When Buddhist vipassanā travels to Jewish West Bank settlements: openness without cosmopolitanism
Ethnic and Racial Studies May 27, 2020 DOI: 10.1080/01419870.2019.1640377 (opens in new tab) via Semantic Scholar
Summary
AI-generated from the abstractA study of a Jewish Vipassanā meditation retreat held in a West Bank settlement found that participants often redefined the Buddhist practice of insight meditation as essentially Jewish. To justify their adoption of vipassanā, meditators first affirmed their exclusive commitment to orthodox Judaism. They culturally appropriated the practice by stripping it of Buddhist religious elements and claiming it as their own. While this involved openness to Eastern meditation expertise, it did not reflect cosmopolitan attitudes. Instead, openness depended on and deepened belief in the superiority of national-religious Judaism, suggesting that cosmopolitanism may preclude openness in contexts emphasizing exclusive commitment to a single tradition.
Study at a glance
| Characteristics | Qualitative study Peer reviewed |
|---|---|
| Population | Participants in a Jewish Vipassanā meditation retreat at a Jewish settlement in the West Bank |
| Keywords | History Sociology |
| Key finding | Participants culturally appropriated vipassanā by depicting it as essentially Jewish, which deepened their belief in the superiority of national-religious Judaism rather than fostering cosmopolitan openness. |
Abstract
ABSTRACT Insight meditation (vipassanā) originated in Theravāda Buddhism. However, participants in a “Jewish Vipassanā” meditation retreat – held at a Jewish settlement in the West Bank region controlled by Israel since 1967 – often depicted vipassanā as essentially Jewish. Indeed, to validate their adoption of insight meditation, many participants first needed to establish their exclusive commitment to orthodox Judaism. Consequently, they culturally appropriated vipassanā, decoupling this practice from “religious” Buddhist elements and instead depicting it as “theirs”. While this appropriation entailed significant dimensions of openness to cultural otherness, including an appreciation of “eastern” expertise in meditation, it would be difficult to characterize it as “cosmopolitan”. Rather, in this case openness ironically depended on, and resulted in deepening, meditators’ belief in the superiority of national-religious Judaism. Thus, far from being identical to openness, cosmopolitan attitudes may actually preclude openness in settings that emphasize an exclusive commitment to a single tradition. Theoretical implications are discussed.