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Buddhism from a Social Science Paradigm

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Buddhism from a Social Science Paradigm

  1. Introduction

Familial ties are what binds us as human beings, and the networks that are formed consists of powerful social forces operating in our lives. From a social science context, comprehending how social factors such as culture, religion, tradition, and norms dictate familial setting is an exciting aspect (Wilson, 2014). To be specific, religion is one of the most favored influential concepts in familial ties and the formation of families since time immemorial. Religions such as Christianity, Islam, and Judaism have staunch teachings dictating the idea of family. For instance, monogamy is encouraged in Christianity, whereas having multiple wives is encouraged in Islam. One fascinating religion, however, does not have such staunch teachings. Buddhism is renowned for its personalized promotion on virtue and vice and the complete disregard for familial concepts (Wilson, 2014). It has an entirely different conceptualization about family, culture on family, and how family functions. The following paper aims to delineate the differential aspects presented in Buddhism. In particular, the paper has a keen interest in cultural aspects of the structure of culture, family and culture, and functions of the family.

  1. Culture: Buddhism Religion

Currently, it is estimated that Buddhism has 470 million followers around the world. The major component of the followers originates from the Asian continent as well as the South-East Asia region (University, 2019). In this region, nearly 180 million individuals practice in areas of China, Japan, Korea, Singapore, Vietnam, and Taiwan (University, 2019). There are two main branches of Buddhism, including Mahayana and Theravada. Theravada Buddhism is prevalent in Cambodia, Thailand, Sri Lank, and Burma, whereas Mahayana Buddhism is prevalent in China, Japan, Korea, Taiwan, and Vietnam (University, 2019). A unique strand of the Mahayana Buddhism is in Tibet, where there is exists Tibetan Buddhists. Buddhism is becoming an influential religion in the West, especially in America (University, 2019).

The reason Buddhism is chosen for the particular report is based on the conflicting ideologies about the religion. The common conception about it, especially from the West, is that Buddhism does not allow or permit familial relations (Wilson, 2014). So far, this is true given that the historical ideology of Buddha was that he left his family to dedicate his life to god. As a result, it has been the norm that male kin should not or are not permitted to have children and that they are required to live their lives as monks or nuns. It means not having a home and living homelessly away from people. We often see such pictures of how men adorn orange overalls and live in the mountains (Wilson, 2014). However, the notion that these individuals do not have relations, both familial and marital, is common. My cousin (father’s side) is a dedicated monk, and he lives in the United States of America. The confusing aspect of this is that he still lives a normal life and even has relations with our parents. But people often dictate that he is a mockery to the religion given that he does not reside in a mountain or adorn the orange gowns. I have grown to understand the religion from a personalized view and appreciate its perspective. In order to dismiss this, the following paper embarks on a synopsis understanding of how monks are still allowed to have familial and marital relations, even if they are dedicated to the personal growth as dictated in Buddhism.

  • Course Concepts
  1. Deep Structure of Culture

A deep structure of culture can be described as the (un)conscious assumption that any culture makes about the world and the source of insight by which they base life. Ideally, it brings out the ethical and cultural confrontations around the world. In most cases, people often view Buddhism as having differential cultural comprehension about society. As a result, it can affect how already established societies behave, especially in the West. Buddhism has a specific structure concerning the religious outlook. It focuses on individuality, especially on virtue and vice, and how to differentiate the two. Buddhism dictates that to survive the harsh world, one has to possess the distinct values of hard work, self-denial, sacrifice, charity, and faith (Wilson, 2014). These values are strong within any culture, but with Buddhism, they are over-emphasized as a way of life.

Regarding Buddhism, the concept of deep structures of culture can be used to explain why monasteries are pivotal to Buddhism and expound on renunciation. According to the doctrine of Buddha, young men are allowed to segregate themselves from their normal lives and live in monasteries (Wilson, 2013). The idea is not to steal the men away from society but to nurture them. Accordingly, Buddhism is not a familial oriented religion, and rather, it focuses on oneself. In light of this, it nurtures inner growth (Wilson, 2013). From a historical concept, Buddha left his family to seek awakening and returns to his family after achieving that goal to teach them what he had learned.

