To be or not to be: Buddhist selves in Toronto

Buddhist identity: a Buddhist by any other name?When we talk about a ‘Buddhist’ or ‘Buddhists’ in Canada and the United States, what exactly is our referent—a label or category, an identity, or perhaps something more? Is the term ‘Buddhist’ signifying a reified object (or subject?), one that subsumes all sorts of practices, beliefs, philosophies, and preconceptions under its umbrella? Or can the term be used to signify choice, personal commitment, motivation, partiality, and perhaps even struggle? We have a great many labels and categorizations of the differences among and between Buddhists, but can we really assume that the term ‘Buddhist’ itself is unproblematic? Calling someone a Buddhist in the West, or ‘naming’ them as such, appears initially and on the surface a fairly straightforward undertaking. And yet, the very act of naming itself is a composite of assumptions and expectations. In much of the anthropological literature on initiation rituals, the act of naming has been construed as more-or-less a societal quest for order and control of the individual. Naming marks who is ‘in’ and who is ‘out’. Being named is an important marker of social identity, socialness, and social belonging (inter alia, Jell-Bahlsen 1989; Jacquemet 1992; Cohen 1994).     

Spiritual Coping in American Buddhists: An Exploratory Study

Researchers in the United States have examined spiritual coping in Christians, Jews, Hindus, and Muslims, but rarely Buddhists. Using qualitative methodology, the present study represents an initial investigation into Buddhist forms of coping. Twenty-four Buddhists from across the United States were interviewed by phone, examining how their spirituality is used to cope with stress. Thematic analyses revealed six forms of Buddhist coping—right understanding, meditation, mindfulness, spiritual struggles, morality, and finding support in one's sangha. Implications of the study are discussed, including possibilities for future research on Buddhist coping.     

Validation of a Buddhist Coping Measure Among Primarily Non‐Asian Buddhists in the United States

Researchers have developed scales to measure religious coping among Christians, Jews, Muslims, and Hindus. However, there is no quantitative measure of religious coping for Buddhists. The present study describes the development and initial validation of a scale of Buddhist coping (BCOPE). Eight hundred sixty participants in the United States completed the BCOPE along with demographic information and scales of adjustment to stress. Construct validity of the BCOPE is demonstrated through exploratory and confirmatory factor analyses, which reveals 14 types of Buddhist coping. BCOPE subscales exhibited criterion validity through significant correlations with outcome measures. The BCOPE has incremental validity, predicting adjustment over and above demographic and global religious measures. The research and practical implications of the BCOPE are discussed.     

Religion and Ethnicity Among New Immigrants: The Impact of Majority/Minority Status in Home and Host Countries

Research shows that religion continues to be an important identity marker for new immigrants in the United States. However, immigrant groups differ in the ways they integrate religious and ethnic identities and the emphasis they place on each. In this paper, we argue that majority or minority status of their religious affiliation in the home and host countries is an important, but overlooked, factor in understanding strategies concerning religious and ethnic identities. By comparing two Chinese congregations, a Chinese Buddhist temple and a Chinese Christian church in Houston, Texas, we analyze what happens when an immigrant group moves from majority status in the home country to minority status in the United States (Chinese Buddhists) and when a minority group (Chinese Christians in China) become part of the Christian majority in the United States. We conclude by arguing the importance of going beyond U.S. borders and taking into account factors in their home countries in attempts to understand patterns of adaptation of the new immigrants.     

Third‐Party Dispute Resolution in India and the United States1

This study investigates the dispute‐resolution approaches of 50 Indian panchayats (a team of 5 male elders), 50 Indian elders, and 50 U.S. informal mediators. A literature review as well as preliminary interviews with Indian students in the United States (n = 90) and with villagers in India (n = 60) established that Indian villagers rely principally on a panchayat or male elder to handle their disputes. Our subsequent study of panchayats and elders in India indicated that they do manage disputes and that their approaches differ in several distinctive ways. Subsequent qualitative and quantitative comparisons of the Indian elders' techniques with those of the U.S. mediators indicated that Indian elders were more assertive in their approaches.     

Buddhists and Buddhism in the United States: The Scope of Influence

Researchers have speculated about the growing influence of Buddhists and Buddhism in the United States, but little has been done to estimate the scope of this influence or to consider alternative ways of understanding it. We present data collected from a large, nationally representative survey completed in 2003. The data show that one American in seven claims to have had a fair amount of contact with Buddhists and that one person in eight believes Buddhist teachings or practices have had an important influence on his or her religion or spirituality. We describe three perspectives from which variations in exposure to Buddhists and being influenced by Buddhism may be understood: two versions of the "strictness hypothesis" from the religious economies literature and a broader argument about institutional embeddedness. We find empirical support for each of the three perspectives.     

