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Buddhist voices in school : how a community created a Buddhist education program for state schools
Summary: There are 400 million Buddhists in the world. Buddhists in Australia make up 3% of the population. So why have Buddhists had so little to say about educating youth? And, can Buddhism survive in Australia without educating youth? Sue Smith in Buddhist Voices in School answers why Buddhists are reluctant to go public on education, and how Buddhism has much to offer the critical area of enhancing the wellbeing of young people. Here she distinguishes spiritual education from religion. Using case studies of Buddhist classes in primary schools Smith shows how a community adapted Buddha-Dharma to fit with contemporary education. The book describes how Social and Emotional Learning, inquiry and experiential approaches to education fit well with the intentions of Buddhism. In these classes students learned to meditate and explored ethics through a lively selection of Jataka tales. Voices from a Buddhist community, state school teachers, parents and also students inform the narrative of this book. It is the students themselves that reveal over time how they have developed calm, focus, kindness, resilience and better ability to make choices through their participation. The author concludes that the principles and techniques used in this program make potent contributions to current pedagogy. This book will be of great value to educators, academics and all those who have interest in Buddhism and who care about how children are educated.
Book
Buddhist Voices in School
Using case studies of Buddhist classes in primary schools, Smith shows how a community adapted Buddha-Dharma to fit with contemporary education. The book describes how Social and Emotional Learning, inquiry and experiential approaches to education fit well with the intentions of Buddhism.
eBook
Buddhism, colonialism and the boundaries of religion: Theravada Buddhism in Burma, 1885–1920
In Burma, the first mass public response to colonialism was a Buddhist response. It took the form of a series of Buddhist movements that interpreted colonialism not as a threat to sovereignty, nature, or economy but as a religious threat precipitating the decline of the Buddha's dispensation or sāsana. This dissertation sets out to understand this response as a means of exploring the complex interactions of Buddhism and colonialism. In this, it serves not just to narrate religious conflict or change but to investigate how religious discourses offered a means of comprehending the challenges posed by colonialism and responding to points of conflict. The response to colonialism in Burma between 1885 and 1920 subtly shaped Buddhism and produced modes of collective identity alternative to those proposed by nationalism and colonial rule. This dissertation examines a number of Buddhist projects, their conflicts with colonial rule and discourse of the decline of the sāsana . Organized in thematically, it offers four studies of projects undertaken by Buddhist associations that highlight key issues in their tactical engagement with colonial discourse and the struggles over meaning. The first examines how efforts to preserve pariyatti textual study brought earlier Buddhist reform techniques together with colonial technologies to produce a moral community based on shared responsibility for the sāsana . Then a study of Buddhist education explores how a conceptual disconnect between colonial education policy and the pedagogical goals of Buddhist monasteries opened space for new formulations of Buddhist learning. An investigation of concerns about moral decline looks at how focus on behavior in moral reform campaigns shaped how Buddhists came to understand themselves within the moral community. The last study investigates how direct confrontation with British officials over issues of respect inflected Buddhism as a public and political entity and came to shape expectations of the category of religion. Together these investigations paint a picture of a period of dynamic change and interaction that came to subtly shape what was understood as Buddhism in the public discourse and how those who took responsibility for its preservation understood themselves both individually and collectively.
Dissertation