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SUMMER PROGRAM> Final Call for Woodenfish HBMLP July 1st to 28th 2016 - Your Summer in a Chinese Buddhist Monastery
by Guttorm Norberg Gundersen
Deadline for applications: April 30th!
Woodenfish Project 2016
Humanistic Buddhist Monastic Life Program
Longquan Temple (龙泉寺) in Taiyuan (太原), and Mt. Wutai (五台山), Shanxi Province (山西), China
Humanistic Buddhist Monastic Life Program
Longquan Temple (龙泉寺) in Taiyuan (太原), and Mt. Wutai (五台山), Shanxi Province (山西), China
- Join this life-changing journey through Chinese Buddhism.
- Spend your summer exploring yourself and the world around you in a Buddhist monastery in China.
- Meditation, Taiji, Dharma talks, academic lectures, discussions, tea ceremony, calligraphy and much more.
- Visit the sacred Mt. Wutai, home of Bodhisattva Manjusri, and visit the largest nunnery in China, Pushou Monastery.
- Room and board is free of charge. We only charge a uniform-fee of $250 for the whole month!
- Get college credits and transfer to your institution.
Read more on our website: woodenfish.org/hbmlp2016
The Woodenfish HBMLP provides international students and other young people interested in the study of Buddhism and Chinese culture first-hand experience with the lifestyle, training, and rituals of contemporary Chinese Buddhist monasticism. The participants cultivates their mind through meditation, monastic discipline and mindfulness in all activities. The program includes academic lectures and discussions on Buddhist history and doctrine giving the students the appropriate framework for the experience. Workshops and performances in traditional arts like tea ceremony, calligraphy, kongfu and taiji will also be featured. The program is concluded with a week-long silent meditation retreat.
All activities will either be conducted in English or English translation will be provided. No prior knowledge of the Chinese language is needed.
We accept application from people regardless of religious background, race and country of origin. Applicants from diverse academic disciplines and religious backgrounds are encouraged to apply. While a majority of participants are working toward an undergraduate or graduate degree, we encourages anyone with an interest in Buddhism to apply. Most of our participants are between 18 and 35 of age.
Deadline for Application: April 30th, 2016
Applications will be reviewed on a ROLLING BASIS, and decisions will be made within two weeks after the submission of one’s application. There are still spots open, but applicants are highly encouraged to apply early to have a better chance of admission.
For more information about the program and application procedures, please see woodenfish.org/hbmlp2016
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Workshop Report> Cultural Transformations of Buddhism Today. Dynamics and Entanglements. Freie Universität Berlin.
by Robekkah Ritchie
Workshop Report: Cultural Transformations of Buddhism Today. Dynamics and Entanglements.
Freie Universität Berlin, December 10-12, 2015
Guangchen Chen (Harvard University/Freie Universität Berlin)
Robekkah Ritchie (Freie Universität Berlin)
Organized by Almut-Barbara Renger (Freie Universität Berlin)
Sponsored by the Center for International Cooperation of Freie Universität Berlin and the Ernst-Reuter-Gesellschaft (Association of Friends, Supporters, and Alumni) of Freie Universität Berlin e.V.
In recent years, interest in Buddhism has grown considerably in both Asian and Western societies. Aspects of Buddhism are appearing in new cultural contexts as well as in different types of media and genres of literature, the visual arts, music, film and theatre across the world. We are also seeing the establishment and spread of New Religious Movements and other religious organizations that invoke Buddhism as a basis of their teachings. With these developments in mind, the aim of this workshop was to examine current cultural and social processes of adaptation and transformation, and to investigate their inter- and intraculturaldynamics and entanglements in both Western and Asian countries.
