The traditions, as well as the portrayals of diverse minority traditions have been strongly shaped both positively and negatively by internal and external forces in America. Many of the minority religions throughout the United States have undergone Americanization after its introduction to the U.S. Multiple minority religions have been influenced by the American dominated Protestant Christianity.
Minority religions in America are often Americanized or viewed stereotypically in the eyes of many Americans. The Asian-oriented spiritual figure of the Dalai Lama has been transformed into an American iconic figure. In the excerpt, "The Oriental Monk in America Popular Culture," Jane Naomi Iwamura explains the introduction of this figure into American culture: "The Dalai Lama's "visitation" had been made possible by the Apple Corporation and the spiritual power of advertising. The vision derived its meaning not from a single epiphany, but rather through a series of mass media orientations: glossies in magazines; newspaper photos and references; images in film, television and the internet. Indeed, at times, His Holiness seemed to be everywhere at once."1 Iwamura emphasizes the American portrayal of the Dalai Lama as a spiritual figure esteem and emulation, and is often associated with Hindu and Buddhism. Both of these religions have undergone transformations after its introduction to the United States. Rather than adhering to the traditional practices and beliefs of these religions, American integrate the aspects they like into their everyday lives and religion. A common example of this is the practice of yoga, which derived from these religious traditions, and is now used as a form of exercise and stretching throughout the United States.2 In William Hutchinson's excerpt, "Just Behave Yourself: Pluralism as Selective Tolerance," he states, "In the midst of largely unanticipated social upheaval, Americans had managed to apply their pluralist ideals in very visible ways, and usually in perfect genuine, committed ways."3 Hutchinson's view reflects Iwamura's point of American ideas altering those of other foreign religions. By combining major Protestant ideals with minority religious views, pluralism is exemplified throughout America.
Minority religions also face negative stereotypes that are extremely evident throughout the United States. The Muslim and Sikh religions are often connoted as "bad" religions by many Americans. The cause of this probably originated from strong American pride related to the 9/11 terrorist attacks by Muslim terrorists. American pride has cause many to inherit beliefs that all Muslims are terrorists, even though this belief is not fair to the general Muslim population. Muslims are often persecuted in the Untied States as a cause misguided American beliefs. Though the United States claims religious freedom and equality, Americans often do not live up to their standards. Racism is also involved in the negative stereotyping of minority religions in America. Many often assume one's religion by their race. For example, Indian people are too often assumed to be Hindu and middle easterners are automatically assumed to be Muslim or Sikh.4 Even though racism is highly frowned upon because America is supposed to be a place of extreme diversity and equality, it is still prevalent throughout the country.
Minority religions in the United States have altered greatly since their original introduction to the United States. Not only has American views influenced these religions, but these religions have also altered the American lifestyle and culture. Even though a lot of positive aspects have come from the introduction of these religions in America, Americans have also created much negative commotion around some of these minority religions.
1. Jane Iwamura, The Orient Monk in American Culture, (California: UC Press, 2000), 25.
2. Mark Singleton, Yoga's Greater Truth, (Yoga Journal, November 2010).
3. William Hutchinson, Pluralism in the United States, (Ann Harbor Michigan: Sheridan Books, 2003), 57.
4. Khyati Y. Joshi, “The Racialization of Hinduism, Islam, and Sikhism in the United States” (Massachusetts: Routledge, 2006), 215
Saturday, September 14, 2013
Thursday, September 5, 2013
Morality in America
Throughout all cultures and religions, various themes can be found that are common to those in American religious history. Moralism, a theme prominently portrayed by Buddhism, is also illustrated throughout American religious history, as well. My mother, Noel, also integrates a deep sense of moralism in her beliefs.
