Political Buddhism

Buddhism has emerged as an alternative religion that is poised to be a cultural, spiritual, and governmental core. Lewis (2008) stated, ?As for being a governmental force, in that respect are still too few Buddhisticicics in the States to stop the flood of fundamentalism and the myopic national and state policies. However, at that place was a Shin Buddhist Congressman, Mr. Bob Matsui from capital of California who died in 2005. In 2007, the 110th U.S. Congress acquired two bare-assed Buddhist Representatives, Mazie Hirono of Hawaii and Hank Johnson of Georgia?(para.11). Moreover, m all(a) well-regarded organizations much(prenominal) as the Buddhist Peace Fellowship ready engaged in final stage penalty reform. Religion plays a pivotal part in election year politics. Democrat and republican candidates try to sweep up the mantle of religion to legitimize themselves to Christian hidebounds. Both parties nurse a grab for the fundamental and ever-increasing pluraliz ed Christian votes with less important constituencies such(prenominal)(prenominal) as Buddhists left out of the dispute. According to Richard convert (1997), it is no accident, to suppose, that less than 5% of all non-Asian Buddhists in the get unitedly States are registered Republicans. It is non because there is anything intrinsic to Buddhist doctrines as such that would oppose liberal or even ultra-liberal (or, as the Statesns counter them, conservative and ultra-conservative) political values. After all, Buddhists and Republicans both(prenominal) lean to oppose any but the most minimalist government. Moreover, both love elephants (para. 2). historically speaking, Buddhism has tended to maintain conservative status quo regimes in Asia, going all the way back to India. Richard Hays (1997) stated, ?the curtilage for European and Afro-American Buddhist disinclination to post the Republican Party is that in the join States the Republican Party has tie in itself wi th patriotism, conservative Christian (and e! specially Protestant) moral values, and the pursuals of corporate business. state who raise such mainstream American values are non the ones who tend to land out in various shipway (such as by becoming marginalized academics who teach arcane subjects such as Sanskrit grammar and mediaeval Indian philosophy)?. Richard Hayes (1997) further stated, ?that non-Asian Buddhist converts in the United States tend to be unusually extremely educated people, academics, homos, political radicals, former drug users, performing artists and different people who impart very little real invite or political or economic power (and very little interest in having real power)? (para. 3). Republicans blame these like individuals for most of community ills. One blogger stated, ?It is certain Christian Americans who force divisive issues, such as school agreements to deity or gay wedding ceremony bans, into the political debates. All Americans have to disseminate with the consequences. It is interesting, and then, to observe how American Buddhist organizations publicly react to such issues? (Tricycleblog, 2004). In 1954, the pledge of subjection as a non-religious imprecation was theocized and declared unconstitutional in 2002. The Buddhist have been lacking on support for the current pledge. In fact, 23 Buddhist supported an amicus skeleton that supported the 2002 unconstitutionality of the pledge of allegiance (Tricycleblog, 2004). Buddhism does not establish oaths to God because that would be anti-Buddhist. As for gay marriage, Buddhist have been quieter on this subject.

Homosexuality is not to be pass or condemned harmonise to Buddhis! m because the issue is not clear in their beliefs. Nevertheless the government minister?s railroad tie of the Buddhist Churches of America made the adjacent statement: Whereas there is no nix judgment of quirk in the Buddhist religion; whereas a number of BCA ministers have been performing same-sex weddings for a period of at least 30 years; whereas we wish to affirm the morality of all persons, free of sexual orientation: Now therefore be it resolved, that the Ministers Association of the Buddhist Churches of America opposes any governmental prohibition of same-sex marriage (Tricycleblog, 2004). Though the issue of the pledge of allegiance or gayness may seem divisive when use by the Christian right they still are American issues. Because there is a lack of support by Buddhist for the pledge of allegiance and a lack opposition to homosexual relationships can it truly be said the American Buddhist are actually for America. ReferencesHayes, R. (1997). Buddhism and politi cs. Retrieved February 15, 2009 from http://ireland.iol.ie/~mazzoldi/toolsforchange/buddhist/politics.htmlLewis, G.R. (2008). Buddhism in America. Retrieved February 15, 2009 fromhttp://buddhistfaith.tripod.com/pureland_sangha/id65.htmlTricycleblog. (2004). American Buddhists Speak Out on the Pledge of Allegiance and comical Marriage. February 15, 2009 from http://tricycleblog.blogspot.com/2004/09/american-buddhists-speak-out-on-pledge.html If you want to get a full essay, society it on our website: BestEssayCheap.com

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