Opening the three-day workshop, ALMUT-BARBARA RENGER (Freie Universität Berlin) gave a welcome address with an overview of the themes to be covered in the upcoming days. The various panels highlighted these connecting threads, particularly ideas around cultural shifts and transformations. The first panel, “Cultural Shifts and Dynamics in Contemporary China: Between Tradition and Modernity,” introduced themes such as the boundaries between religion and culture in the vastly diverse Chinese context, as well as topics surrounding tradition and contemporary transformations. The second panel also brought perspective to these developments, and furthered the discussion with topics of social and economic factors entitled, “Transcultural Processes and Entanglements in Asia and Beyond: Social Engagement and Economic Performance.” The last panel, “Urban Transformations and Monastic Representations: Monks, Nuns and the Mundane World,” deepened previous topics of transformations tradition and modernity, social involvement and economic factors and brought contrasting factors such as urban/rural, ascetic/sybaritic, tradition/pop-culture, ordained/lay into discussion. Though the presentations had a vast geographic, temporal and thematic array, the various intertwining and conjoining topics were designed to facilitate the exchange of many perspectives and generate fruitful discussions.
The first panel, "Cultural Shifts and Dynamics in Contemporary China: Between Tradition and Modernity" was introduced and chaired by CHEN GUANGCHEN (Harvard University/Freie Universität Berlin). LI SILONG (Peking University) opened the workshop with a keynote speech entitled “Buddhism Today: From Buddhist Religion to Buddhist Culture in Contemporary China.” He first traced the complex history of Buddhism in China from the Han Dynasty to today, as well as its interaction at various stages with politics and trends in philosophical thinking both native and foreign. He then proceeded to point out an issue crucial to the understanding of Buddhism’s modern and contemporary transformations, namely the different meanings of the Chinese word wenhuathat has been used to translate the word “culture.” In the original context, it is a compound of wen meaning the moral and philosophical core of a civilization, and hua as a verb meaning “to transform.” This compound structure implies the traditional Chinese thinking that the government has a moral responsibility to educate and civilize its people. But when the same word is used to translate “culture,” the cultural anthropological emphasis on knowledge rather than value complicates and obscures the native meaning. In a sense, the layered meanings of this word mirrors Buddhism’s complex status in modern China. Buddhist organizations in China are more willing to present themselves as a “cultural heritage” than purely a religion. In this way, these organizations successfully gain approval and even substantial support from the government. This in turn boosts further cultural transformations of Buddhism, and explains many of its current trends in China.
The workshop continued with a talk by LIU CHENGYOU (Minzu University) entitled “Confucian Idea and the Localization of Buddhism in China.” Liu focused on the life and work of Master Yinshun (1906-2005), and took a close look at his education. Yinshunfirst received traditional Confucian education and training in medicine before being exposed to Taoism, which eventually lead him to Buddhism. He strived to combine the active social engagement of Confucianism with Buddhism, thus further developing MasterTaixu’s Humanistic Buddhism. Yinshun also closely studied Christianity, and reflected upon its relationship with Buddhism. His knowledge of other faiths in particular gave him a valuable extra dimension, which enabled him to look at other religions as well as his own with critical rigor, and in turn lent more conviction to his thought. Yinshun’s is a life devoted to inter-religion dialogue while firmly anchored in Buddhism. His experience is not just an individual case, but the mentality of a whole generation of Chinese thinkers.
CAI QUN (Beijing Dayuanshenghui Culture and Arts Co. Ltd) then shared her experience in Buddhist art with her talk “Chinese Buddhist Art: From Canonical Tradition to Contemporary Promotion – A Brief Introduction to the Rock-Pigment Buddha Image of Arya Avalokitesvara Academy.” She gave an overview of the history of Buddhist art in China, and various political forces’ influence on it throughout the span of two thousand years. Especially worth noting is how she endeavors to modernize this art form, making it speak to contemporary audiences through the Beijing Dayuanshenghui Culture and Arts Co. Ltd as well as the AryaAvalokitesvara Academy (圣观音院), which she founded. Cai’s work is an exemplary case of how Buddhist doctrines are interpreted and transmitted by artistically skillful hands through modern means to wider audience. Buddhist painting, in the works presented by Cai, embodies the communicative potential of the religion’s cultural appeal.
