عنوان

Who Owns Religion? Intersectionality, Identity Politics, and Cultural Appropriation in Postglobal Buddhism

شماره

LA122920

زبان متن نوشتاري يا گفتاري و مانند آن

انگلیسی

عنوان اصلي

Who Owns Religion? Intersectionality, Identity Politics, and Cultural Appropriation in Postglobal Buddhism

نام عام مواد

[Article]

نام نخستين پديدآور

Jørn Borup

محل نشرو پخش و غیره

Leiden

نام ناشر، پخش کننده و غيره

Brill

متن يادداشت

While historically sharing the characteristics of a universalistic religion and a modernist grand narrative, global Buddhism is mainly the product of a late modern development. Centripetal forces with circulating ideas, practices, and institutions have been part of a liberal market in an open exchange society with "open hermeneutics" and an accessible universal grammar. Its global focus has triggered de-ethnification, de-culturalization, and de-territorialization, claiming transnational universality as a central paradigm fit for a global world beyond isolationalist particularism. However, such seemingly universalist versions of a global Buddhism in recent years, mainly in North America, have been criticized for actually being representations of particular cultures (e.g., "white Buddhism") with benefits for only particular segments. This article investigates the discourses of this new turn, involving questions of authority, authenticity, identity, cultural appropriation, and representation. It is suggested that criticism of global Buddhism should be seen as typical of what could be called "postglobal Buddhism," in which identity politics is a frame of reference serving as a centrifugal force, signaling a new phase in "Western Buddhism." The relevance for the study of religion is further discussed with reflections on how to respond to post-global religious identity politics without being consumed by either stark objectivism or subjectivist go-nativism. While historically sharing the characteristics of a universalistic religion and a modernist grand narrative, global Buddhism is mainly the product of a late modern development. Centripetal forces with circulating ideas, practices, and institutions have been part of a liberal market in an open exchange society with "open hermeneutics" and an accessible universal grammar. Its global focus has triggered de-ethnification, de-culturalization, and de-territorialization, claiming transnational universality as a central paradigm fit for a global world beyond isolationalist particularism. However, such seemingly universalist versions of a global Buddhism in recent years, mainly in North America, have been criticized for actually being representations of particular cultures (e.g., "white Buddhism") with benefits for only particular segments. This article investigates the discourses of this new turn, involving questions of authority, authenticity, identity, cultural appropriation, and representation. It is suggested that criticism of global Buddhism should be seen as typical of what could be called "postglobal Buddhism," in which identity politics is a frame of reference serving as a centrifugal force, signaling a new phase in "Western Buddhism." The relevance for the study of religion is further discussed with reflections on how to respond to post-global religious identity politics without being consumed by either stark objectivism or subjectivist go-nativism.

تاريخ نشر

2020

توصيف ظاهري

226-255

عنوان

Numen

شماره جلد

67/2-3

شماره استاندارد بين المللي پياييندها

1568-5276

اصطلاح موضوعی

cultural appropriation

اصطلاح موضوعی

identity politics

اصطلاح موضوعی

postglobal Buddhism

اصطلاح موضوعی

study of religion

مستند نام اشخاص تاييد نشده

Jørn Borup

شماره بازیابی

10.1163/15685276-12341574

نام الکترونيکي

فرمت انتشار

p

نوع ماده

[Article]

کد کاربرگه

275578

سطح دسترسي

a

تكميل شده

Y