The characteristic of moralism was spread vastly in America through the Protestant religion and is evident in an array of religions in America. “America is the most moralistic country in the developed world. That moralism flows in large part from the country’s unique Protestant sectarian and ideological commitments.” (1) Strong moral codes became the backbone for many religious institutions throughout America, and have also influenced larger American culture. This is exemplified in the 19th century by the sudden uprise in work for antislavery, women's rights, peace, as well as other reform causes. (2) Today, American moralism can be seen in more religion-linked social controversies such as abortion and gay rights. (3) While some Christian religions support same sex marriage, the Catholic Church's moral code strongly opposes it and considers same sex marriage to be a sin. The Catholic Church also opposes abortion according to their moral beliefs. "Human life is sacred because from its beginning it involves the creative action of God and it remains for ever in a special relationship with the Creator, who is its sole end. God alone is the Lord of life from its beginning until its end: no one can under any circumstance claim for himself the right directly to destroy an innocent human being." (4) The Ten Commandments are a large part of the governance of morality in the Catholic Church and the issue of abortion falls under the fifth commandment, "You shall love your neighbor as yourself," which exhibits the idea of having respect for human life. Moralism is also distinct in issues of non-violence in America. “Protestant-inspired moralism not only has affected opposition to wars, it has determined the American style in foreign relations generally, including the ways we go to war. Support for a war is as moralistic as resistance to it.” (5) Depending on people's morals, they can either support a war because it is fighting for a good cause or oppose a war because they are against violence. Both moralistic views have been prominent in American history such as in the Cold War, or even in today's current controversy with Syria. American moralism is also strongly intertwined in politics. "American faith and moralism are also evident in our political scandals and desire to prosecute public officials. Europeans have long noted and taken pleasure in the fact that American politicians are frequently burned at the stake for sexual peccadilloes that would draw a yawn in Paris or Berlin." (6) Though Americans hold moral standards for themselves, they seem to hold even higher moral standards for politicians. Political sex scandals nowadays are a major issue of moral controversy in America. Morality in America does not stop here, but can be seem in everyday aspects of American culture and religion.
While major religions throughout American history demonstrate more specified moral codes, Buddhism portrays somewhat simpler moral values that are also very similar to some American religions. While the Protestants and Catholics, as well as the Jewish abide by each of their own versions of the Ten Commandments, the Buddhists have five moral precepts called the Pancha Shila. These include:
The first moral precept is similar to the sixth commandment of the Catholic Church and the fifth of the Protestant Church: You shall not kill/murder. Similarly the Ten Commandments also include morals against lying, stealing, and forms of sexual irresponsibility such as adultery. Buddhist opposition to the infliction of harm on any living thing, which can be paralleled with the prominent American moral opposition to war. "If people want to live an ultimately happy life with no harms toward themselves at all, the Buddha teaches, they should start with avoiding causing harm to others, physically and verbally at the personal level, since people are afraid of physical violence and resent harsh words; and the physical and verbal harm we inflict upon others usually leads to hate and conflicts that, in turn, would bring harm to us and cost our happiness." (8) Another key aspect of Buddhist morality is the concept of karma. Karma is the concept of one's actions affecting an outcome. Good actions will bring about a good outcome and reincarnation into a good life, while bad actions will bring consequences and reincarnation into a bad life. This Buddhist ideal instills discipline to become a good person.
My mother, Noel, who claims to be somewhat Buddhist, has a strong sense of morality with much in common with all the Buddhist precepts, as well as some of the Ten Commandments. She is opposed to harming living things, even scary creatures like scorpions and spiders. She is strongly opposed to lying, stealing, adultery, and the use of illicit drugs, which are all common themes of morality in Buddhism, as well as other major American religions. The Buddhist idea of karma is especially evident in her life, because she believes that by treating people kindly and being a good person, will bring about a good life.
It is apparent that the theme of moralism is present not only in major American religions and culture, but also in Buddhism. The idea of morality provides structure and a way to live for many Americans. Morality has helped create the society we live in today.