The next panel, entitled “Transcultural Processes and Entanglements in Asia and Beyond: Social Engagement and Economic Performance,” was chaired by ROBEKKAH RITCHIE (Freie Universität Berlin). With the talk “Buddhism and Social Engagement: Modern Transformations or Back to the Roots,” MICHAEL ZIMMERMANN (Universität Hamburg) brought to the workshop a theoretical focus that resonated with the preceding discussions, especially regarding Buddhism’s interaction with external powers. He recognized that Buddhism’s perceived tendency towards detachment is at odds with the emphasis on social engagement prominent in today’s practices, such as Humanistic Buddhism. But he questioned whether this is a (mis)conception rather than reality. Drawing on ancient textual evidence, he argued that Buddhist theory does contain a worldly element, and as the doctrine of “expedient means” illustrates, a certain flexibility in practice is often allowed. Zimmermann’s talk lead to discussions about Buddhism’s complicated relationship with political powers throughout history. Such relationship takes many different forms, but a cultural or educational framework is often adopted to effectively aid Buddhist organizations to achieve their goals.
From a different angle, ALEXANDRA STELLMACHER (Freie Universität Berlin) also considered Buddhism’s relationship with the external world by taking a sociological approach in her case study entitled “Vipassana in Business – A Buddhist Meditation Technique to Improve Profitability?” With an abundance of statistics and rigorous analysis, she gave the audience a glimpse into the inner workings of one of the popular alleged Buddhist practices of today. In this way, she demonstrated how elements of Buddhism inspire a possibly profitability-oriented technique outside of the norm, and the far-reaching influence Buddhism casts on contemporary life. This talk again resonated with previous discussions about Buddhism’s relationship with secular power. It is yet another example of Buddhism’s malleability and its potential to adapt to psychological needs of different social classes in the modern society.
On the second day of the workshop, MICHAEL KLEINOD (Bonn University) introduced the last panel, “Urban Transformations and Monastic Representations: Monks, Nuns and the Mundane World,” which tied into themes presented previously on the metamorphosis of Buddhism in various cultural contexts, and adding topics of municipal modernization and monastic identities. J. BROOKS JESSUP (Freie Universität Berlin) opened the panel with his presentation entitled “Urbanizing the Dharma: Civic Transformations in Modern Chinese Buddhism.” The presentation introduced urban Buddhism in early 20th Century Shanghai, and in particular the Buddhist Activist Movement. Rural and urban transformation was discussed, exploring how Buddhism began to change and adapt to urbanization, highlighting one group in particular, the “World Buddhist Householder Grove.” The “Grove” was used as an example of how Buddhism developed in urban environments and their involvement in philanthropic work, including their support to schools, orphanages and disaster relief as some examples. The paper concluded with examples of how some of these groups, which developed in the 1930s continue to have contemporary influence and public involvement. This presentation showed various examples of how the cultural transformation of Buddhism was influenced by economic and urbanizing shifts. During the concluding discussion period, questions regarding “Socially Engaged Buddhism” and whether early Buddhist movements in the first half of 20th century can be considered as such were asked, along with what kind of influence Christian missionaries had on the philanthropic involvement of said Buddhist groups.
