The Buddha was a devoted nationalist: Buddhist nationalism,ressentiment, and defending Buddhism in Myanmar

Since 2012, Buddhist nationalist movements – especially the 969 movement and Ma Ba Tha – have emerged in Burma/Myanmar seeking to defend Buddhism against mainly the Muslim minority, with monks delivering nationalist anti-Muslim sermons to huge audiences. The aim of this article is to demonstrate how a discriminatory nationalist agenda can – by appealing to the common trope of Buddhism-in-danger – appear to be justified to Buddhists. Based mainly on nationalist sermons, as well as on fieldwork and nationalist publications, this article examines discourse on the Buddha as a nationalist. First, it argues that Burmese Buddhist nationalism, analytically, should be understood as a ressentiment ideological discourse that also informs a Buddhist-nationalist discipline claimed to bring karmic merit. Second, it traces the roots of this ideology to the colonial period. Third, the article outlines and seeks to define how ‘Buddhist nationalism’ should be understood in an emic sense.     

Attitudes to cosmetic surgery among ethnic minority groups in Britain: Cultural mistrust,adherence to traditional cultural values,and ethnic identity salience as protective factors

Previous work has suggested that ethnic minority women have more negative attitudes to cosmetic surgery than British Whites, but reasons for this are not fully understood. To overcome this dearth in the literature, the present study asked 250 British Asian and 250 African Caribbean university students to complete measures of attitudes to cosmetic surgery, cultural mistrust, adherence to traditional cultural values, ethnic identity salience, self‐esteem, and demographics. Preliminary analyses showed that there were significant between‐group differences only on cultural mistrust and self‐esteem, although effect sizes were small (d values = .21–.37). Further analyses showed that more negative attitudes to cosmetic surgery were associated with greater cultural mistrust, stronger adherence to traditional values, and stronger ethnic identity salience, although these relationships were weaker for African Caribbean women than for British Asians. These results are discussed in relation to perceptions of cosmetic surgery among ethnic minority women.     

Child maltreatment as a global phenomenon: From trauma to prevention

Past studies have clearly showed the negative impact of neglect and abuse on child development at both the psychological and neurobiological levels. To date, many studies have focused on identifying risk and protective factors occurring at all levels of the ecology. However, more distal‐level variables, such as culture and ethnicity, have not been studied as much as those of more proximal levels; yet studies in Western countries have consistently found an overrepresentation of child maltreatment reports among ethnic minority groups. In this commentary, we reflect on a series of articles examining maltreatment from a crosscultural perspective and using samples of diverse countries. Taken together, studies in this special section document the terrible fact that maltreatment is a global phenomenon. Through a summary of these studies’ main findings and concerns, we highlight four key points that we believe are important to consider for future research and intervention efforts.     

What is the key to culturally competent care: Reducing bias or cultural tailoring?

Objective: To gain a better understanding as to whether disparities in patient–provider relationships arise from ethnic minority patients being treated differently than European American patients while they would prefer to be treated the same, or whether disparities arise when ethnic minority patients are treated the same as European American patients while they would prefer to be treated differently.

Method: African-American, Latina/Latino and European American community members were recruited to participate in one of 27 focus group discussions. Topics included what made a good or bad relationship with a doctor and what led one to trust a doctor. A thematic analysis was conducted using NVivo 10.

Results: Patients of all groups described experiences that reflected the concepts of patient-centred care, such as wanting a clinician who is attentive to patients’ needs. African-American patients reported experiences they viewed as discriminatory. Some African-American patients felt it was appropriate to racially/ethnically contextualise their care, and most Latina/Latino patients preferred language/culturally concordant clinicians.

Conclusion: Health care disparities might be reduced through a patient-centred approach to cultural competency training, general knowledge of the cultural context of clinicians’ patient population, and attention to the effects of racial bias and discrimination among both clinicians and non-clinical staff.     