The characteristic of moralism was spread vastly in America through the Protestant religion and is evident in an array of religions in America. “America is the most moralistic country in the developed world. That moralism flows in large part from the country’s unique Protestant sectarian and ideological commitments.” (1) Strong moral codes became the backbone for many religious institutions throughout America, and have also influenced larger American culture. This is exemplified in the 19th century by the sudden uprise in work for antislavery, women's rights, peace, as well as other reform causes. (2) Today, American moralism can be seen in more religion-linked social controversies such as abortion and gay rights. (3) While some Christian religions support same sex marriage, the Catholic Church's moral code strongly opposes it and considers same sex marriage to be a sin. The Catholic Church also opposes abortion according to their moral beliefs. "Human life is sacred because from its beginning it involves the creative action of God and it remains for ever in a special relationship with the Creator, who is its sole end. God alone is the Lord of life from its beginning until its end: no one can under any circumstance claim for himself the right directly to destroy an innocent human being." (4) The Ten Commandments are a large part of the governance of morality in the Catholic Church and the issue of abortion falls under the fifth commandment, "You shall love your neighbor as yourself," which exhibits the idea of having respect for human life. Moralism is also distinct in issues of non-violence in America. “Protestant-inspired moralism not only has affected opposition to wars, it has determined the American style in foreign relations generally, including the ways we go to war. Support for a war is as moralistic as resistance to it.” (5) Depending on people's morals, they can either support a war because it is fighting for a good cause or oppose a war because they are against violence. Both moralistic views have been prominent in American history such as in the Cold War, or even in today's current controversy with Syria. American moralism is also strongly intertwined in politics. "American faith and moralism are also evident in our political scandals and desire to prosecute public officials. Europeans have long noted and taken pleasure in the fact that American politicians are frequently burned at the stake for sexual peccadilloes that would draw a yawn in Paris or Berlin." (6) Though Americans hold moral standards for themselves, they seem to hold even higher moral standards for politicians. Political sex scandals nowadays are a major issue of moral controversy in America. Morality in America does not stop here, but can be seem in everyday aspects of American culture and religion.
While major religions throughout American history demonstrate more specified moral codes, Buddhism portrays somewhat simpler moral values that are also very similar to some American religions. While the Protestants and Catholics, as well as the Jewish abide by each of their own versions of the Ten Commandments, the Buddhists have five moral precepts called the Pancha Shila. These include:
1. Avoid killing, or harming any living thing.
2. Avoid stealing -- taking what is not yours to take.
3. Avoid sexual irresponsibility, which for monks and nuns means celibacy.
4. Avoid lying, or any hurtful speech.
5. Avoid alcohol and drugs which diminish clarity of consciousness. (7)
The first moral precept is similar to the sixth commandment of the Catholic Church and the fifth of the Protestant Church: You shall not kill/murder. Similarly the Ten Commandments also include morals against lying, stealing, and forms of sexual irresponsibility such as adultery. Buddhist opposition to the infliction of harm on any living thing, which can be paralleled with the prominent American moral opposition to war. "If people want to live an ultimately happy life with no harms toward themselves at all, the Buddha teaches, they should start with avoiding causing harm to others, physically and verbally at the personal level, since people are afraid of physical violence and resent harsh words; and the physical and verbal harm we inflict upon others usually leads to hate and conflicts that, in turn, would bring harm to us and cost our happiness." (8) Another key aspect of Buddhist morality is the concept of karma. Karma is the concept of one's actions affecting an outcome. Good actions will bring about a good outcome and reincarnation into a good life, while bad actions will bring consequences and reincarnation into a bad life. This Buddhist ideal instills discipline to become a good person.
My mother, Noel, who claims to be somewhat Buddhist, has a strong sense of morality with much in common with all the Buddhist precepts, as well as some of the Ten Commandments. She is opposed to harming living things, even scary creatures like scorpions and spiders. She is strongly opposed to lying, stealing, adultery, and the use of illicit drugs, which are all common themes of morality in Buddhism, as well as other major American religions. The Buddhist idea of karma is especially evident in her life, because she believes that by treating people kindly and being a good person, will bring about a good life.