PATRICE LADWIG (University of Hamburg) focused on Buddhism within Laos and mainland Southeast Asia, and presented “The Empty Monastery: Buddhism and the Transformation of Monastic Education in Laos between Urbanization and Rural Migration.” Based on fieldwork throughout Laos, he described how in the last 20 years the changes occurring through economic modernization have impacted rural and urban Buddhist monastics institutions. Through the appeal of modern life among other factors, many rural monasteries have seen a drastic decline of novices and young monks who leave for the larger monasteries in the cities, which are at maximum capacity. Young men coming from poor rural families who do not have the funds to attend business college ordain at monasteries to further their education and in the cities where they are able to save a small amount of money from the daily alms to eventually leave and live a lay life. This has resulted, as Ladwig’s title suggests, in empty monasteries throughout Laos where elderly single men, generally with little knowledge of Buddhism, ordain in order for the monastery not to be inauspiciously unoccupied. Through addressing these religious and cultural transformations Ladwig also highlighted how the associated ritual practices have also undergone change in this context. The discussion following the presentation included queries on the lack of monks in rural monasteries because young men ordain to receive free education and the ability to move to the city, if these trends can be seen as a decline of the prestigious status of monks. This query continued with consideration of a similar trend seen in nunneries in China, and exploration of how various other countries such as Thailand address these tendencies as well. Related topics such as the forest tradition and SantiAsoke communities showing how some movements are returning to rural locations were also discussed.
LIN JIAN (Peking University) introduced her paper “Monks in Chinese Pop Fictions: Their Interactions with Mundane World from a Modern Perspective,” exploring how one film in particular, Demi-gods and Semi-devils by Jin Yong, informs and represents ideas around Buddhism. The representation of monks and Buddhism within influential films not only shapes how Buddhism is understood, but also how it changes the practice of Buddhists. Lin questioned the line between monks and laymen and how monks behave in the mundane world in these contexts along with ideas of enlightenment and “nationality beyond nationality” portrayed in the film. Through these various explorations, the presentation investigated how modern people are influenced and gain their understanding of Buddhism through pop fictions (movies and TV) and how it might alter their impressions and expectations of Buddhism. Lin gave examples of temples using this representation to advertise themselves. Through these examples, the paper explored the transformation of the representation of Buddhism, and how in turn that informs public ideas and beliefs around Buddhism and its relationship to popular culture.
ROBEKKAH RITCHIE (Freie Universität Berlin) closed the presentations of the day with a paper on “Contemporary Transformations of the Representation of Women Monastics in Thailand: The Asoke Case.” Her talk began with the various developments in recent decades surrounding women in Buddhism and particularly ordination in Southeast Asia. Bhikkhuni ordination has been widely discussed in recent years, especially in Thailand, where many believe the Bhikkhuni lineage has died out and the only option for women wishing to live a monastic life is that of a Mae Chee, or eight precept nun, however they still only have a lay status.Ritchie’s presentation focused on a small group of nuns living in breakaway communities in Thailand, which developed in the mid-70’s under a monk named Bodhirak. This group, called Santi Asoke has a particular aesthetic and the nuns, or sikkhamats wear brown robes, in comparison to the mae chees who wear white. Ritchie suggests that this visual differentiation in Thai culture where coloursare highly regarded has contributed to the status of the sikkhamats in and outside of their communities, where they are actively involved. She discussed how ordaining as a sikkhamat can be seen as an example of developing new systems to allow women to have active and respected roles in monastic communities. Lastly, she gave an overview of the sikkhamats daily life, beliefs and community structure along with discussing various aspects of their aesthetics. Her presentation tied in with previous discussions revolving around transformations in urban/rural environments, transformations of women’s roles in Buddhism and responses to capitalist trends in Thai Buddhism.
To conclude the final day of lectures, ALMUT-BARBARA RENGER (Freie Universität Berlin) chaired the final discussion entitled “Across Spatial and Temporal Divides: Transformations of Buddhist Beliefs, Practices, Institutions, and Identities in New Cultural Contexts.” The discussion was preceded by a short presentation of the International Network “Cultural Transformations of Buddhism” (https://buddhismusberlin.