How the Swans Came to Lake Michigan: The Social Organization of Buddhist Chicago

An analysis of the social organization of Buddhist groups and networks in metropolitan Chicago sheds light on the social organization of Buddhism and other new religions in American cities generally. Following an overview of the history and geography of Buddhist Chicago, this essay examines the dynamics underlying the emergence of local Buddhist groups and networks under two main headings: religious identities and sociological factors. First, Buddhism's various branches, traditions, and lineages are discussed; sociological factors discussed include organizational types, ethnic/racial distinctions, sociological functions played by Buddhism for “culture Buddhists” and “convert Buddhists,”and the role of local social dynamics in the emergence, proliferation, and interaction of Buddhist groups. As the field of American Buddhist studies enters a period of renewed productivity, this essay offers a conceptual framework for understanding major issues that can benefit both researchers within the field and interested social scientists outside of it.     

Gift narration: dynamic themes of reciprocity,debt, and social relations in Theravāda Buddhist Myanmar

ABSTRACT

Scholarly studies of Buddhist gift-giving have explored the many ways in which gifts are or are not reciprocal. This topic is revisited in this article by the author drawing greater attention to the practice of narration. Instead of understanding Buddhist words about dāna as representing religious doctrines or the experience of its social practice, the author considers how Buddhists narrate dāna as a means of maintaining relationships with self and others. Examining narratives of one monastic gift-recipient, meanings of dāna and moral principles of gift-giving are shown to vary alongside shifting relations between givers and receivers. This case suggests that themes of reciprocity are most salient when narrators grapple with interpersonal threats. Offering possible interpretations of this correlation, the author argues how reciprocal forces could be external social conditions to which narratives respond as well as created ex nihilo through the practice of narration as a strategy of ordering interpersonal conflicts potentially unrelated to reciprocity.     

Religious perceptions of alcohol consumption and drinking behaviours among religious and non-religious groups

Evidence indicates that religious involvement is associated with lower levels of alcohol consumption. However, mechanisms underlying the specific effects of religion on alcohol behaviours are still not entirely clear. This study examined potential differences in religious perceptions of alcohol consumption (RePAC) among Christian, Buddhist, Muslim, and non-religious individuals, and between Catholic and Baptist Christian denominations. We also assessed whether these perceptions were associated with quantity and frequency of drinking. Participants (N?=?495; 79% female) aged 18 and above completed self-report measures of alcohol consumption and religious perceptions of alcohol use. Findings indicated that non-religious individuals and Buddhists reported higher RePAC scores (i.e., more favourable attitudes toward alcohol use), followed by Christians and then Muslims. Drinking quantity was more strongly associated with RePAC for Buddhists and Christians than the same association for non-religious participants. These results provide preliminary evidence linking religious perceptions of alcohol to drinking behaviours across religious affiliations.     

Trends in Graduate Training in Social Psychology: Training Social Psychology's Trainers

We examine social psychology graduate training in the United States by analyzing the faculty members in doctoral degree-granting programs, using archival sources. About 500 full-time faculty work in the 105 social psychology doctoral programs in the United States. These faculty hold Ph.D.'s from 74 different U.S. (and 11 non-U.S.) social psychology programs, with a median degree receipt date of 1983. Increasing numbers of women faculty attain positions in doctoral programs in social psychology; in our sample, 48% of women received Ph.D.'s after 1990, compared to 30% for men. We examine 29 programs that provided 2 or more training faculty, from 1950–1990 and 1991–2004. The data demonstrate both stability and change in graduate training—programs that produced the majority of graduate trainers during the post-WWII period continue to produce new graduate trainers (ρ = .40, p < .05), though the creation of graduate trainers currently spreads across a larger array of programs. Average GRE scores of a training program's students does not predict a given program's likelihood of placing students in training positions.     

A modern meditation on death: identifying buddhist teachings in George A. Romero's Night of the Living Dead

A confluence of increasing interest in popular culture as a source for religious inspiration and the growing interest, both popular and scholarly, in zombie-fiction bring together several possibilities for scholarship in the context of religious studies. This paper will present one aspect of the zombie-craze in the light of Buddhist philosophy. The Buddha taught that the illusion of self-ish-ness, and resulting attachments, are the greatest hurdles to achieving nibbana. Through meditating on the decomposing corpse, Buddhists may come to realize the Ten Impurities of the Body, and so come to grips with the impermanence of the self. I will illustrate how George Romero's Night of the Living Dead, recognized as the watershed film of the modern zombie sub-genre, unintentionally conveys the Buddhist teachings of dukkha (suffering by attachments), anatta (no-self), and anicca (impermanence).     

Internal Diversity in Buddhism: Comparing the Values of Buddhist Teens Raised by Heritage and Convert Parents

Self-assigned religious affiliation has been linked to different extents with other aspects of religiosity in Christians, but this correlation has not previously been studied for Buddhists. In this study, relevant attitudes were examined through focus groups conducted with 75 heritage- and convert-raised Buddhist teenagers at seven British locations. Issues investigated included identity, spirituality, congregational participation, hopes, worries, fears, parents, friends, substance use, and right and wrong. Similarities between the two groups did not particularly show Buddhist content. Contrasts included values concerning life after death, Buddhist identifiers, place of congregation, hopes, parental formality, spiritual teachers, femininity, meditation and the Sangha, alcohol and marijuana. The recommendations arising from this study are that social policy-makers working with religious identifiers would benefit from having awareness of the complex dynamic of religious styles in respect of Buddhism, shown in this research, and that future research on Buddhist identity and values should be clearly qualified by considerations of religious style.     