It is apparent that the theme of moralism is present not only in major American religions and culture, but also in Buddhism. The idea of morality provides structure and a way to live for many Americans. Morality has helped create the society we live in today.
Photo from: http://www.theblaze.com/stories/2011/05/25/is-morality-on-the-rebound-in-america/
1. Steven G. Calabresi, ““a Shining City On a Hill”: American Exceptionalism and the Supreme Court’s Practice of Relying On Foreign Law”, Boston University Law Review 86 (2006): 1382, accessed September 5, 2013,http://www.bu.edu/law/central/jd/organizations/journals/bulr/volume86n5/documents/CALABRESIv.2.pdf.
2. Catherine L. Albanese, American Religions, 5th ed. (Boston: Wadsworth, 2013), 280-81.
3. Calabresi, 1382
4. “PART THREE LIFE IN CHRIST,” Catechism of the Catholic Church, September 5, 2013, accessed September 5, 2013, http://www.vatican.va/archive/ccc_css/archive/catechism/p3s2c2a5.htm.
5. Calabresi, 1382
6. Calabresi, 1383
7. Theresa Der-lan Yeh, “The Wayto Peace: A Buddhistperspective”, International Journal of Peace Studies 11, no. 1 (2006): 94, accessed September 5, 2013, http://www.gmu.edu/programs/icar/ijps/vol11_1/11n1Yeh.pdf.
8. Dr. C. George Boeree, “Pancha Shila,” Buddhist Morality, September 5, 2013, accessed September 5, 2013,http://webspace.ship.edu/cgboer/buddhamorals.html.
Wednesday, August 28, 2013
Race or Religion?
In the excerpt from "The Racialization of Hinduism, Islam, and Sikhism in the United States," Khyati Y. Joshi discusses the identity issues related to religion and race. Joshi focuses on the religious and racial identification issues of Hinduism, Islam, and Sikhism. The boundaries between race and religion are often blurred and many often make false assumptions of one's religion based off of his/her race. Joshi delves into this discussion by tracing back to the beginning of this identity crisis with colonial America where the white race became associated with Christianity. From this point, the association of race with religion became widespread. Religious identity became a biological trait that could not be changed in the eyes of white Americans. For example, being Jewish was no longer just a religion, but also a race. The boundary between racial and religious identity has been eliminated and they are no longer different aspects. If one is Indian, they are often automatically assumed to be Hindu, while those of middle eastern descent are often assumed to Sikhi or Islamic. Joshi exemplifies how the racialization of Hinduism, Islam and Sikhism renders those faiths theologically, socially, and morally illegitimate in the popular eye.
1. "When religion is racialized, a particular set of phenotypical features, understood in a specific social and historical context, comes to be associated with a given religion and/or with other social traits. The racialization of religion results in or exacerbates the ethnoreligious oppression of the minority group" (Yoshi). How do you think the boundaries between race and religion can be more defined? What other identity factors are often used to form assumptions of people? What do you think constitutes one's identity?
2. Joshi emphasizes the idea of white supremacy as the cause of the blurring of the boundaries between race and religion. What are other examples of white supremacy conflicts in history and how do they involve racialization?
1. "When religion is racialized, a particular set of phenotypical features, understood in a specific social and historical context, comes to be associated with a given religion and/or with other social traits. The racialization of religion results in or exacerbates the ethnoreligious oppression of the minority group" (Yoshi). How do you think the boundaries between race and religion can be more defined? What other identity factors are often used to form assumptions of people? What do you think constitutes one's identity?
2. Joshi emphasizes the idea of white supremacy as the cause of the blurring of the boundaries between race and religion. What are other examples of white supremacy conflicts in history and how do they involve racialization?
