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Discusses both depictions of Buddhism in film and Buddhist takes on a variety of films. In 1989, the same year the Dalai Lama was awarded the Nobel Peace Prize, a decade-long boom of films dedicated to Buddhist people, history, and culture began. Offering the first scholarly treatment of Buddhism and cinema, the editors advise that there are two kinds of Buddhist film: those that are about Buddhists and those that are not. Focusing on contemporary American offerings, the contributors extend a two-pronged approach, discussing how Buddhism has been captured by directors and presenting Buddhist-oriented critiques of the worlds represented in films that would seem to have no connection with Buddhism. Films discussed range from those set in Tibet, such as Kundun and Lost Horizon, to those set well outside of any Buddhist milieu, such as Groundhog Day and The Matrix. The contributors explain the Buddhist theoretical concepts that emerge in these works, including karma, the bardo, and reincarnation, and consider them in relation to interpretive strategies that include feminism, postcolonialism, and contemplative psychological approaches.
An exploration of the representation and mis-representation of Buddhism and Buddhists in both Western and Asian contemporary films.
A new critical approach to cinema and media based on Buddhism as a philosophical discourse How can a philosophical discourse generated in Asia help us reframe and renew cinema and media theory? Cinema Illuminating Reality provides a possible way to do this by using Buddhist ideas to examine the intricate relationship between technicity and consciousness in the cinema. The resulting dialogue between Buddhism and Euro-American philosophy is the first of its kind in film and media studies. Victor Fan examines cinema’s ontology and ontogenetic formation and how such a formational process produces knowledge, political agency, and in-aesthetics. Buddhism allows Fan to deconstruct binary thinking and reimagine media as an ecology, rethinking cinema in relational terms between the human and the machine. Along the way, Fan considers a wide variety of case studies from around the globe, while paying special attention to how contemporary Tibeto-Sinophone filmmakers have adopted relational thinking to detail ways of rebuilding a world that appears to be beyond repair. From Chinese queer cinema to a reexamination of Japanese master Ozu’s work and its historical reception to Christian Petzold’s 2018 existential thriller Transit, CinemaIlluminating Reality forges a remarkable path between Buddhist studies and cinema studies, casting vital new light on both of these important subjects.
The encounter between Buddhism and American literature has been a powerful one for both parties. While Buddhism fueled the Beat movement's resounding critique of the United States as a spiritually dead society, Beat writers and others have shaped how Buddhism has been presented to and perceived by a North American audience. Contributors to this volume explore how Asian influences have been adapted to American desires in literary works and Buddhist poetics, or how Buddhist practices emerge in literary works. Starting with early aesthetic theories of Ernest Fenollosa, made famous but also distorted by Ezra Pound, the book moves on to the countercultural voices associated with the Beat movement and its friends and heirs such as Ginsberg, Kerouac, Snyder, Giorno, Waldman, and Whalen. The volume also considers the work of contemporary American writers of color influenced by Buddhism, such as Maxine Hong Kingston, Charles Johnson, and Lan Cao. An interview with Kingston is included.
Considers film as a form of Buddhist ritual and contemplative practice. In this important new contribution to Buddhist studies and Buddhist film criticism, Francisca Cho argues that films can do more than simply convey information about Buddhism. Films themselves can become a form of Buddhist ritual and contemplative practice that enables the viewer not only to see the Buddha, but to see like the Buddha. Drawing upon her extensive knowledge of both Buddhism and film studies, Cho examines the aesthetic vision of several Asian and Western films that explicitly or implicitly embody Buddhist teachings about karma, emptiness, illusion, and overcoming duality. Her wide-ranging analysis includes Spring, Summer, Fall, Winter and Spring (South Korea, 2003), Nang Nak (Thailand, 1999), Rashomon (Japan, 1950), Maborosi (Japan, 1995), and the films of American Terrence Malick.
Explores facets of North American Buddhism while taking into account the impact of globalization and increasing interconnectivity. Buddhism beyond Borders provides a fresh consideration of Buddhism in the American context. It includes both theoretical discussions and case studies to highlight the tension between studies that locate Buddhist communities in regionally specific areas and those that highlight the translocal nature of an increasingly interconnected world. Whereas previous examinations of Buddhism in North America have assumed a more or less essentialized and homogeneous “American” culture, the essays in this volume offer a corrective, situating American Buddhist groups within the framework of globalized cultural flows, while exploring the effects of local forces. Contributors examine regionalism within American Buddhisms, Buddhist identity and ethnicity as academic typologies, Buddhist modernities, the secularization and hybridization of Buddhism, Buddhist fiction, and Buddhist controversies involving the Internet, among other issues.
