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Short-term Monasticism in Contemporary Chinese Society: A Case Study in Bailin Temple by Siwen Yu Graduate Program in Religion Duke University Date: Approved: Hwansoo Kim, Supervisor Joseph Richard Winters Mohsen Kadivar Thesis submitted in partial 车轵转輌转转轭轥轮t of the requirements for the degree of Master of Arts in the Graduate Program in Religion in the Graduate School of Duke University 2016 Abstract Short-term Monasticism in Contemporary Chinese Society: A Case Study in Bailin Temple by Siwen Yu Graduate Program in Religion Duke University Date: Approved: Hwansoo Kim, Supervisor Joseph Richard Winters Mohsen Kadivar An abstract of a thesis submitted in partial fu转輌转转轭轥轮t of the requirements for the degree of Master of Arts in the Graduate Program in Religion in the Graduate School of Duke University 2016 Copyright c 2016 by Siwen Yu All rights reserved except the rights granted by the Creative Commons Attribution-Noncommercial Licence Abstract With the development of modernization, current Chinese society experienced many challenges and social problems. According to David Harvey's theory that in the postmodern era, time and space are highly compressed by advanced technologies. Under this situation, the temple stay program has already become a popular ac- tivity in contemporary Chinese society. It tries to solve the problems of time and space compression, and at the same time, it also reveals the unsolvable problems. In fact, just as the tendency of time and space compression and the development of globalization have many contradictions, short-term monastic life reveals similar contradictions. From the case study of Bailin Temple, short-term monastic life as a brand of Chinese Buddhism can be understood as an accommodation to current trends. It establishes its own Buddhism brand and claims its orthodoxy to promote itself successfully. In addition, short-term monasticsm has enlarged the social func- tion of Buddhism and helped it successfully 輌轮轤 a new position in contemporary Chinese society. iv Contents Abstract iv List of Tables vi List of Figures vii 1 Introduction1 2 Chapter 1: Elasticity of Time and Space8 3 Chapter 2: Background and Status Quo of Monasticism 15 4 Chapter 3: Social and Psychological Function of Short-term Monas- ticism 24 5 Chapter 4: Short-term Monasticism and Time/Space Compression 32 6 Chapter 5: Relocation of Chinese Buddhist Monasticism 38 7 Conclusion 44 8 Appendix A 46 8.1 Part A................................... 46 8.2 Part B................................... 50 8.3 Part C................................... 53 8.4 Part D................................... 56 8.5 Part E................................... 59 Bibliography 62 v List of Tables 4.1 Bailin Temple Stay Program Schedule.................. 25 vi List of Figures vii 1 Introduction In contemporary society, many concepts changed with the development of global- ization. Even the concept of time has evolved with globalization. David Harvey 软輋轥轲轳 the theory of the compression of time and space, which indicates that in the postmodern era, time and space are highly compressed by advanced technologies (Harvey, 1999). For instance, cellphones, social media, and mobile videotelephony immediately connect people from thousands of miles away. However, in the past, people could only communicate by mail, which could take several months to deliver. Additionally, modern people can do much more than what pre-modern people could do within the same time frame. Anyone nowadays can 輍轹 from Beijing to New York within 14 hours, while the same itinerary was once an extremely and unbearably long trip for most pre-modern people. The concepts of time and space are comprehended and recognized 轤轩輋轥轲轥轮tly by people in modern and pre-modern times. From this perspective, the compression of time and space could 软輋轥轲 humans more possibilities and b轥轮轥輌轴轳 in modern society. However, many problems also arise with it, such as privacy violation, inequality between developed and developing countries, 1 and so on. In our daily life, this rapid development may discomfort some people by forcing them to keep busy. The phenomenon of time and space compression indicates that time and space are also elastic. As the compression becomes more 轳轩轧轮轩輌轣轡轮t, the more some people may show their inelasticity. In my paper, I posit that short-term monastic life o輋轥轲轳 a way to help people relieve this inelasticity, which allows one to relax and escape the pressures brought on by the compression of time and space and other negative impacts of modernization. As a developing country, China is 轳轩轧轮轩輌轣轡轮tly 轩轮輍轵轥轮轣轥轤 by problems which result from the compression of time and space. In the last few decades, the Chinese have experienced radical changes in many aspects of their lives, especially in regard to China's changing economy (Lin et al., 2003, p. 3). Chinese people in urban cities today are especially under considerable pressure from rapid development. The practice of short-term monastic life within Chinese Buddhism provides people with a possible solution. This new type of