Saturday, August 24, 2013
Buddhism in America
My mother, Noel, does not consider herself to be a religious person, yet some of her beliefs stem from the religion of Buddhism. She does not truly consider herself to be a buddhist, therefore she cannot be categorized under any specific branch of Buddhism. The main branches of Buddhism are Theravada and Mahayana Buddhism. Theravada Buddhism is the more orthodox form of Buddhism seen in Sri Lanka, Cambodia, Laos, Burma and Thailand, while Mahayana is the more modernized form of Buddhism and is more prominently seen in China and Japan. Since my mom is from Hong Kong, which is now a part of China, I suppose her beliefs can be drawn from Mahayana Buddhism.
The religion of Buddhism arose in America during the 19th-century starting with the Chinese immigrants. "During the second half of the nineteenth century, Chinese immigrants settled in Hawaii and California. These immigrants brought a number of Mahayana Buddhist practices with them and built numerous temples." (1) This was just the beginning of the rise of Buddhist culture in America. Americans began adapting to many of the branches of Mahayana Buddhism. One of these branches is called Zen Buddhism derived from Japan. "A typical Buddhist teaching on the Four Noble Truths is that they are like a canoe used to reach a distant shore; they are a great way to achieve enlightenment, but once you reach the shore, you have to get out of the boat. The imported Zen Buddhism of America is much like this parable: many of the canoes employed in traditional Japanese Buddhism are cast away as hindrances to reaching enlight- enment." (2) A typical cultus of Zen Buddhism includes meditation in the lotus position, and Americans have changed this practice by the allowance of meditating in chairs rather than on the ground. Also, the introduction of meditation into the American society has led to scientific breakthroughs in psychology, psychiatry and psychotherapy as means of understanding behavior and mental illnesses. (3) Although meditation began as a method in Zen Buddhism to achieve Enlightenment, it has evolved in America to other forms such as yoga. "Over time, however, the less technical forms of meditation have become popular in the United States – a glimpse of which can be seen in the athletic practice of yoga and its focus on counting one's measured breaths." (4) Americans have also changed the end goal of enlightenment of Zen Buddhism. "Instead of looking for this outdated reli- gious notion, these Buddhists are searching for ways to be attentive and mindful in everyday life; Buddhism has become basically, a set of ethics." (5) The traditional Chinese Buddhism has become limited in America and has somewhat developed into a communalistic religion with immigrants having a tendency to isolate themselves in their own communities. "The focus of Chinese Buddhism is the transfer of good deeds so that all people might attain enlightenment in Amithabha’s Pure Land. Master Hsin Yun, the founder of Fo Kuang Buddhism, considers the goal not to reach the Pure Land, but rather to transform this world into a Pure Land." (6) Another form of Buddhism that has developed in America is called "Liberation Buddhism." "Some call this “Liberation Buddhism” as opposed to “Extinction Buddhism” since it seeks to free the world from greed and hatred instead of allowing that greed and hatred to destroy the world." (7) This is a very modernized form of Buddhism, also called "Engaged Buddhism," that openly welcomes Western Christian ideals. "This tradition has moved toward agnosticism regarding beliefs including reincarnation and karma while upholding instead that liberation is not to be found in distant epochs of time but in this world, leading to social activism." (8) The introduction of Buddhism to America has expanded drastically throughout the years. The diversity in America has led to the creation of multiple new Buddhist branches and sects promoting the expansion of ideas within the Buddhist religion.
The aspect of Buddhism in Noel's life is not the typical one. She does not fall under a single sect of Mahayana Buddhism, but rather she entails beliefs and practices from multiple sects. As in Zen Buddhism, Noel is not necessarily seeking Enlightenment, but instead, she seeks ways too be attentive and mindful in everyday life, making Buddhism her set of ethics. The practice of meditation is also a major part of Noel's life in one form or another. She practices yoga almost everyday to achieve inner peace, in addition to some exercise. From Chinese Buddhism, Noel has taken the practice of doing good deeds and being a good person. From Liberal or Engaged Buddhism, Noel has developed the beliefs of karma, reincarnation, and freedom from hate. Noel's views are most similar to Liberal/Engaged Buddhism because she is very liberal in her Buddhist beliefs. These beliefs and practices are maintained by Noel on a daily basis.
