A REVIEW OF ENGAGED BUDDHISM: BUDDHIST LIBERATION MOVEMENTS IN ASIA

Engaged Buddhism: Buddhist Liberation Movements in Asia. Edited By Christopher S. Queen and Sallie B. King. New York: State University of New York, 1996, xii + 446 pages, ISBN 0-7914-2844-3, $24.95

Reviewed By Mavis L. Fenn

Assistant Professor
St. Paul's United College
Waterloo, Canada
mfenn@watarts.uwaterloo.ca
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Engaged Buddhism is a collection of eleven articles that focuses on engaged Buddhism in Asia, Buddhism that arises out of "a new awareness of the social and institutional dimensions of suffering" (p. 10) and seeks to "influence temporal power" in ways that will reduce institutionalized suffering (p. 19). Taken together, these articles provide an excellent introduction to the field of engaged Buddhism and to the major leaders, issues and activities that constitute Buddhist liberation movements in Asia.

The central nine articles are framed by an introductory essay by editor Christopher S. Queen and a conclusion by Sallie B. King. In his introduction, Queen outlines the ingredients he feels characterize a liberation movement. It is defined as "a voluntary association guided by exemplary leaders and a common vision of a new society (or world) based on peace, justice, and freedom" (p. 10). It is this emphasis on the social and on the here-and-now that distinguishes a liberation movement from the more traditional notion of liberation, "a highly personal and other-worldly notion of liberation" (p. 10). In addition, ritual and spiritual practices like meditation, traditionally associated with religious specialists, have been appropriated by the laity.

Queen traces the origins of engaged Buddhism, beginning with the thorny issue of whether or not it represents continuity or discontinuity with traditional Buddhist social teaching and action. He reviews the work and influence of Walpola Rahula, including brief summaries of criticisms directed to Rahula's view of the early sa.mgha. This section provides a valuable summary for anyone interested in scholarly views of the socio-political content in the Paali Canon or its place in Theravaada Buddhism. The type of engaged Buddhism envisioned by Rahula—"that of monks legitimating and staffing the government in all of its functions, including warfare—does not resemble contemporary engaged Buddhism" (p. 19). Nor, concludes Queen, has it been "a typical pattern in the social history of Asia" (p. 18).

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