Buddhism Annotated Bibliography Adam, J.

Buddhism Annotated Bibliography

Adam, J. "Shaman Channels 12th Century but Adapts to 21st." The New York Times.

Web. 2012 November.

World/asia/07shaman.html?tntemaill=y&_r=1&emc=tnt&pagewanted=all

Asian culture has always been oriented towards nature and the spiritual. These two issues often combine in the shamanistic tradition, which allows enlightened individuals to channel spirits and attempt to contact the living. Chang Yin is one such individual, practicing her shamanistic rituals in the heart of urban Taipei. During the last part of the 20th and certainly the 21st century, many of Taiwan's traditional links with the past have eroded. To rectify this, some modern shamans are bringing their traditions to area where people work -- all in the guise of helping people solve problems. It is interesting to note the Asian view that in the West, people see a psychologist; but in the East, people see a shaman -- perhaps for the same reasons. If the results are similar, then it must work. This is but one example of Ancient traditions being adapted to modern life -- with so many living in urban areas, they have lost some of their traditional culture, and seek to rectify that.

Brown, P. "In the Classroom, a New Focus on Quieting the Mind." The New York Times. 16

June 2007. Web. 2012 November.

In an effort to find alternatives for anger and negative emotions, some schools are turning towards Buddhist meditation to help students "quiet the mind," to focus, and to learn to control their emotions. As part of a five-week pilot study in an Elementary School, meditation coach visited each classroom twice a week, leading a 15-minutes meditation session. Proponents of the study note that parents and teachers constantly tell students to "pay attention," but never how. The idea of calm mindfulness increases the child's ability to focus, stay on topic, and to channel energy more appropriately. This appears to be working, children polled after a few weeks practicing meditation appear to be more compassionate on the playground and at least know the techniques for helping them concentrate in the classroom atmosphere. Yoga and meditative therapy seems to have success with not only students, but with many Westerners who seek to calm the mind and allow for a greater degree of inner peace.

Esposito, et.al. (2010). Religion and Globalization. Chapter Buddhism Under Colonialism.

New York: Oxford University Press, p. 409 p.409.

The story of Buddhism under colonialism was remarkably similar regardless of which colonial power took over which country. Because Buddhism is so different from Christianity as a religion, many of the doctrines were strange and hard to comprehend. Two ideas, rather contrary to Buddhism, were also pushed onto the population while Buddhist temples and monasteries were leveled. The first came from the ideas of the Enlightenment -- science, technology and democracy; the second from the teachings of Christianity that forbade any other spiritual religion including that of a peaceful and egalitarian philosophy. Wherever the colonists went, they found temples and monks who were non-violent, willing to learn a new language, and even more willing to try to understand the wonder of each new philosophy and religion exposed to them.

Esposito, et.al. (2010). Religion and Globalization. Chapter 7 - East Asian Religions: Traditions

of Human Cultivation and Natural Harmony. New York: Oxford University Press, pp. 439+.

China tends to dominate Asia simply from geographic size, so it is not surprising that spiritual traditions have historically come from China to other parts of Asia. Religion in China tended to be very pluralistic -- focused on the family, the right path towards ethical behavior, and centered on tradition. For this reason, the three major spiritual movements of Buddhism, Confucianism and Taoism found resonance with Chinese culture, then moving through SE Asia and adapting to the particular cultural life of those countries. Taoism was founded in the 6th century BCE, Confucianism around 551 BCE) and Chinese Buddhism in the 1st century; Buddhism becoming the most popular by the 9th century and even managing to exist during communist times. Through a period of persecution and assimilation, however, much of the Buddhist traditions and writings were translated into Taoist terminology -- incorporating such elements as vegetarianism, banning alcohol, meditation, and the path toward enlightenment. Since the relaxation of bans on religion, most surveys believe that about 50% of Chinese identify themselves with Buddhism, and many with both Buddhism and Taoism, seeing both as part of their cultural heritage.

Esposito, et.al. (2010). Religion and Globalization. Postcoloniam Challenges. New York: Oxford

University Press, pp. 439+.

After World War II, the People's Republic of China was established with a philosophical bent towards a Chinese interpretation of Marxism/Leninism. The idea of religion was that it was the "opiate of the masses." Religion was discouraged, but since Confucianism is both a philosophical and ethical system that focuses on the family and tradition, the government relaxed a bit and allowed more focus on philosophy -- Chinese Taoism which supports martial arts, astrology medicine, and social boundaries, tied up with acculturation of the teachings of Confucius. Buddhism and Confucianism do not necessarily consider themselves to be religions, but more philosophical paths to the right way, which allows less post-colonial pressure than standard religion. However, the historical and cultural tradition of religion remains strong in Asia based on Ancient culture.

Goldman, J. "Buddhist Care Givers Console Those Approaching Death." The Dallas Morning

News. 28 March 1998.

During stressful or situations filled with anxiety, it is often helpful talk or receive advice or counsel from a calm and/or spiritual person. A Buddhist monk works as a chaplain in a New York City hospital, helping those in need of spiritual care find some solace in the concept of death. This is becoming increasingly common across the United States, whereby practitioners of Buddhism are counseling Westerners about physical death. Not only does the philosophy of Buddhism seem to comfort those fearing death, the meditative and transcendental qualities have an overall healing effect for many. By practicing meditation, for instance, Buddhists believe they can understand fear and learn how to control their bodies, and even transcend fear. The idea of not fearing death and understanding more the process of nature can be comforting to many -- if one does not fear death then illness and eventual death is seen as a cycle of life. Buddhist philosophy can, then, bring additional peace and calmness to those -- regardless of their religious nature, or even those who are atheist or agnostic.