1. “Buddhism in the West,” Buddhist Studies, August 24, 2013, accessed August 24, 2013,http://www.buddhanet.net/e-learning/buddhistworld/to-west.htm.
2. TJ McDonald, “Ameriyana: The Western Vehicle of the Buddha Dharma”, Intermountain West Journal of Religious Studies 2, no. 1 (2010): 48, accessed August 24, 2013,http://digitalcommons.usu.edu/cgi/viewcontent.cgi?article=1007&context=imwjournal.
3. McDonald, 53
4. Kelsey Geiser, “Stanford Scholar Tracks Meditation's Migration from Ancient Buddhist Monasteries to Your Local Yoga Class,” Stanford News, May 1, 2012, accessed August 24, 2013,http://news.stanford.edu/news/2012/may/meditation-buddhist-study-050112.html.
5. McDonald, 49
6. McDonald, 50
7. McDonald, 51
8. McDonald, 51
The religion of Buddhism arose in America during the 19th-century starting with the Chinese immigrants. "During the second half of the nineteenth century, Chinese immigrants settled in Hawaii and California. These immigrants brought a number of Mahayana Buddhist practices with them and built numerous temples." (1) This was just the beginning of the rise of Buddhist culture in America. Americans began adapting to many of the branches of Mahayana Buddhism. One of these branches is called Zen Buddhism derived from Japan. "A typical Buddhist teaching on the Four Noble Truths is that they are like a canoe used to reach a distant shore; they are a great way to achieve enlightenment, but once you reach the shore, you have to get out of the boat. The imported Zen Buddhism of America is much like this parable: many of the canoes employed in traditional Japanese Buddhism are cast away as hindrances to reaching enlight- enment." (2) A typical cultus of Zen Buddhism includes meditation in the lotus position, and Americans have changed this practice by the allowance of meditating in chairs rather than on the ground. Also, the introduction of meditation into the American society has led to scientific breakthroughs in psychology, psychiatry and psychotherapy as means of understanding behavior and mental illnesses. (3) Although meditation began as a method in Zen Buddhism to achieve Enlightenment, it has evolved in America to other forms such as yoga. "Over time, however, the less technical forms of meditation have become popular in the United States – a glimpse of which can be seen in the athletic practice of yoga and its focus on counting one's measured breaths." (4) Americans have also changed the end goal of enlightenment of Zen Buddhism. "Instead of looking for this outdated reli- gious notion, these Buddhists are searching for ways to be attentive and mindful in everyday life; Buddhism has become basically, a set of ethics." (5) The traditional Chinese Buddhism has become limited in America and has somewhat developed into a communalistic religion with immigrants having a tendency to isolate themselves in their own communities. "The focus of Chinese Buddhism is the transfer of good deeds so that all people might attain enlightenment in Amithabha’s Pure Land. Master Hsin Yun, the founder of Fo Kuang Buddhism, considers the goal not to reach the Pure Land, but rather to transform this world into a Pure Land." (6) Another form of Buddhism that has developed in America is called "Liberation Buddhism." "Some call this “Liberation Buddhism” as opposed to “Extinction Buddhism” since it seeks to free the world from greed and hatred instead of allowing that greed and hatred to destroy the world." (7) This is a very modernized form of Buddhism, also called "Engaged Buddhism," that openly welcomes Western Christian ideals. "This tradition has moved toward agnosticism regarding beliefs including reincarnation and karma while upholding instead that liberation is not to be found in distant epochs of time but in this world, leading to social activism." (8) The introduction of Buddhism to America has expanded drastically throughout the years. The diversity in America has led to the creation of multiple new Buddhist branches and sects promoting the expansion of ideas within the Buddhist religion.