Food,faith, social service and institution building: the Annamrita programme of the Hare Krishna movement in India

Based on fieldwork with the Annamrita programme, a food-based social service of ISKCON or the Hare Krishna movement in India, I look at the intricate connection between food, faith, social service and institution building. Formally known as the ISKCON Food Relief Foundation, the Annamrita programme has partnered with the government’s midday meal scheme for school children. From the point of view of sociology of food and sociology of religion, I propose that food is a cultural, moral and emotional investment for ISKCON. I describe how a faith-based social service through the instrument of food becomes a mode of bridging and institution building. The governmentality of this food service and the sacred public–private partnership is a specific kind of cultural and macroeconomic intervention in a resource-limited setting such as India. Camouflaged and embedded in this programme is an element of cultural hegemony and a Krishna consciousness-governed nationalism, with the ideas of the nation as a sacred land. Krishna is considered as the vanguard of sacralisation and the faith messages of ISKCON inevitably accompany the service package.     

Creating inclusive identity narratives through participatory action research

This paper describes the process and outcomes of Voices, a participatory action research project aimed to disrupt divisive ethnic identity narratives among youth living amidst protracted ethnic conflict. The project took place in the Garo Hills region of Northeast India, a site of protracted ethnic conflict. Moving away from crisis‐based approaches, this paper explores the conflict transformative potential of participatory action research, specifically its effectiveness in facilitating civic engagement across ethnic lines. The findings indicate that young people's involvement in the project afforded them an opportunity to engage with local community concerns outside of polarized ethnic identity narratives. This involvement facilitated three critical outcomes: engagement in social critique, reconfiguration of a more inclusive researcher identity, and adoption of a language of possibility. Based on these findings, it is argued that opportunities for critical community engagement could interrupt divisive ethnic identity narratives and provide turning points for youth to reimagine inclusive social identities.     

Do Jews Feel Like Outsiders in America? The Impact of Anti‐Semitism,Friendships, and Religious Geography

While once the archetypical outsiders, most Jews today do not feel like outsiders in the United States. Using the 2001 National Jewish Population Survey, we examine the factors that differentiate those who feel like outsiders from those who do not. We find that feeling like an outsider is largely associated with having experienced anti‐Semitism, the number of Jews living nearby, the proportion of a respondent's friends’ that are Jewish, and whether Jews identify with some branch of Judaism versus those who identify as ethnic Jews. Although the effects of discrimination on feeling like an outsider are unsurprising, the smaller but persistent effect of geographic context deserves more attention. Jews feel less like outsiders when they live in places where they can and do have more contact with other Jews. The increased within‐group ties that are possible in areas of greater Jewish concentration appear to facilitate psychological integration into the larger community.     

土家、苗、侗、藏族高中生学业自我的发展特点及对策

采用问卷法对452名民族地区的土家、苗、侗、藏族高中生的学业自我发展特点进行研究,结果表明：（1）土家、苗、侗、藏族高中生的学业自我均处于中等发展水平,民族差异不显著;（2）土家、苗、侗、藏族高中生学业自我总体上性别差异均不显著;（3）除藏族外,其他三民族高中生学业自我的年级差异均不显著,但在学业自我发展的高峰与低谷期上有所差异;（4）除苗、藏族高中生外,土家族和侗族高中生的学业自我均存在显著的城乡差异,农村高中生的学业自我水平均优于城市高中生的。     

民族宗教学的创立

民族宗教学是民族学与宗教学的交叉学科,是一门新兴的人文学科,其主轴是研究民族与宗教的互动关系,其核心理念是:"族教和谐,多元互补"。近些年在中央民族大学"985工程"推动下,课题组开展了民族宗教学的学理的系统研究,推出《民族宗教学导论》专著,初步搭建了民族宗教学的理论框架。本文主要围绕着民族宗教学的研究对象、范围、方法、主要概念和理论体系展开论述,从发生学、历史学、社会学、文化学、政治学等多学科角度介绍民族宗教学的基本议题和思路,并阐述中国宗教生态模式。     

西南少数民族教育价值观的调查研究

在文献综述、开放式问卷和个别访谈的基础上,提出了西南少数民族教育价值观的理论构想,自编了西南少数民族教育价值观量表。约1,500名西南地区少数民族被试接受了测试。研究表明,该量表具有良好的信度和效度,西南少数民族的教育价值观包括教育效用、家族荣誉、个人发展、民族传承等四个维度,西南少数民族群众的教育价值观在性别和年龄不存在显著性差异,在民族和文化程度上存在着显著性差异。