美國佛教史=American Buddhist History; 南傳佛教=Theravada Buddhism; Immigrants; Adaptation
摘要
Theravada Buddhism has grown dramatically in America between 1966 and the present through immigration from Thailand, Sri Lanka, Laos, Burma, and Cambodia and through the interest and conversion of native-born Americans. This dissertation is based around two core questions. First, do “immigrant” and “convert” Theravada Buddhists share beliefs and practices? Second, are the social processes through which “immigrant” and “convert” Theravada Buddhists construct organizations, communities, and identities in the United States similar? To answer these questions, I conducted one year of participant observation at Wat Mongkoltempunee (also called Wat Phila), a temple founded by first generation Thai immigrants to the United States, and the Cambridge Insight Meditation Center (also called CIMC), a meditation center founded by first generation converts to Theravada Buddhism. I also completed semi-structured interviews with approximately one hundred practitioners, teachers, and monks involved with the centers.
While existing research suggests there is not one but two Buddhisms in America, that of “immigrants” and that of “converts,” I find that the history and practice of Theravada Buddhism in America is considerably more complex. I argue that practitioners at Wat Phila and CIMC share some beliefs and practices despite many differences. Further, I find that the monks, teachers, and practitioners at Wat Phila and CIMC both created lay motivated and supported organizations around a niche of people who were and are involved with these centers for similar reasons. The core group of people who are involved with both centers form groups or communities that, while differently configured, provide them with similar spiritual support through merit making at Wat Phila and experiences of inter-connection at CIMC. People at both centers also construct personal identities through their involvement with the tradition and describe these identities as chosen in the United States. More women than men are involved in both centers and occupy roles and positions they would not in Buddhist organizations in Asia. I conclude by arguing that these two organizations suggest shared and uniquely Buddhist responses to the dilemmas of adaptation and change faced by all religions when they migrate to the United States.
