transgender and gender-nonconforming populations can be pooled together over time to assess these populations' attitudes, beliefs, behaviors, and social inequality patterns. We identified inconsistencies between interviewer-coded sex, self-reported sex, and gender identity. As with the coding of race in the GSS, interviewer-coded assessments can mismatch respondents' self-reported identification. Our findings underscore the importance of continuing to ask respondents to self-report gender identity separately from sex assigned at birth in the GSS and other surveys.

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Wang, Ching-ning. "Living Vinaya in the United States: Emerging Female Monastic Sanghas in the West." Religions 10, no. 4 (April 4, 2019): 248. http://dx.doi.org/10.3390/rel10040248.

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From late January to early February 2018, the first Vinaya course in the Tibetan tradition offered in the United States to train Western nuns was held in Sravasti Abbey. Vinaya masters and senior nuns from Taiwan were invited to teach the Dharmaguptaka Vinaya, which has the longest lasting bhikṣuṇī (fully ordained nun) sangha lineage in the world. During this course, almost 60 nuns from five continents, representing three different traditional backgrounds lived and studied together. Using my ethnographic work to explore this Vinaya training event, I analyze the perceived needs that have spurred Western Buddhist practitioners to form a bhikṣuṇī sangha. I show how the event demonstrates the solid transmission of an Asian Vinaya lineage to the West. I also parallel this Vinaya training event in the West to the formation of the bhikṣuṇī sangha in China in the 4th and 5th centuries, suggesting that for Buddhism in a new land, there will be much more cooperation and sharing among Buddhist nuns from different Buddhist traditions than there are among monastics in Asia where different Buddhist traditions and schools have been well-established for centuries. This Vinaya training event points to the development of the bhikṣuṇī sangha in the West being neither traditionalist nor modernist, since nuns both respect lineages from Asia, and reforms the gender hierarchy practiced in Asian Buddhism. Nuns from different traditions cooperate with each other in order to allow Buddhism to flourish in the West.

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Salguero, C. "Varieties of Buddhist Healing in Multiethnic Philadelphia." Religions 10, no. 1 (January 13, 2019): 48. http://dx.doi.org/10.3390/rel10010048.

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While an increasing amount of attention has been paid in the last decade to mindfulness meditation, the broader impact of Buddhism on healthcare in the United States, or any industrialized Western countries, is still much in need of scholarly investigation. The current article presents preliminary results from an ethnographic study exploring the impact of a wide range of Buddhist institutions, practices, and cultural orientations on the healthcare landscape of the Philadelphia metropolitan area. By particularly focusing on segments of the population that are non-white and that have limited English language skills, one of the main goals of this project is to bring more diverse voices into the contemporary conversation about Buddhism and wellbeing in America. Moreover, as it extends far beyond the topic of meditation, this study also is intended to highlight a wider range of practices and orientations toward health and healing that are current in contemporary American Buddhism. Finally, this paper also forwards the argument that the study of these activities should be grounded in an appreciation of how individual Buddhist institutions are situated within specific local contexts, and reflect unique configurations of local factors.

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Allendorf, Fred W., and Bruce A. Byers. "Salmon in the Net of Indra: a Buddhist View of Nature and Communities." Worldviews: Global Religions, Culture, and Ecology 2, no. 1 (1998): 37–52. http://dx.doi.org/10.1163/156853598x00046.

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AbstractThe rapid decline of salmon over the last hundred years in the western United States has occurred to a large extent because of the way people have viewed salmon. In this paper, we briefly examine several views of salmon and offer another view, one based on enduring themes of Buddhist thought and practice. We examine the understanding of the interdependence and unity of all things as the common foundation of both Buddhism and ecology. Finally, we provide guidelines for applying this understanding to the conservation of salmon, as well the relationship of humans to 'nature' in general.

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Kalantarova, Olena. "Methodological pluralism through the lens of the buddhist doctrine of time kālacakra: an interview with dr. Jensine Andresen." Filosofska dumka (Philosophical Thought) -, no. 2 (June 12, 2021): 165–83. http://dx.doi.org/10.15407/fd2021.02.165.