Photo source: http://www.downtowndharma.com/index.php/2011/04/24/meditation-hot-spots/
The aspect of Buddhism in Noel's life is not the typical one. She does not fall under a single sect of Mahayana Buddhism, but rather she entails beliefs and practices from multiple sects. As in Zen Buddhism, Noel is not necessarily seeking Enlightenment, but instead, she seeks ways too be attentive and mindful in everyday life, making Buddhism her set of ethics. The practice of meditation is also a major part of Noel's life in one form or another. She practices yoga almost everyday to achieve inner peace, in addition to some exercise. From Chinese Buddhism, Noel has taken the practice of doing good deeds and being a good person. From Liberal or Engaged Buddhism, Noel has developed the beliefs of karma, reincarnation, and freedom from hate. Noel's views are most similar to Liberal/Engaged Buddhism because she is very liberal in her Buddhist beliefs. These beliefs and practices are maintained by Noel on a daily basis.
1. “Buddhism in the West,” Buddhist Studies, August 24, 2013, accessed August 24, 2013,http://www.buddhanet.net/e-learning/buddhistworld/to-west.htm.
2. TJ McDonald, “Ameriyana: The Western Vehicle of the Buddha Dharma”, Intermountain West Journal of Religious Studies 2, no. 1 (2010): 48, accessed August 24, 2013,http://digitalcommons.usu.edu/cgi/viewcontent.cgi?article=1007&context=imwjournal.
3. McDonald, 53
4. Kelsey Geiser, “Stanford Scholar Tracks Meditation's Migration from Ancient Buddhist Monasteries to Your Local Yoga Class,” Stanford News, May 1, 2012, accessed August 24, 2013,http://news.stanford.edu/news/2012/may/meditation-buddhist-study-050112.html.
5. McDonald, 49
6. McDonald, 50
7. McDonald, 51
8. McDonald, 51
Friday, August 9, 2013
Personal Religious History
"Religion is a system of symbols (creed, code, cultus) by means of which people (community) locate themselves in the world with reference to both ordinary and extraordinary powers, meanings, and values." -Catherine L. Albanese
Growing up in Hong Kong, Noel, was raised as a Buddhist by her parents. They were not strict buddhists, but instead took in a few aspects in which they believed was necessary to live a meaningful life and called themselves Buddhist. The way in which her family practiced buddhism involved the adoption of certain beliefs from the buddhist religion such as karma and reincarnation that they felt were necessary to them.
"Karma is the law of moral causation. The theory of Karma is a fundamental doctrine in Buddhism. This belief was prevalent in India before the advent of the Buddha. Nevertheless, it was the Buddha who explained and formulated this doctrine in the complete form in which we have it today" (Sayadaw). Karma is the idea of "what comes around goes around." It is a cause and effect cycle that promotes the doing of good deeds and being good to others, and good things will happen in return. Noel grew up with this ideal strongly instilled in her, and still believes exemplifies it today. She believes in always being kind to others, no matter how unpleasant another is acting towards her. She possesses a strong belief in always doing the right thing. The belief in karma is not an ideal that has diminished in Noel's life, but has only grown stronger in order to live by a creed of moral righteousness. "Karma is a Sanskrit word from the root "Kri" to do or to make and simply means "action." It operates in the universe as the continuous chain reaction of cause and effect. It is not only confined to causation in the physical sense but also it has moral implications. "A good cause, a good effect; a bad cause a bad effect" is a common saying. In this sense karma is a moral law" (Tsuji).
