Firstly, my Buddha necklace is an item that I would forever cherish because of its sentimental values. It was given by my dead grandmother on my dad's side. Nary-my grandmother, was a very religious individual who devoted her life to Buddhism hoping that one day, she would influence me. I remember the cold gold necklace against my warm skin, the three glistening Buddha’s reflecting its glory against the sun, and the feeling of being protected whenever I was scared. This was not just a piece of jewelry. This necklace has sentimental value that gave me happy nostalgia and emotional memories my grandmother and I shared. Till this day, it is still the most special gift I have ever received. Despite this, the necklace has caused conflict between …show more content…
The smell of burning incense seeped inside the temple walls, the ocean breeze always drafted though the house frequently giving me chills whenever we chanted, however, sitting next to my grandmother and seeing her smile always made me feel cozy and comforted. The shades of orange saffrons varied between each monk and always contrasted against the white walls of the temple. Shrines filled every corner of the temple but the shrine upstairs astonished me every time I visited. The complex layout and detailing of the vivid hues of food, candles, flowers, and crystals in the shrines was impeccable and necessary to express reverence and gratitude for Buddha. The strong scent of lemongrass meat, fresh rice, and seasonal fruit flowed from the kitchen to the living room. Which always used to distract me. On the contrary, ever since my grandmother passed away I am now unable to attend temples. My grandpa would always tease me and bug me if I were to ever visit the temple again and thus, would be one of the conflicts I experienced. My mom would state that I didn’t believe in God nor Jesus because I didn't go to sermons. In like manner, my peers would always argue that I can only believe in one religion, not two. The fading conflict of attending temples was a relief but food was another opponent on the rise to introduce another conflict …show more content…
I think that each religion has a unique twist and reveals individuality in terms of preparation, presentation, and of course flavor. Ranging from the strong aromatic spices of Cambodian food to the sweet crispy smoke meat of Guamanian food. Chamorro food - food from the island of Guam, connects the sweet, savory, and smoky flavors that give me the recollection of my grandfather’s old restaurant in Las Vegas. While the spicy, tangy, and sour impressions are more prevalent in Cambodian food, never fails to make me reminisce when my grandmother prepared large home cooked meals for my big family. The conflict started to construct itself whenever I refused to eat the unfamiliar Cambodian food I’ve never seen or eaten. At my grandpa's house, he and my dad would say state something similar to “you island boy now?” or “you only eat Filipino food, only eat adobo and pancit?” referring to my mother's side of the family. This ridicule always made me feel like I wasn’t the Asian boy they anticipated me to be. The conflict finally made me realize that I’m not gonna let anyone interfere with my cultural identity of being bi-religion and engage in the idea of
I arrived at the Hsi Lai Temple in the city of Hacienda Heights around 3:00 p.m. on March 7, 2014. Although I am Chinese, I have never been to this temple before because my family does not practice Buddhism. This is my first time collecting data about the His Lai Temple. This method is referred to as participant-observation which is, “the anthropological method of collecting data by living with another people, learning their language, and understanding their culture” (Arenson and Miller-Thayer 521). The temple is built on a hill top. After driving up the long hill into the parking lot, I found that before entering the temple, I walked up many stairs. In the brochure For Guang Shan Hsi Lai Temple, it said that the name Hsi Lai stands for “coming to the West”. The temple, which was founded by Venerable Master Hsing Yun, signifies the dedication of Taiwan’s largest Buddhist organizations called the Fo Guang Shan. It took ten years to build the temple and was completed in 1988. This $30 million Temple on 15 acres of land was financed by donations from Buddhist devotees from around the worlds.
...o de-essentialize and de-Orientalize religious system of Islam, and instead locate it as part of a historical discursive tradition where practices were contested and in flux. This challenges notions of what authentic religious practices are in Theravada Buddhism, and in doing so expands an understanding of what forms can take. For this reason, the work is useful, and highly recommended for an aspiring religious or anthropological scholar.
The temple puja is identified as a public and formal form of worship and devotion undertaken by adherents of Buddhism. Within puja each of the steps of the Eightfold path can be approached and there is the opportunity for one to reach Nirvana with puja alone. The last step of the Eightfold Path, right concentration is the end point for the chanting and the meditation. Adherents enter the temple in a physical and mental state of reverence or Puja, and inside they primarily recognise the importance of the Three Refuges. Additionally, temple puja has great significance for the community as it intrinsically reflects on the significance of the community as part of the Sangha, and strengthens relationship and devotion within the community. The temple itself is often in the centre of a Buddhist town or village, symbolising that is the heart and the central point of the Sangha, and acts as a daily reminder for the community to remain devoted. Thus reinforcing a quote written by Buddhaghosa in 5th century India, “[Nirvana] can only be reached, not produced, by the Path . . . it transcends the intrinsic nature of matter . . . being attainable through special insight affected by strong effort” (Stimulus). The quote is explaining that by remaining devoted, one can reach Nirvana through total enlightenment. Temple Puja provides social cohesion in that the role and function of participants demonstrate the social status of the individuals and their connection with each other, for example, the role of members of the Sangha lead the participants in prayer and reflection. Overall, temple puja has a profound impact on the individual and the greater community as it allows them to reach
In my Catholic high school, our theology class visited a spiritual space each semester. Synagogues, temples, centers, and mosques were included. The most memorable of these visits was a trip to the Sri Venkateswara Temple in Penn Hills. At first, I was in awe of the décor—large, intricate murals and statues filled the space, and there were flowers and incense holders in every corner. The tour guide, a Hindu doctor and author, then occupied my interest. He described his belief in pantheism, a view that the Universe is divine in all respects. It was so interesting to hear about a belief contrary to the monotheist, dualist one I was brought up in. It made just as much sense, it was simply explanation of life and its meaning.