EMBODIMENT AND REBIRTH IN THE BUDDHIST AND HINDU TRADITIONS

The belief that humans are more than their bodies is to a large extent represented in the Hindu and Buddhist traditions by the notion of rebirth, the main difference being that the former envisages a more corporeal continuing entity than the latter. The author has studied the manner in which exposure to science at a postgraduate level impinges on belief in rebirth at universities and institutes in India and Thailand. Many Hindu and Buddhist scientists tend to believe less in a reincarnating entity because of their scientific work, but Buddhists can point to their empty self doctrine, which has resonances with models of an extended self, rejecting the notion of a core self (anattā) and replacing it with a system of interdependent parts (pa?icca samuppāda), which governs previous and future lives.     

A Lockean Argument for Black Reparations

This is a defense of blackreparations using the theory of reparations setout in John Locke's The Second Treatise ofGovernment. I develop two mainarguments, what I call the ``inheritanceargument' and the ``counterfactual argument,'both of which have been thought to fail. In nocase do I appeal to the false ideas that presentday United States citizens are guilty ofslavery or must pay reparation simply becausethe U.S. Government was once complicit in thecrime.     

Evidentiary Symbiosis: On Paraethnography in Human–Microbe Relations

Though microbial infections are central concerns for public health workers in urban Nicaragua, health workers there rarely if ever speak of the existence of a ‘microbiome’ when they address such problems. Among scientists and the public in the United States, on the other hand, the microbiome, seen as the ‘internal ecosystem’ that regulates the workings of human guts, is a regular topic of conversation. This raises questions about how one might go about doing a social study of the microbiome in places where it does not (yet) exist as a category of expert practice or public discourse. Evidence from Nicaragua and the United States highlights two sites at which experts engage people in research and discussion about microbial ecologies. In their work, U.S. microbiome scientists and Nicaraguan public health workers both engage in ‘paraethnography,’ the practice of collecting and analyzing qualitative information that does not fit into statistical or other kinds of scientific models. In the United States, paraethnography has driven both traditional scientific experiments on the microbiome and online, crowd-sourced experimental platforms for collecting and analyzing information about gut microbes. In Nicaragua, hygienists generate paraethnographic evidence through word-of-mouth, radio, and print media. A comparison between the work of U.S. scientists and that of Nicaraguan hygienists suggests three different ways (commensal, parasitic, and mutualistic) in which the cultural/interpretive evidence of paraethnography interfaces symbiotically with the quantitative/statistical evidence of bioscience. Attention to evidentiary symbiosis provides insights into the operations of publicly oriented science under conditions of bodily and planetary uncertainty.     

The Importance of Social Context in Cross-Cultural Comparisons: First Graders in Colombia and the United States

The authors explored the cultural constructs of individualism and collectivism by investigating the prosocial behavior of 1st graders (N = 202; 110 girls, 92 boys) in countries typically classified as collectivist (Colombia, South America) and individualist (United States). Contrary to expectations. U.S. children shared more than Colombian children did. However, U.S. children were more likely to take candy from another child without permission (demonstrating individualism). Results indicated that in both countries sharing was greater with friends than with other fellow classmates, and children frequently reported friendship as the reason they shared. Findings support the importance of the social context, such as the relationship between participants, in cross-cultural research and suggest that simple dichotomies of culture often overlook complex associations between culture and behavioral differences.     

I Share,Therefore I Am: A U.S.−China Comparison of College Students' Motivations to Share Information About Climate Change

This study examines social cognitive factors that influence information sharing related to climate change. Survey data were collected in the United States and China. Social and epistemic motivations, negative emotion, and information seeking were significant predictors of information sharing in the U.S. sample. In the Chinese sample, however, social motivation and information seeking were the only significant predictors. These results suggest that psychological collectivism fosters information sharing. For theory development purposes, these findings suggest that besides information seeking and processing, the Risk Information Seeking and Processing model could account for information sharing as well, although evidence only surfaced in the U.S. sample. Practically, this study offers important pathways to improve information sharing related to climate change in the public sphere.     

EXAMINING THE BODHISATTVA'S BRAIN

Owen Flanagan's The Bodhisattva's Brain aims to introduce secular‐minded thinkers to Buddhist thought and motivate its acceptance by analytic philosophers. I argue that Flanagan provides a compelling caution against the hasty generalizations of recent “science of happiness” literature, which correlates happiness with Buddhism on the basis of certain neurological studies. I contend, however, that his positive account of Buddhist ethics is less persuasive. I question the level of engagement with Buddhist philosophical literature and challenge Flanagan's central claim, that a Buddhist version of eudaimonia is a common core conception shared by all Buddhists. I argue that this view is not only a rational reconstruction in need of argumentation but is in tension with competing Buddhist metaphysical theories of self, including the one Flanagan himself endorses.