Another belief, Noel has adopted from the Buddhist religion is the idea of reincarnation or rebirth. "Buddhists hold that the retributive process of karma can span more than one lifetime. Rebirth has always been an important tenet in Buddhism; and it is often referred to as walking the wheel of life (Samsara). It is the process of being born over and over again in different times and different situations, possibly for many thousand times" (Karma and Rebirth). It is believed that if one exemplifies good karma, they will be re-born into a good life, and those who portray bad karma will either be re-born into a bad life or not be re-born at all. Noel believes that by being a morally righteous person and maintaining good karma in her life, she will be re-born into another life after this one.
Growing up in Hong Kong, Noel, was raised as a Buddhist by her parents. They were not strict buddhists, but instead took in a few aspects in which they believed was necessary to live a meaningful life and called themselves Buddhist. The way in which her family practiced buddhism involved the adoption of certain beliefs from the buddhist religion such as karma and reincarnation that they felt were necessary to them.
"Karma is the law of moral causation. The theory of Karma is a fundamental doctrine in Buddhism. This belief was prevalent in India before the advent of the Buddha. Nevertheless, it was the Buddha who explained and formulated this doctrine in the complete form in which we have it today" (Sayadaw). Karma is the idea of "what comes around goes around." It is a cause and effect cycle that promotes the doing of good deeds and being good to others, and good things will happen in return. Noel grew up with this ideal strongly instilled in her, and still believes exemplifies it today. She believes in always being kind to others, no matter how unpleasant another is acting towards her. She possesses a strong belief in always doing the right thing. The belief in karma is not an ideal that has diminished in Noel's life, but has only grown stronger in order to live by a creed of moral righteousness. "Karma is a Sanskrit word from the root "Kri" to do or to make and simply means "action." It operates in the universe as the continuous chain reaction of cause and effect. It is not only confined to causation in the physical sense but also it has moral implications. "A good cause, a good effect; a bad cause a bad effect" is a common saying. In this sense karma is a moral law" (Tsuji).
Another belief, Noel has adopted from the Buddhist religion is the idea of reincarnation or rebirth. "Buddhists hold that the retributive process of karma can span more than one lifetime. Rebirth has always been an important tenet in Buddhism; and it is often referred to as walking the wheel of life (Samsara). It is the process of being born over and over again in different times and different situations, possibly for many thousand times" (Karma and Rebirth). It is believed that if one exemplifies good karma, they will be re-born into a good life, and those who portray bad karma will either be re-born into a bad life or not be re-born at all. Noel believes that by being a morally righteous person and maintaining good karma in her life, she will be re-born into another life after this one.
As far as Buddhist practices go, Noel and her family did not consistently follow the Buddhist practices. In Hong Kong, when she was growing up, her parents would take their family to the Buddhist temple every once in a while to pray, and light incense. "Incense symbolises the fragrance of pure moral conduct and reminds us to cultivate good conduct" (Incense Mediation). Once Noel had moved to American with her family around the time she was beginning middle school, the attendance of Buddhist temples had ceased. This was a result of moving to Tucson, AZ which was a new environment and country in which they did not have a Buddhist temple at the time. To this day, Noel still does not attend Buddhist temples.
Incense Burning at a Buddhist Temple
Image from: http://easywebsite.net/Vietnam.html
Nowadays, Noel still upholds the strong belief in karma and rebirth and has instilled the idea of karma in her children, but allows her children the freedom of having their own beliefs and following their own religious ideals and practices. My family is not very religious and is not a part of any one specific religion but does posses ideals paralleling those in various religions.
Sources:
"Incense Meditation." Buddhist Studies. http://www.buddhanet.net/e-learning/buddhism/meditate/incense.htm (accessed August 9, 2013).
"Karma and Rebirth." The Big View. http://www.thebigview.com/buddhism/karma.html (accessed August 9, 2013).
Sayadaw, Ven. Mahasi. "The Theory of Karma." Buddhist Studies. http://www.buddhanet.net/e-learning/karma.htm (accessed August 9, 2013).
Tsuji, Takashi. "On Reincarnation." Buddhist Studies. http://www.buddhanet.net/e-learning/reincarnation.htm (accessed August 9, 2013).
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