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Emily Sigalow - American JewBu: Jews, Buddhists, and Religious Change

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A revealing look at the Jewish American encounter with Buddhism
Today, many Jewish Americans are embracing a dual religious identity, practicing Buddhism while also staying connected to their Jewish roots. This book tells the story of Judaisms encounter with Buddhism in the United States, showing how it has given rise to new contemplative forms within American Judaismand shaped the way Americans understand and practice Buddhism.
Taking readers from the nineteenth century to today, Emily Sigalow traces the history of these two traditions in America and explains how they came together. She argues that the distinctive social position of American Jews led them to their unique engagement with Buddhism, and describes how they incorporate aspects of both Judaism and Buddhism into their everyday lives. Drawing on a wealth of original in-depth interviews conducted across the nation, Sigalow explores how Jewish American Buddhists experience their dual religious identities. She reveals how Jewish Buddhists confound prevailing expectations of minority religions in America. Rather than simply adapting to the majority religion, Jews and Buddhists have borrowed and integrated elements from each other, and in doing so they have left an enduring mark on the American consciousness.
American JewBu highlights the leading role that American Jews have played in the popularization of meditation and mindfulness in the United States, and the profound impact that these two venerable traditions have had on one another.

Emily Sigalow: author's other books


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American J ewBu American J ewBu JEWS BUDDHISTS and RELIGIOUS CHANGE - photo 1

American

J ewBu

American J ewBu

JEWS, BUDDHISTS, and RELIGIOUS CHANGE

EMILY SIGALOW PRINCETON UNIVERSITY PRESS PRINCETON AND OXFORD Copyright 2019 by - photo 2

EMILY SIGALOW

PRINCETON UNIVERSITY PRESS

PRINCETON AND OXFORD

Copyright 2019 by Princeton University Press

Requests for permission to reproduce material from this work should be sent to permissions@press.princeton.edu

Published by Princeton University Press

41 William Street, Princeton, New Jersey 08540

6 Oxford Street, Woodstock, Oxfordshire OX20 1TR

press.princeton.edu

All Rights Reserved

ISBN 9780691174594

ISBN (e-book): 9780691197814

Version 1.0

British Library Cataloging-in-Publication Data is available

Editorial: Fred Appel, Matt Rohal, and Jenny Tan

Production Editorial: Natalie Baan

Jacket/Cover Design: Amanda Weiss

Production: Erin Suydam

Publicity: Tayler Lord, Kathryn Stevens, and Nathalie Levine

Copyeditor: Cindy Milstein

Jacket art: iStock

To Uri, Naomi, Maya, and Micah:

For everything

CONTENTS
  1. ix
  2. xi
  3. xiii
  4. 1
  5. 15
  6. 17
  7. 38
  8. 56
  9. 81
  10. 97
  11. 99
  12. 123
  13. 148
  14. 178
  15. 193
  16. 203
  17. 209
  18. 217
  19. 237
  20. 251
ILLUSTRATIONS

Figures

Tables

A NOTE ON THE SPELLING OF JEWBU

THE PORTMANTEAU USED to describe Jewish Buddhists has been spelled in various ways over the years. While conducting research for this book, I heard respondents identify themselves colloquially as JewBus, BuJews, and even BuddJews. In his popular 1994 book The Jew in the Lotus , Rodger Kamenetz spelled it JUBU, in all capital letters. However it is spelled, the term is of recent vintage and unknown origin. At the time of the publication of this book, it is not found in leading English-language dictionaries such as Merriam-Websters Collegiate Dictionary or the Oxford English Dictionary . Yet it does appear in myriad formsJubu, Buju, Jewbu, and BuJewin the Urban Dictionary , a crowdsourced online dictionary of neologisms and slang words.

In this book, I opted to use the spelling JewBu for two reasons. First, my hope is that the title American JewBu would make it clear to the casual book browser and those unfamiliar with the Jewish Buddhist phenomenon that this book is actually about Jews.