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Modern dialogue between Western science and Buddhism raises an enormous range of cognitive issues that require interdisciplinary research. The idea of methodological pluralism (MP) arises here as an effective solution for such projects. Having immersed in the study of the background of its opponent, Western science touched the fairly old and specific way of reality cognition, which in certain aspects actually can be identified as a Tibetan-Buddhist version of the MP. In an interview with the professor from the United States, who for many decades has been engaged in research on the boundaries of various science disciplines, ethics, and religious studies, we tried to clarify the specifics of this so-called version of MP, which is set out in the Buddhist doctrine of time, K lacakra. Texts of this doctrine are included in the corpus of Buddhist canonical literature and form the basis for two classical Buddhist sciences: the science of stars (which is actually “social astronomy”); and the science of healing (which looks like a certain version of “psycho-medicine”). During the interview, we went directly to the possibility of using the Buddhist version of MP at least within the dialogue “Buddhism-Science”, to the need to understand the specifics of such an implementation, and to the mandatory combination of MP with an integrated approach. The interview was intended to raise the question that deals with transgressing the abovementioned dialogue from the “consumer” level (when we are looking for something that could be useful to the Western neuro-cognitivist) to the philosophical one, in order to formulate a criterion for recognizing a different way of thinking, and finally, to move on toward the semantic discussion, without which the integration phase of any kind of MP is impossible.

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Liu, Peng. "Seeking the Dharma on the World Stage: Lü Bicheng and the Revival of Buddhism in the Early Twentieth Century." Religions 10, no. 10 (September 27, 2019): 558. http://dx.doi.org/10.3390/rel10100558.

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This article focuses on the Chinese woman writer Lü Bicheng 呂碧城 (1883–1943) and her relationship with the worldwide movement for the revival of Buddhism in the early twentieth century. Lü rose up in the context of the “new woman” ideal and transcended that ideal as she rejected the dualistic thinking that was prevalent in her time. She embraced both reason and religion, as well as both modern and traditional ideas. Her story demonstrates that religion and the creation of the “new woman” were not mutually exclusive in her life. In the 1920s and 1930s, Lü traveled extensively in the United States and Europe and eventually converted to Buddhism after she witnessed its popularity in the West. During this period, she successfully created a social space for herself by utilizing Buddhist sources to engage in intellectual dialogues on paranormal phenomena and animal protection. At the same time, she carved out a place for Buddhism in the discourse on the convergence and divergence of science and religion after the First World War (1914–1918).

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Armstrong, Thomas. "Backtalk: Keep religion out of mindfulness." Phi Delta Kappan 101, no. 4 (November 25, 2019): 72. http://dx.doi.org/10.1177/0031721719892986.

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Mindfulness practices have become increasingly common in the United States and elsewhere in the world. The fact that mindfulness originally emerged out of Buddhism raises questions about whether public school teachers using it in their classrooms are violating the separation of church and state. Thomas Armstrong argues that contemporary mindfulness rests on a solid foundation of scientific research and can help students improve their self-regulation, executive functioning, sustained attention, and other school-worthy skills. There is a danger, however, that injecting Buddhist or Hindu-associated gestures, postures, words, or concepts into the teaching may violate the First Amendment. Public school teachers are enjoined to be scrupulously vigilant in presenting mindfulness practices in a totally secular way.

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Romano, Lindsay E., and Doris F. Chang. "Right Mindfulness in Teacher Education: Integrating Buddhist Teachings with Secular Mindfulness to Promote Racial Equity." Education Sciences 12, no. 11 (November 2, 2022): 778. http://dx.doi.org/10.3390/educsci12110778.

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Despite decades of reform efforts, disparities in schooling persist based on race, threatening the economic and social wellbeing of the United States. Why are there still significant opportunity gaps despite decades of reform efforts to curb inequities? For one, these efforts often overlook the internal habits of mind, or inner nature of inequity, and the ways in which educators may perpetuate racism through unexamined racial biases. Secular mindfulness and its Buddhist origins could help address these harmful habits of mind and transform systems by providing tools for educators to examine their internalized beliefs around race. Realizing the potential of these practices to combat racial inequities in the classroom requires building a stronger bridge between Eastern Buddhism and the individual psychological emphasis of Westernized mindfulness. This critical theoretical paper will examine opportunities for mindfulness interventions in the United States educational context to address inequities through a deeper integration with Eastern contemplative traditions. Implications for researchers and practitioners will be presented to explore how mindfulness practices in the West might be expanded and utilized in service of racial justice.