Bringing these issues to the fore, the participants of the workshop agreed on the necessity of an acute historic awareness of Buddhism’s specificity at different periods and in different cultures in the past and present, and drew attention to another keyword of the workshop, namely “today.” Today’s popularization of Buddhism through literature, film and television is something unimaginable in the past, and it naturally has an impact on both our reception of Buddhism and on itself. On the other hand, the further spread of capitalism, facilitated by the advent of globalization and technology, leads to an acceleration of transformation, producing new modes of proliferation that urgently need to be critically reflected upon. Furthermore, the rise of feminism, the increased accessibility of scholarly work, the post-colonial situations in Asia, and ideas like identity politics and nation-state all contribute powerfully to the reshaping of Buddhism. It is also clear from the discussions that Buddhism has been deeply involved in activism in many countries. As a result, crucial questions, such as whether Buddhism is essentially world-escaping or can be socially engaged, and whether Buddhism is an obstacle to economic development, were repeatedly returned to and thoroughly discussed.
The last day of the workshop consisted of a field trip to the Fo-Guang-Shan Buddhist temple in Berlin. Scholars and students were given a guided tour by one of the resident nuns, who explained the history of the temples in Taiwan where the Foguang organization originates and of the center in Berlin, which was established in 1993. Participants were given the opportunity to visit the various areas of the temple, which included the reception area, the meditation room, classroom area, a shrine room for departed persons, a small gift shop and the main ceremonial hall. Various aspects to the shrine, figures and symbols were explained along with some of the basic beliefs and activities of the Fo-Guang-Shan temple. Following the tour and a group discussion, a communal lunch was provided with traditional vegetarian dishes. Many thanks to Wu Yuanying (Freie Universität Berlin) who chaired the group, and the gracious hosts atFo-Guang-Shan temple.
Team: Jan Ole Bangen, Guan Haoran, Henriette Hanky, Chris Ella Kosobutzki, Alexandra Stellmacher, Wu Yuanying
Program
Cultural Transformations of Buddhism Today. Dynamics and Entanglements.
Welcome Address: Almut-Barbara Renger (Freie Universität Berlin)
Panel 1: Cultural Shifts and Dynamics in Contemporary China: Between Tradition and Modernity
Moderator: Chen Guangchen (Harvard University/Freie Universität Berlin)
Li Silong (Peking University): Buddhism: From Buddhist Religion to Buddhist Culture in Contemporary China
Liu Chengyou (Minzu University): Confucian Idea and the Localization of Buddhism in China
Cai Qun (Beijing Dayuanshenghui Culture and Arts Co. Ltd): Chinese Buddhist Art: From Canonical Tradition to Contemporary Promotion – A Brief Introduction to the Rock-Pigment Buddha Image of Arya Avalokitasvara Academy
Panel 2: Transcultural Processes and Entanglements in Asia and Beyond: Social Engagement and Economic Performance
Moderator: Robekkah Ritchie (Freie Universität Berlin)
Michael Zimmermann (University of Hamburg): Buddhism and Social Engagement: Modern Transformations or Back to the Roots?
Alexandra Stellmacher (Freie Universität Berlin): Vipassana in Business – A Buddhist Meditation Technique to Improve Profitability?
Panel 3: Urban Transformations and Monastic Representations: Monks, Nuns and the Mundane World
Moderator: Michael Kleinod (Bonn University)
J. Brooks Jessup (Freie Universität Berlin): Urbanizing the Dharma: Civic Transformations in Modern Chinese Buddhism
Patrice Ladwig (University of Hamburg): ‘The Empty Monastery’: Buddhism and the Transformation of Monastic Education in Laos between Urbanization and Rural Migration
Lin Jian (Peking University): Monks in Chinese Pop Fictions: Their Interactions with Mundane World from a Modern Perspective
Robekkah Ritchie (Freie Universität Berlin): Contemporary Transformations of the Representation of Women Monastics in Thailand: The Asoke Case
Final Discussion:
Almut-Barbara Renger (Freie Universität Berlin): Across Spatial and Temporal Divides: Transformations of Buddhist Beliefs, Practices, Institutions, and Identities in New Cultural Contexts
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