Second, my research reveals that Jewish Buddhists from the millennial age group, particularly those under the age of thirty, identify as JewBus. Unlike many American Jews of the baby boomer generation who began practicing Buddhism in the 1960s and 1970swho dislike the label and view it as a form of disparagement or condescensionmillennials embrace this blended identity. As I suggest in the conclusion of this book, these young adults lay claim to this identity to demarcate themselves as more progressive and liberal than the mainstream American Jewish community. The title of this book takes its cue from these young adults who are charting the future of the Jewish Buddhist encounter in the United States.

ACKNOWLEDGMENTS

THIS BOOK was made possible through the support and encouragement of so many people to whom I am deeply indebted. My inspiration for American JewBu came from a conversation with Wendy Cadge during my first semester in graduate school in winter 2009 after I read her first book, Heartwood: The First Generation of Theravada Buddhism in America. In it, she writes about how nearly a third of the people she interviewed at the Cambridge Insight Meditation Center in Cambridge, Massachusetts, were of Jewish background. Intrigued, I spent summer 2009 poking around various different Jewish and Buddhist meditation centers in the Boston area to see what I could find. By the end of that summer, I was convinced that there was an interesting story there that I wanted to tell. Wendys dedication to this project, from its conception to completion, has been beyond generous. She saw what this project could offer a range of different audiences and encouraged me to expand and sharpen my arguments accordingly. I am grateful to her for her support, guidance, and mentorship.

I am deeply indebted to all the wonderful Jewish Buddhists who warmly accepted my presence, offered me their time, and shared their personal stories with me. I want to especially thank Alison Laichter and the other meditators at the Jewish Meditation Center of Brooklyn for generously opening their doors to me. I cannot thank all of them enough for their patience in answering so many of my questions. I hope some will find these pages and recognize their tales within them. And even more, I hope that these pages might help answer for them the question about how their Jewish pasts mattered to their Buddhist trajectories.

I am grateful to my dissertation committee at Brandeis University for encouraging me to think about my dissertation as a book from the beginning. Sylvia Barack Fishman served as a critical commentator on all chapters of the dissertation and has been wonderfully supportive of me and this project. She also has a keen editorial eye, for which I am immensely thankful. Jonathan Sarnas deep and broad knowledge has always inspired and challenged meand continues to do so. I am greatly appreciative of his intellectual guidance and enthusiasm for this project. I am also deeply grateful for his mentorship and support more generally. And to David Cunningham, who joined my dissertation committee near the finish, and Tom Tweed, who read from afar, thank you for your probing questions, generous commentary, and support.

This book benefited enormously from the critical engagement of various friends and scholars. Nicky Fox, Casey Clevenger, and Dana Zarhinthree friends and colleagues from Brandeischeered me on throughout the writing of this book and helped me refine the arguments within it. I am grateful for the feedback and critical insights that Jeff Wilson, Shaul Kelner, Richard Seager, Janet Jacobs, Jaime Kucinskas, Cara Rock-Singer, Rodger Kamenetz, Jeff Guhin, and Shari Rabin offered on various chapters of this manuscript. I also want to thank Rachel Gordan, Jenny Caplan, Arielle Levites, Ilana Horwitz, Matt Williams, and Michelle Shain for their academic friendship and encouragement. The unwavering encouragement and support of two friends, Aisha Baruni and Ophira Stramer, has kept me anchored. I also want to thank Sydney Schweber for all her hard work formatting the citations in this manuscript. Finally, I want to thank Alicia Deane, Gladys Cazares, Deb Holmes, and Amparo Ulloa as well as Lexington Playcare Center and Old Hill Childrens Day School for taking exceptional care of my children so that I had the time and quiet to focus on this book. This book would not have been possible without this village around me.

A number of institutions also generously supported the writing of this book. The Andrew W. Mellon Foundation, Research Circle on Democracy and Cultural Pluralism, Berman Foundation Dissertation Fellowship, and Hadassah-Brandeis Institute all provided generous funding for this project, for which I am deeply appreciative. The Perilman Postdoctoral Fellowship at Duke University gave me the time and space to focus on writing as well as revising chapters, enabling the transformation of my dissertation into this book.

At Princeton University Press, I have had the privilege of working with Fred Appel, who expertly shepherded this book into production. I am also grateful to Cindy Milstein for her fine copyediting, which sharpened the writing and structure of this book. This book owes a great debt to the two anonymous reviewers whose generous and incisive feedback substantively improved both its structure and arguments.

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