An example of evidence supporting the ways of Buddhism is that individuals are required to adorn an orange or saffron robe, have a limited diet, and engage in activities that foster self-discipline while living in segregation (Wilson, 2014). During this time, the individual is required to sustain their self-discipline and self-sacrifice as a means to foster a higher calling in their life (Wilson, 2014). The duration of stay allows the individuals to understand the teachings of Buddhism and practice them even when they decide to leave the monasteries.

  1. Family and Culture

Family and culture are described as the rules, traditions, and values that are observed in a specific community. Families have distinct dynamics on how they tackle problems, relations aspects, and how they accomplish family goals (Wilson, 2014). In Buddhism, there are two types of alternate families, the alternative or pseudonym family and the actual family. It is not the same as the western families where family structures are one unit. In Buddhism, an individual is allowed to have two types of families (Wilson, 2014). On one end, there is the original family with a father and mother as well as siblings. On the other, there is the pseudo-family in which the monk or the nun can have a new family in their monasteries (Wilson, 2013). For the latter, the family is more spiritual with a religious teacher.

It has been the tradition for generations in Buddhist oriented families and traditions. As such, it is common for families to let their sons or daughters leave their familial homes and join the monasteries (Wilson, 2014). The unique relationship between the Buddhist family structure and the traditional family structure is that they are both structured on the patriarchy system. In this type of patriarchy system, for instance, children, along with their parents, can decide to be Buddhists both in practice and in life (Wilson, 2013). The system entails that the family has to adhere to the rules of values and vices whereby one is upheld and the other, shunned (Wilson, 2013). In summary, family and culture in Buddhism share similarities in tradition and values within the family setting.

  1. Functions of Family

The primary functions of a family include procreation through the reproduction of children and socially under socialization. In typical stereotypic segregation, the misconception about Buddhism is that men are not allowed to procreate or marry (Wilson, 2013). The misconception has been a long conception from the western or outside world (Wilson, 2014). However, it is interesting to note that in historical context, Buddha always preferred celibacy. But, in special circumstances, as addressed in the Monk Nandika, who had copious relations with a woman while meditating in the forest (Wilson, 2014). Long story short, Nandika was given a probationary period from which he could practice Buddhism but was no longer allowed in the monastery (Wilson, 2014). As such, the interesting rule in Buddhism is that the family is seen as a sacred vessel in which followers are retrieved. The idea is that sons or daughters can choose to leave their homes and renounce their affiliation with the values and norms in Buddhism (Wilson, 2014). Another alternative is that people are allowed to follow Buddhism outside the monasteries. Families are allowed to participate in Buddhist festivals, often known as the Ghost Festival. For instance, monk husbands and their wives, along with their parents and children, are allowed to celebrate through the provision of gifts (Wilson, 2013). Preferably, Buddhism idolizes the family structure and its contribution to society without disregarding traditions.

  1. Conclusion

The one special aspect I have learned about Buddhism is that it is not an alienation religion. It is actually completely similar to other religions. The unique aspect about it is that it allows one to focus on their individuality in seclusion, especially through meditation. The insight I have gained from the religious culture is similarities with western culture about the realization of self-identity. In summary, the information, or rather, the communication presented, helps me understand and appreciate the religion better compared to the stereotypical understanding of it from the western front.

 

References

University, B. C. for R., Peace and World Affairs at Georgetown. (2019). Demographics of Buddhism. https://berkleycenter.georgetown.edu/essays/demographics-of-buddhism

Wilson, L. (2013). Family in Buddhism. Suny Press.

Wilson, L. (2014). Buddhism and Family. Religion Compass, 8(6), 188–198.

 

 

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