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Storch, Tanya. "Buddhist Universities in the United States of America." International Journal of Dharma Studies 1, no. 1 (2013): 4. http://dx.doi.org/10.1186/2196-8802-1-4.

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Dugan, Kate. "Buddhist Women and Interfaith Work in the United States." Buddhist-Christian Studies 27, no. 1 (2007): 31–50. http://dx.doi.org/10.1353/bcs.2007.0009.

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Huang, C. Julia. "Sacred or Profane? The Compassion Relief Movement’s Transnationalism in Taiwan, Japan, Malaysia, and the United States." European Journal of East Asian Studies 2, no. 2 (March 24, 2003): 217–41. http://dx.doi.org/10.1163/15700615-00202003.

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The Buddhist Compassion Relief Foundation (Tzu-Chi or Ciji) is primarily a lay Buddhist movement that focuses on relieving human suffering through secular action. Inspired and led by a Buddhist nun, Compassion Relief is at present the largest formal association in Taiwan, with increasing overseas expansion: in the last decade, Compassion Relief has persistently delivered relief goods to different contents, and overseas Chinese, especially emigrants from Taiwan, have formed branches in 35 countries. Overseas devotees carry out Compassion Relief missions by localising Compassion Relief ’s Buddhist charitable practice in their host societies and by forging and sustaining ties with the headquarters in Taiwan, especially through various forms of so-called ‘homecomings’. To what extent can Compassion Relief ’s overseas expansion be termed a manifestation of Buddhist universalism? To what extent can it be termed a religious-based Taiwan-centred Chinese transnationalism? Based on my field research in Taiwan and among Compassion Relief branches in the United States, Japan and Malaysia, this paper is a preliminary description of the structure of Compassion Relief transnationalism. It will show that this peculiar form of religious transnationalism is global in scope and cultural in form; it is sacred in motif and profane in terms if its practice.

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Monnett, Mikel. "Developing a Buddhist Approach to Pastoral Care: A Peacemaker's View." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 59, no. 1-2 (March 2005): 57–61. http://dx.doi.org/10.1177/154230500505900106.

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As the United States becomes a more multicultural and multireligious society, the ranks of healthcare chaplains are no longer being limited solely to Judeo-Christian clerics. In an effort to increase interfaith understanding and ecumenical awareness, the author presents one model of healthcare chaplaincy that derives itself from a Buddhist perspective and how he uses it in his daily work at a large medical center in the United States.

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Xu, Min. "Chinese art: A survey of collections and research materials in the United States." Art Libraries Journal 39, no. 2 (2014): 43–47. http://dx.doi.org/10.1017/s0307472200018319.

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During the 20th century a range of museums in the United States were engaged in acquiring Chinese art objects, developing major collections of painting and calligraphy, ancient bronze, Buddhist sculpture, ceramics and other decorative arts. Research materials on Chinese art have been collected by art libraries in major museums and the East Asian libraries of the main research universities. The author surveys significant Chinese art collections in museums and research libraries in the United States today.

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Helderman, Ira. "'The Conversion of the Barbarians': Comparison and Psychotherapists’ Approaches to Buddhist Traditions in the United States." Buddhist Studies Review 32, no. 1 (November 26, 2015): 63–97. http://dx.doi.org/10.1558/bsrv.v32i1.27024.

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The use of Buddhist teachings and practices in psychotherapy, once described as a new, popular trend, should now be considered an established feature of the mental health field in the United States and beyond. Religious studies scholars increasingly attend to these activities. Some express concern about what they view as the secularizing medicalization of centuries old traditions. Others counter with historical precedent for these phenomena comparing them to previous instances when Buddhist teachings and practices were introduced into new communities for healing benefit like medieval China. I reveal that a growing number of clinicians also describe their activities in comparison to moments of Buddhist transmission like medieval China. Drawing on the models of scholars like Robert Ford Campany and Pierce Salguero, I outline the possible benefits and limits of such comparisons. I ultimately conclude that scholars use comparison to normalize these contemporary phenomena as cohering to a historical pattern and their interpretations are subsequently employed by clinicians to legitimate their activities.