Yu, Han. “Memorial on Buddhism”. Making of the Modern World 12: Classical & Medieval Tradition. Trans. Richard F. Burton. Ed. Janet Smarr. La Jolla: University Readers, 2012. 111-112. Print.
Walking into the Hall of the Buddhas, there was a sense of peace and guidance lingering inside me. The seated Bodhisattva, of the Northern Wei dynasty (386-534), CA.480, from the Yungang, Cave xv, Shani Province, made of sandstone, guarded the entrance. At first, I thought it was a time to be disciplined, but the transcending smile from the statue was a delicate fixed gesture that offered a feeling of welcome. It was not a place to confess your wrongdoings; neither was it a place for me to say, “Buddha I have sinned.” It was a room to purify the mind, the mind that we take for granted without giving it harmony. There was a large mural decorating the main wall called “The Paradise of Bhaishajyaguru”(916-1125). I sat down wandering if the artist of the portrait knew that his work would one day be shared on this side of the world, in my time. Much like Jesus Christ and his followers, the mural is a painting of healers and saviors. It was a large figure of the Buddha of medicine, (Bhaishajyaquru) surrounded by followers of Bodhisattvas, Avalokiteshvara, and Mahosthamaprapta with twelve guardian generals who have pledged to disseminate the Buddha’s teaching (Tradition of Liao 916-1125, Metropolitan Museum wall plaque).
As the sunrises over the crisp fall horizon, followers begin to surround the sacred space in anticipation for what is about to take place. The sacred space is soon surrounded by people who are dressed in the sacred colors, some wearing necklaces of their totem, while others wear headdresses that adorn with their sacred symbol. People begin to drink, play music, and prepare a banquet feast for each other, creating a festival atmosphere in hope that today’s ritual will be a success. As the ritual gets set to begin followers begin to crowd into the sacred space, surrounded with pictures and names of those who have reached greatness. As the ritual begins, music is played in order to bring everyone together and prepare for the events that are about to unfold. It is now that the followers have a very simple focus, to aid in the success of the ritual. Those who celebrate the ritual take there places in the middle of the sacred space, with the followers surrounding them; now that the ritual has begun the celebrants begin to perform and focus on certain actions in order connect themselves with the transcendent sacred. The followers who look on begin to aid by chanting, allowing themselves to also transcend. In hopes that the ritual was a success, everyone does their part until the last second of the ritual is completed, it is only then that it can be decided if the ritual was a success and they can either celebrate or grieve by signing in their most sacred song, bonding them once again with each other.
In this essay I will discuss the many aspects and ideals of Asian Religions along with their impact and the role they play within the United States. I had a few questions that I had to try and find answers for, in order to complete the connection of Asian Religions to the United States. Why are some Americans and westerners finding Asian Religions as well as Asian thought and philosophy to be more gratifying than traditional western religions and philosophy? How are Asian Religions perceived and practiced here in the United States as opposed to its place of origination? Finally, is there further growth of the Asian Religions as well as philosophy still possible here in the United States and the west? All of the answers to these questions will try and explain the place Asian Religions have here in the United States.
Four different people, four different lifestyles, all with at least one thing in common—their races (or so we have yet to discover). I began my interviews wanting to show the similarities and differences in eating habits and traditions with the African American perspective in mind. Although race is used as the combining factor in this situation, each individual’s lifestyle, cultural behavior, and even eating habits are all very unique. My interviewees consisted of four Americans, as mentioned before all of same race, with similar yet very distinct backgrounds. They range from a black Jew, to a “Jamerican,” to what I would call a “traditional southerner”, right on down to a modern day Muslim. They all agreed to fill me in and reveal to others the details of their personal history and family backgrounds. Geography, family tradition, and religion all play factors in what they eat as it always has dating back to ancestral times. I began with “JJ Alex;” a 20 year old African American male from the east coast. He is a middle class college student. JJ Alex sounds like your typical college student but he is far from typical. What singles him out from many of his other peers is his religion. You might ask, “How would his religion relate to his eating lifestyle unless he’s a Muslim?” “He couldn’t possibly be Jewish—or could he?” A black Jew—better known as a Seventh Day Holiness. His great grandfather was a Rabbi and the basic teachings in his religion are as followed: his faith believes the Sabbath (day of rest) to begin at sunset on Friday lasting until sunset on Saturday; some worshippers wear Yarmulke; his faith also follows the Old Testament of the Bible; and they wear the Star of David.
