Buddhism tends to be very positively received in the West; in some contexts, it would be appropriate to say that Buddhism is in fact idealized. Although this bodes well for first impressions, the result is often one of sweeping simplifications, and it does not do the tradition justice. Among the pre...
Buddhism tends to be very positively received in the West; in some contexts, it would be appropriate to say that Buddhism is in fact idealized. Although this bodes well for first impressions, the result is often one of sweeping simplifications, and it does not do the tradition justice. Among the prevalent oversimplifications circulating is the notion that Buddhism amounts to prolonged meditation sessions best practiced by thoughtful adults. Although meditation is an important ingredient of the Buddhist life, it is certainly not the only (or even the most primary) means by which communities engage with the tradition. When, however, silent meditation takes the lead in Buddhist representation, children are ostensibly removed from the equation. They cannot have much of a place in a tradition that focuses its energies on quiet contemplation. Any parent of small children is aware of that. If children want to engage with the tradition, a common Western assumption is that they will have to wait until they grow up. In most Buddhist contexts outside of the West, however, children are (as one would naturally expect), very much part of the Buddhist landscape. They participate in the ritual life of their communities, attend Buddhist schools for children, listen to Buddhist stories, read Buddhist comic books, and tell Buddhist jokes. In some contexts, children even meditate, although perhaps not for the extended periods some adults enjoy. In other words, Buddhism in many non-Western contexts is not an exclusively adult occupation. The problem, however, is that until recently, Buddhist scholarship has not paid much attention to the lives of children in Buddhist communities. Either following or creating the trend of identifying Buddhism as an adult activity, little scholarship has been produced on the theme of children or families. The field is changing, however, and a few books and articles have appeared recently that are beginning to bring these questions into focus. We are only at the beginning of these conversations, and there is still a long way to go. Despite the limitations of the field, we can nevertheless explore some of the ways that Buddhism expresses care for its children. We will begin with the story of the Buddha's life and with his complicated relationship to his child. The Buddha's story functions as the ultimate narrative, with Buddhists throughout the world modeling their own behavior based on his. How he is understood to have treated his child therefore becomes a key resource in a discussion about children and the tradition. The next section will focus on the most prominent of Buddhist institutions - the monastery - and will consider some of the ways it engages with children and cares for them. This article concludes with references to some of the traditional values promoted in Buddhist rhetoric and application of these values to the theme of this article.
Buddhism tends to be very positively received in the West; in some contexts, it would be appropriate to say that Buddhism is in fact idealized. Although this bodes well for first impressions, the result is often one of sweeping simplifications, and it does not do the tradition justice. Among the prevalent oversimplifications circulating is the notion that Buddhism amounts to prolonged meditation sessions best practiced by thoughtful adults. Although meditation is an important ingredient of the Buddhist life, it is certainly not the only (or even the most primary) means by which communities engage with the tradition. When, however, silent meditation takes the lead in Buddhist representation, children are ostensibly removed from the equation. They cannot have much of a place in a tradition that focuses its energies on quiet contemplation. Any parent of small children is aware of that. If children want to engage with the tradition, a common Western assumption is that they will have to wait until they grow up. In most Buddhist contexts outside of the West, however, children are (as one would naturally expect), very much part of the Buddhist landscape. They participate in the ritual life of their communities, attend Buddhist schools for children, listen to Buddhist stories, read Buddhist comic books, and tell Buddhist jokes. In some contexts, children even meditate, although perhaps not for the extended periods some adults enjoy. In other words, Buddhism in many non-Western contexts is not an exclusively adult occupation. The problem, however, is that until recently, Buddhist scholarship has not paid much attention to the lives of children in Buddhist communities. Either following or creating the trend of identifying Buddhism as an adult activity, little scholarship has been produced on the theme of children or families. The field is changing, however, and a few books and articles have appeared recently that are beginning to bring these questions into focus. We are only at the beginning of these conversations, and there is still a long way to go. Despite the limitations of the field, we can nevertheless explore some of the ways that Buddhism expresses care for its children. We will begin with the story of the Buddha's life and with his complicated relationship to his child. The Buddha's story functions as the ultimate narrative, with Buddhists throughout the world modeling their own behavior based on his. How he is understood to have treated his child therefore becomes a key resource in a discussion about children and the tradition. The next section will focus on the most prominent of Buddhist institutions - the monastery - and will consider some of the ways it engages with children and cares for them. This article concludes with references to some of the traditional values promoted in Buddhist rhetoric and application of these values to the theme of this article.
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