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WooThak Chung. "Investigation Research on the Korean Buddhist Painting in the United States." Dongak Art History ll, no. 13 (June 2012): 33–63. http://dx.doi.org/10.17300/jodah.2012..13.002.

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Friquegnon, Marie Louise. "Śāntarakṣita on veridical perception." Acta Orientalia Vilnensia 11, no. 1 (January 1, 2010): 37–52. http://dx.doi.org/10.15388/aov.2010.1.3659.

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William Paterson UniversityŚāntarakṣita, an 8th century Indian Buddhist philosopher, united the Cittamātra and the Madhyamaka views into a single system. Consistently following Nāgārjuna, from the point of view of absolute reality he proclaimed all things to be empty and beyond conception. From the point of view of the conventional, he stated that we should understand everything as awareness. Nevertheless, when analysing Cittamātra views on perception, he found them all to be inadequate. Buddhism is usually described as based on two pillars, direct experience and inference. Given Śāntarakṣita’s sharp critique of the veracity of perception, upon which inductive premises are based, how are we to make sense of knowledge on the conventional level? I will attempt to answer this question through an analysis of the ideas of the 11th century philosopher Rongzom and the 19th century philosopherMipham. I will also show the relevance of Śāntarakṣita’s critique of perception today, by comparing it with contemporary Western cognitive science.

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Henning, Joseph M. "“‘Very Beautiful Heathenism’: The Light of Asia in Gilded Age America”." Journal of American-East Asian Relations 26, no. 1 (February 13, 2019): 21–50. http://dx.doi.org/10.1163/18765610-02601004.

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British journalist Edwin Arnold’s The Light of Asia (1879), a book-length, blank-verse poem about the life of Siddhārtha Gautama, triggered an extensive American fascination with Buddhism. Arnold’s sympathetic portrayal of the Buddha enjoyed great popularity in Britain but attracted even more admirers in the United States, where Americans bought dozens of editions. The poem’s popularity, however, also provoked a backlash. While it attracted many Gilded Age Americans, it repelled others who attacked Arnold as a “paganizer.” His success in the United States dismayed Protestant missionaries in East Asia (especially China and Japan) and clergy at home just as they were laboring to spread Christianity abroad. The recognition that “heathenism” was tempting their compatriots came as a shock. The claim that Buddhism offered enlightenment disturbed missionaries and clergy, who attacked it as “a light that does not illumine.” Arnold’s poem triggered a vigorous public discussion of the merits of Buddhism and Christianity. This debate made manifest the spiritual confidence of some Gilded Age Americans and the spiritual uncertainties that beset others regarding the relationships among Buddhism, Christianity, salvation, and civilization.

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Phillips, Russell E., Clara M. Cheng, and Carmen Oemig-Dworsky. "Initial Evidence for a Brief Measure of Buddhist Coping in the United States." International Journal for the Psychology of Religion 24, no. 3 (June 10, 2014): 215–27. http://dx.doi.org/10.1080/10508619.2013.808867.

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Di, Di. "Paths to Enlightenment: Constructing Buddhist Identities in Mainland China and the United States." Sociology of Religion 79, no. 4 (2018): 449–71. http://dx.doi.org/10.1093/socrel/sry003.

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Jones, C. B. "Marketing Buddhism in the United States of America: Elite Buddhism and the Formation of Religious Pluralism." Comparative Studies of South Asia, Africa and the Middle East 27, no. 1 (January 1, 2007): 214–21. http://dx.doi.org/10.1215/1089201x-2006-054.

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Baird, Ian G. "Lao Buddhist Monks' Involvement in Political and Military Resistance to the Lao People's Democratic Republic Government since 1975." Journal of Asian Studies 71, no. 3 (August 2012): 655–77. http://dx.doi.org/10.1017/s0021911812000642.