...ause the repetition was getting too bland. Why can’t my religion be as free as a bird like the Buddhists? Why is there a rule where you have to go to church every Sunday, and if you don’t, you’re not a practicing Catholic? In a Buddhist lifestyle, you can pray every day, but you don’t have to be at the temple. You can go to the temple when you feel that you need to bow down and pray in front of the Buddha. I feel that in this way, you can go with what is best for you, not with what is best with time.
Robinson B.A. 29 Mar 2000 (last update), Buddhism, Hp. Online. Ontario Consultants on Religious Tolerance. Available:
In the essay " Rice for Thanksgiving " by Jocelyn Fong who is a full american, partial asian young girl is a young girl who admires her untraditional thanksgiving, and meaning. Fong loves thanksgiving, due to her Grand mothers special dish " Rice and Gravy " as said in the essay Her Grandmother always celebrated the American way, She even never got around to teaching Fong's father their native language. " I believe in rice and gravy, I am half Asian and completely American. " by Fong saying that, she completely accepts the mix she is by referring to the mix of food that is a tradition. You should celebrate holidays the way it makes you happy, with your very own culture regardless the fact if it is different.
Reading Catfish and Mandala reminded me of my cultural closeness through food. Due to being bi-ethnic I learned how to cook food from both my ethnicities, however there were times when I found myself acting like a foreigner towards certain dishes. A prime example was when I had Chitlins or pig intestines. I had eaten menudo, thanks to my Hispanic mother and this was the first time I had Chitlins, an African American dish via my paternal grandmother. Unlike Menudo, which to me has an appetizing smell and taste, Chitlins were a gray stringy putrid smelling dish. Remembering the utter dislike I obtained from that African American dish, reminded me of Pham’s experience with Vietnamese food. While there are some dishes people can’t stand, most usually embrace a dish from their culture and that helps ease some of the pain or discomfort.
I was always fascinated in the Buddhist religion and this class assignment was a great opportunity for me to take advantage of my curiosity. I decided I would visit a Buddhist center. With the company of my mother, I went to the Diamond Way Buddhist Center in Miami. According to my interview with the Buddhist that instructed the meditation service, every Monday and Friday they have a meditation service for the 16th Karmapa meditation from 8:00pm to 8:30pm. This center is part of the Karma Kagyu lineage of Tibetan Buddhism (Anonymous). Upon arriving, I realized that it was in someone’s home. Many Buddhist offer their homes for Buddhist centers and are unpaid for their services. However, they do accept donations. Before entering the house, we had to remove our shoes. When we entered I could smell the scent of incense burning. As presented in World-Faiths, removing your shoes before entering a Buddhist center or temple is a form of worship. Also, incense and candles are used to represent Buddha’s enlightenment (World-Faiths).
In the short story “The Necklace”, the main character, Loisel, is a woman who dreams of greater things in her life. She is married to a poor clerk who tries his best to make her happy no matter what. In an attempt to try to bring happiness to his wife, he manages to get two invitations to a very classy ball, but even in light of this Loisel is still unhappy. Even when she gets a new dress she is still unhappy. This lasts until her husband suggests she borrows some jewelry from a friend, and upon doing so she is finally happy. Once the ball is over, and they reach home, Loisel has the horrible realization that she has lost the necklace, and after ten years of hard labor and suffering, they pay off debts incurred to get a replacement. The central idea of this story is how something small can have a life changing effect on our and others life’s. This idea is presented through internal and external conflicts, third person omniscient point of view, and the round-dynamic character of Loisel. The third person limited omniscient point-of-view is prevalent throughout this short story in the way that the author lets the reader only see into the main character’s thoughts. Loisel is revealed to the reader as being unhappy with her life and wishing for fancier things. “She suffered ceaselessly, feeling herself born for all the delicacies and all the luxuries.” (de Maupassant 887) When her husband tries to fancy things up, “she thought of dainty dinners, of shining silverware, of tapestry which peopled the walls…” (de Maupassant 887) As the story goes on her point of view changes, as she “now knew the horrible existence of the needy. She took her part, moreover all of a sudden, with heroism.” (de Maupassant 891) Having the accountability to know that the “dreadful debt must be paid.” (de Maupassant 891 ) This point-of-view is used to help the reader gain more insight to how Loisel’s whole mindset is changed throughout her struggle to pay off their debts. Maupassant only reveals the thoughts and feelings of these this main character leaving all the others as flat characters. Loisel is a round-dynamic character in that Maupassant shows how she thought she was born in the wrong “station”. “She dressed plainly because she could not dress well, but she was as unhappy as though she had really fallen from her proper station.