In this important new contribution to Buddhist studies and Buddhist film criticism, Francisca Cho argues that films can do more than simply convey information about Buddhism. Films themselves can become a form of Buddhist ritual and contemplative practice that enables the viewer not only to see the Buddha, but to see like the Buddha. Drawing upon her extensive knowledge of both Buddhism and film studies, Cho examines the aesthetic vision of several Asian and Western films that explicitly or implicitly embody Buddhist teachings about karma, emptiness, illusion, and overcoming duality. Her wide-ranging analysis includes Spring, Summer, Fall, Winter ... and Spring (South Korea, 2003), Nang Nak (Thailand, 1999), Rashomon (Japan, 1950), Maborosi (Japan, 1995), and the films of American Terrence Malick.
Through an examination of post-1997 Thai cinema and video art Arnika Fuhrmann shows how vernacular Buddhist tenets, stories, and images combine with sexual politics in figuring current struggles over notions of personhood, sexuality, and collective life. The drama, horror, heritage, and experimental art films she analyzes draw on Buddhist-informed conceptions of impermanence and prominently feature the motif of the female ghost. In these films the characters' eroticization in the spheres of loss and death represents an improvisation on the Buddhist disavowal of attachment and highlights under-recognized female and queer desire and persistence. Her feminist and queer readings reveal the entangled relationships between film, sexuality, Buddhist ideas, and the Thai state's regulation of heteronormative sexuality. Fuhrmann thereby provides insights into the configuration of contemporary Thailand while opening up new possibilities for thinking about queer personhood and femininity.
America's independent films often seem to defy classification. Their strategies of storytelling and representation range from raw, no-budget projects to more polished releases of Hollywood's "specialty" divisions. Yet understanding American indies involves more than just considering films. Filmmakers, distributors, exhibitors, festivals, critics, and audiences all shape the art's identity, which is always understood in relation to the Hollywood mainstream. By locating the American indie film in the historical context of the "Sundance-Miramax" era (the mid-1980s to the end of the 2000s), Michael Z. Newman considers indie cinema as an alternative American film culture. His work isolates patterns of character and realism, formal play, and oppositionality and the functions of the festivals, art houses, and critical media promoting them. He also accounts for the power of audiences to identify indie films in distinction to mainstream Hollywood and to seek socially emblematic characters and playful form in their narratives. Analyzing films such as Welcome to the Dollhouse (1996), Lost in Translation (2003), Pulp Fiction (1994), and Juno (2007), along with the work of Nicole Holofcener, Jim Jarmusch, John Sayles, Steven Soderbergh, and the Coen brothers, Newman investigates the conventions that cast indies as culturally legitimate works of art. He binds these diverse works together within a cluster of distinct viewing strategies and invites a reevaluation of the difference of independent cinema and its relationship to class and taste culture.
Explores how religious travel in India is transforming religious identities and self-constructions. In an increasingly global world where convenient modes of travel have opened the door to international and intraregional tourism and brought together people from different religious and ethnic communities, religious journeying in India has become the site of evolving and often paradoxical forms of self-construction. Through ethnographic reflections, the contributors to this volume explore religious and nonreligious motivations for religious travel in India and show how pilgrimages, missionary travel, the exportation of cultural art forms, and leisure travel among coreligionists are transforming not only religious but also regional, national, transnational, and personal identities. The volume engages with central themes in South Asian studies such as gender, exile, and spirituality; a variety of religions, including Sikhism, Islam, Buddhism, and Christianity; and understudied regions and emerging places of pilgrimage such as Manipur and Maharashtra. “It’s rare to find such diverse accounts of religious travel collected in a single volume, where scholars’ engagements with individual places of pilgrimage in India and with the journeys surrounding them are truly in conversation with one another. For readers, it makes for a deeply enlightening journey. It also raises an interesting question: Is the reality of India powerful enough that it absorbs divergent expressions of religious tourism, making of them a common fabric? Here, so unusually, readers have the materials to decide.” — John Stratton Hawley, author of A Storm of Songs: India and the Idea of the Bhakti Movement