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There is a long history of Theravada Buddhist monk involvement in militarism in mainland Southeast Asia. Here, I examine recent Lao monk support for political and military activities directed against the communist Lao People's Democratic Republic government and its Vietnamese supporters since 1975. Monks have not become directly involved in armed conflict, as monastic rules do not allow participation in offensive violent acts, or arms trading, but they have played various important roles in supporting armed resistance against the Lao government. Some monks assisting insurgents have been shot in Thailand. Now most of the Lao insurgent-supporting monks live in the United States, Canada, and France, where a few continue to assist the political resistance against the Lao government, arguing that providing such support does not contradict Buddhist teachings. This article demonstrates how Lao Buddhist monks have negotiated religious conduct rules in the context of strong nationalistic convictions.

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Yusuf, Imtiyaz. "Nationalist Ethnicities as Religious Identities." American Journal of Islam and Society 34, no. 4 (October 1, 2017): 112–31. http://dx.doi.org/10.35632/ajis.v34i4.808.

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For centuries, the Rohingya have been living within the borders of the countryestablished in 1948 as Burma/Myanmar. Today left stateless, having beengradually stripped of their citizenship rights, they are described by theUnited Nations as one of the most persecuted minorities in the world. Inorder to understand the complexity of this conflict, one must consider howBurma is politically transitioning from military to democratic rule, a processthat is open (much as was Afghanistan) to competition for resources by internationaland regional players such as the United States, China, India, Israel,Japan, and Australia.1 To be fair, the record of Southeast Asian Muslimcountries with Buddhist minorities is also not outstanding. Buddhist minoritiesidentified as ethnic groups have faced great discrimination in, amongothers, Bangladesh, Malaysia, Indonesia, and Brunei ...

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Bell, Sandra. "““Crazy Wisdom,”” Charisma, and the Transmission of Buddhism in the United States." Nova Religio 2, no. 1 (October 1, 1998): 55–75. http://dx.doi.org/10.1525/nr.1998.2.1.55.

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Prebish, Charles S. "The academic study of Buddhism in the United States: A current analysis." Religion 24, no. 3 (July 1994): 271–78. http://dx.doi.org/10.1006/reli.1994.1023.

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Barnes, M. Elizabeth, Julie A. Roberts, Samantha A. Maas, and Sara E. Brownell. "Muslim undergraduate biology students’ evolution acceptance in the United States." PLOS ONE 16, no. 8 (August 11, 2021): e0255588. http://dx.doi.org/10.1371/journal.pone.0255588.

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Evolution is a prominent component of biology education and remains controversial among college biology students in the United States who are mostly Christian, but science education researchers have not explored the attitudes of Muslim biology students in the United States. To explore perceptions of evolution among Muslim students in the United States, we surveyed 7,909 college students in 52 biology classes in 13 states about their acceptance of evolution, interest in evolution, and understanding of evolution. Muslim students in our sample, on average, did not agree with items that measured acceptance of macroevolution and human evolution. Further, on average, Muslim students agreed, but did not strongly agree with items measuring microevolution acceptance. Controlling for gender, major, race/ethnicity, and international status, we found that the evolution acceptance and interest levels of Muslim students were slightly higher than Protestant students and students who are members of the Church of Jesus Christ of Latter-day Saints. However, Muslim student evolution acceptance levels were significantly lower than Catholic, Jewish, Buddhist, and Hindu students as well as students who did not identify with a religion (agnostic and atheists). Muslim student understanding of evolution was similar to students from other affiliations, but was lower than agnostic and atheist students. We also examined which variables are associated with Muslim student acceptance of evolution and found that higher understanding of evolution and lower religiosity are positive predictors of evolution acceptance among Muslim students, which is similar to the broader population of biology students. These data are the first to document that Muslim students have lower acceptance of evolution compared to students from other affiliations in undergraduate biology classrooms in the United States.

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Knox, Oliver. "THE RELIGION OF NO RELIGION: JUNG’S PSYCHOLOGY IN THE HISTORY OF ZEN BUDDHISM IN THE 20TH CENTURY." Phanês Journal For Jung History, no. 4 (December 4, 2021): 51–81. http://dx.doi.org/10.32724/phanes.2021.knox.