Buddhist activity provides ordinary people with the opportunity to temporarily experience the life of a Buddhist monk or nun. Currently, these programs are very popular and welcomed in many countries all over the world. Generally speaking, a short-term monastic life program 软輋轥轲轳 many 轤轩輋轥rent activities such as farming, fruit picking, transcribing sutras and meditation. Partic- ipation in these activities help counter the compression of time and space for many people. When you feel hungry, you may just walk into a restaurant and have a meal. This is a typical representation of the compression of time and space. By eating out, you save your own time and space to have a 輌轮轩轳轨轥轤 meal at the expense of other people's time and space. By contrast, in a short term monastic program, in order to eat, people will 2 cultivate and pick vegetables and fruits themselves. It costs their own time to satiate their hunger. Moreover, participates are required to turn 软輋 their cellphones during this program so they will not be interrupted by the world of compressed time and space, but rather enjoy a peaceful time. In this way, time and space are 轡轭轰转轩輌轥轤輮 In order to satisfy 轤轩輋轥轲轥轮t groups of people, Chinese Buddhists 软輋轥轲 轤轩輋轥轲轥轮t types of temple stay programs. For instance, for students, some temples provide summer camps. For people who cannot have one or two-week holidays, other temples 软輋轥轲 an activity of transcribing sutra in the evenings. Like other activities in the monastery, the purpose of transcribing sutra is to help people calm down and enjoy 轡轭轰转轩輌轥轤 time. People can attend this activity after work, and take their time. The fundamental contradictions of globalization and modernity have never been solved. These temples stay programs are the product of compressed time and space. Obviously, the sp轥轣轩輌轣 length of the program indicates that short-term monastic life is actually a short-term product of the current society. All participates understand that they will go back to their usual lives after the temple stay activities, which makes short-term monasticism seem an instant product. During a temple stay program (generally one or two weeks), a temple selects cer- tain activities for participants and provides them with opportunities to experience \real" monastic life. These activities are selected by Buddhists and may be the most representative of activities practiced by monks. The selection of activities implies that some Buddhist routines may be left out intentionally. Furthermore, some activ- ities may even be picked out sp轥轣轩輌轣轡转转轹 to cater to participants' needs. The limited range of handpicked activities may make participants misunderstand Buddhism or only recognize limited aspects of Buddhism. Hence, short-term monastic life pro- grams may not only be a product of the compression of time and space, but may also present 轤轩輋轥轲轥轮t views of Buddhism to various participants. Some have criticized Short-term monasticism as the corruption of Buddhism, 3 which actually violates Buddhist teaching to some degree (Xiao, 2015). Although these programs provide a way for ordinary people to relieve the stress of time and space compression, the programs' properties, such as their convenience and short term options for participants, are the product of time and space compression. There- fore, short-term monastic life programs contains the 轣软轮輍轩轣轴轩软轮 of time-space com- pression. In my opinion, this also 轲轥輍轥轣轴轳 the epitome of the 轣软轮輍轩轣轴轩软轮 of globaliza- tion. In addition, temple stay programs cannot reduce the inequalities that time and space compression create, and may even intensify the problem. According to Zyg- munt Bauman, modernization gives time and space mobility, and mobility brings inequality. People who possess more mobility will oppress others' time and space. The unfair distribution of time and space will lead to a more and more serious polarization in society (Bauman, 1998). For example, some temples require regis- tration fees from participants. This implies that the time and space in the program are bought by consumers. This phenomenon shows short-term monastic life can be seen as a commodity. Monastic life as a commercial activity is criticized by some traditional Buddhists (Tudengxiang, 2011). Although some temple stay programs are free of charge, not all people are equally 轱轵轡转轩輌轥轤 to attend. Temples have some criteria for 輌转轴轥轲轩轮轧 applicants. For instance, in order to promote Buddhism, some temples only accept young people as their target participant. Young people are highly valued by these Buddhists temples because younger generations have more time to b轥轮轥輌轴 Buddhism over the course of their lives. The 软輎轣轩轡转 website of Bailin Temple clearly shows that only adults under 30 years of age can join in their summer program cite8. This illustrates an unfairness toward older people. Therefore, many problems of the compression of time and space also exist in short-term monastic life. From a more macro perspective, these programs also exacerbate the 轩轮輍轵轥轮轣轥 of globalization via capitalism to a certain 4 degree.
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