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In the 1930s, Zen Buddhism was hardly known outside Japan. By the 1960s, it had become by far the most popular form of Buddhism in Europe and the United States. Its popularity was born from the general belief that Zen responded to the psychological and religious needs of the individual without incurring the criticisms customarily levelled against religion. Zen was imagined as a practical spirituality that accepted all religions and religious symbols as expressions of a universal psychological truth. Zen was not itself a religion, but a ‘super-religion’ that had understood the inner mechanics of the psyche’s natural religion-making function. Three authors in particular, namely D. T. Suzuki, Friedrich Spiegelberg and Alan Watts, were pivotal in the formation of this narrative. Using Jung’s psychological model as their conceptual basis, they promoted a vision of Zen Buddhism that laid the foundations for the ‘Zen Boom’ of the 1950s and 60s. This article will examine the pivotal role played by Jung’s psychology in the formation of this narrative. KEYWORDS Zen Buddhism, D. T. Suzuki, Alan Watts, Friedrich Spiegelberg, The Religion of no Religion.

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Jevtic, Miroljub. "Multicultural constitutionalism - squaring circle." Medjunarodni problemi 66, no. 3-4 (2014): 249–64. http://dx.doi.org/10.2298/medjp1404249j.

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A number of European countries, as well as the United States, Canada and Australia in the second half of the 20th century, received many immigrants from Hindu, Buddhist and Islamic region. This has created a specific situation which did not exist at the time of the formation of these states. At a time when those states were formed the vast majority of the population belong to the Christian political culture. As a result, secular constitutions were created. Because Christian theology can accept the secular principle of organization of the state .Immigrants have brought their cultural and political model. For example, an Islamic political model excludes secularism and demand theocracy. Thus, if the question of eventual transformation of the constitution is posed autochthon population and Muslims can not make a compromise, if each side insists on its model. This means that the multicultural constitution is impossible.

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Haynes, Sarah. "Grey Matters." Bulletin for the Study of Religion 44, no. 2 (July 14, 2015): 8–10. http://dx.doi.org/10.1558/bsor.v44i2.26097.

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In my 2013 Bulletin blog post on the categorization of religious traditions as eastern or western I focused on my work as an academic studying Tibetan Buddhism in North America and my experiences teaching eastern religions to students at a post-secondary institution in the United States. Expanding on my earlier contribution, here I focus my attention on the challenges and responses related to the east/west taxonomies in the context of my research and teaching.

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Wong, Briana. "Longing for Home: The Impact of COVID-19 on Cambodian Evangelical Life." Studies in World Christianity 26, no. 3 (November 2020): 281–97. http://dx.doi.org/10.3366/swc.2020.0310.

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In Cambodia, the government's response to the COVID-19 crisis intersected with religious practice this year, as April played host both to the Christian Holy Week and the Cambodian New Year holiday, rooted in Cambodian Buddhism and indigenous religions. Typically, the Cambodian New Year celebration involves the near-complete shutting down of Phnom Penh, allowing for residents of the capital city to spend the New Year with their families in the countryside. Many Christians stay with their parents or other relatives, who remain primarily Theravada Buddhist, in the rural provinces throughout Holy Week, missing Easter Sunday services to participate in New Year's festivities at their ancestral homes. In light of the government's precautionary cancellation of the all-encompassing festivities surrounding the Cambodian New Year this spring, Christians who have previously spent Easter Sunday addressing controversial questions of interreligious interaction notably focused this year, through online broadcasting, on the resurrection of Jesus. In the United States, the near elimination of in-person gatherings has blurred the boundaries between the ministry roles of recognised church leaders and lay Christians, often women, who have long been leading unofficial services and devotionals over the phone and internet. In this article, I argue that the COVID-19 crisis, with its concomitant mass displacement of church communities from the physical to the technological realm, has impacted transnational Cambodian evangelicalism by establishing greater liturgical alignment between churches in Cambodia and in the diaspora, democratising spiritual leadership and increasing opportunities for interpersonal connectedness within the Cambodian evangelical community worldwide.

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Nikesh Sharma and Vinod Sharma. "Study of Spiritual Head and Major Departments Under Kashag of Buddhist Government in Exile in India." East Asian Journal of Multidisciplinary Research 1, no. 8 (September 30, 2022): 1673–84. http://dx.doi.org/10.55927/eajmr.v1i8.1161.

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This paper attempts to describe about Buddhism from what has been learned in the different religions in different sessions. It presents an introduction to Budhist spiritual head, major departments under Kashag and institutional departments of Budhist Government in Exile in India. His Holiness the 14h Dalai Lama, Tenzin Gyatso, is the head of state and the spiritual leader of the Tibetan people. On 10 December, 1989, his Holiness was awarded with the Noble peace Prize. Furthermore it will discuss the spread of Buddhism and the diverse sects that developed in South and East Asia including some of their core beliefs and practices. The discourse will then jump to Buddhism present in the western world, specifically in the United States. The Kashag (Cabinet) is the apex executive organ of the Central Tibetan Administration and its members are ministers of the CTA. The Charter of the Tibetans in Exile stipulates that the Kashag should have a maximum of eight members.

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Feener, R., and Philip Fountain. "Religion in the Age of Development." Religions 9, no. 12 (November 23, 2018): 382. http://dx.doi.org/10.3390/rel9120382.

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Religion has been profoundly reconfigured in the age of development. Over the past half century, we can trace broad transformations in the understandings and experiences of religion across traditions in communities in many parts of the world. In this paper, we delineate some of the specific ways in which ‘religion’ and ‘development’ interact and mutually inform each other with reference to case studies from Buddhist Thailand and Muslim Indonesia. These non-Christian cases from traditions outside contexts of major western nations provide windows on a complex, global history that considerably complicates what have come to be established narratives privileging the agency of major institutional players in the United States and the United Kingdom. In this way we seek to move discussions toward more conceptual and comparative reflections that can facilitate better understandings of the implications of contemporary entanglements of religion and development.

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Helderman, Ira P. "Drawing the Boundaries between “Religion” and “Secular” in Psychotherapists' Approaches to Buddhist Traditions in the United States." Journal of the American Academy of Religion 84, no. 4 (February 17, 2016): 937–72. http://dx.doi.org/10.1093/jaarel/lfw003.

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Chandler, David. "Paul Mus (1902––1969): A Biographical Sketch." Journal of Vietnamese Studies 4, no. 1 (2009): 149–91. http://dx.doi.org/10.1525/vs.2009.4.1.149.

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Using recently available archival materials, this essay presents a new,detailed biography of Paul Mus (1902––1969), a brilliant scholar of Buddhism, a brave soldier, and a public intellectual who was out of step with the French establishment in the 1940s and 1950s as an early opponent of the First Indochina War and the French war in Algeria. His profound and timely insights into Vietnamese nationalism, largely ignored at the time, have had a delayed and positive impact on Vietnamese studies in France and the United States.

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Syrtypova, S. K. D. "Interpretation of the image of the Goddess Tara by Zanabazar compared to that by his predecesors and followers (from Sri Lanka to Siberia)." Orientalistica 3, no. 2 (May 31, 2020): 348–78. http://dx.doi.org/10.31696/2618-7043-2020-3-2-348-378.

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In continuation of the study of the art heritage of Zanabazar (1635–1723), we have traced the connection between the textual and art systems of the Buddhist cult ofTaragoddess. This goddess was of particular importance for the master Zanabazar. In his turn, Zanabazar was recognized as the incarnation of the great Tibetan scholar Jetsun Taranatha (1575–1634), whose name means “Protected byTara”. Undur-Gegen Zanabazar had deep spiritual relationship with the Savior Goddess both from his previous incarnations as well as directly transmitted by his teachers, especially the IV Panchen Lama Lobsan Choiky Gyaltsen (1570–1662). The article deals with outstanding sculptural images of Tara by Dzanabazar and also by the artists of earlier times and by the followers of his style who came fromSri Lanka,Nepal,Tibet,Mongolia, Buryatia. The actual objects are currently preserved in various collections throughout the world. Among them that of the British Museum in London, the Metropolitan and the Rudin Museums in the United States, the Potala in Lhasa, the State Hermitage and the Russian Ethnographical Museum in St. Petersburg and Mongolian museums of Ulaanbaatar. Specific examples show how the canonical Buddhist standards of iconography were implemented under the influence of different regional ethnic craft traditions. The works by famous Buddhist artists, such as Sonam Gyaltsen (16th cent.), Choiing Dorje (1604–1664) as well as little-known Buryat masters of the late 19th century were used to compare with the masterpieces by Zanabazar.

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Journal articles on the topic 'Buddhists – United States'

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