CEFS 504 CULTURAL IMMERSION PROJECT: INTERVIEW PAPER ASSIGNMENT INSTRUCTIONS OVERVIEW This portion of the Cultural Immersion Project Assignment includes two interviews focusing on the identified cultural group and an immersion summary experience. The first interview will be with an employee/representative of an agency/organization which engages in social justice work with your chosen population. The second interview will be with an individual or married couple from the selected cultural group to develop an understanding that helped shape that individual’s or couple’s cultural identity. These interviews are a significant part of the immersion project as you get to hear the voices and listen to the hearts of those involved with the population. INSTRUCTIONS Please utilize the guidelines noted below in completing this assignment: • • • • This paper should be approximately 2,500 words (around 10 pages). Please note that the quality of your answer is important, and use the approximate words count noted in each section as you craft your responses for each section. Please use the current APA style which is the 7th edition of the APA publication manual that includes information on appropriate formatting for section headings, levels of section headings, in-text citations (narrative and parenthetical), and references. In addition, review the sample professional paper for further specifics on APA formatting. For more information on APA formatting and sample papers, please see the APA Format Quick Guide link listed under the Resources header on the assignment page. Scholarly peer-reviewed sources utilized for research and event portions can be used for this portion as you address the prompts below. Take note that at least two (2) scholarly peer-reviewed sources should be used for this assignment. Acceptable sources include journal articles, scholarly websites, relevant chapter from the McGoldrick et al. supplemental e-book. Possible themes that can be explored (but not limited to) during the interviews include: • Earliest memories of recognizing membership in a culturally different group • The role of religion/spirituality • Immigration experiences • Similarities/differences between the individual’s or couples’ interactions in the U.S. to the interactions with others in their own culture • School experiences as a member of a cultural minority • Experiences with subtle racism or discrimination • Experiences with overt racism or discrimination • Ways the person/couple chose his/her/their career(s) or made career choices • The experience of being different than other cultures Page 1 of 3 CEFS 504 For the different parts of this assignment, address the noted prompts, and organize the paper based on the prompts using appropriate both section and sub-section heading formats (Level I, Level II etc.): Agency/Organization Interview Prompts 1. What is the purpose/mission statement of the agency/organization? (approximately 100 words) 2. What services are offered to the identified population? (approximately 100 words) 3. How are members of the population made aware of available services? (approximately 150 words) 4. What are the areas of greatest need not only for the agency/organization but also within the population? (approximately 150 words) 5. What are some of the more significant challenges for this population that is served? What are some steps that have been taken to address these challenges, if any? (approximately 175 words) 6. What is the importance of social justice within the agency/organization community and for the cultural group that is served? (approximately 125 words) NOTE: Information for the above should be from an agency/organization representative or employee and not from a website. Indicate the individual who was interviewed by using the personal communication citation, and review APA resources on how to format this type of citation. Use a pseudonym to protect the person’s identity. Also, share a summary of the interview information rather than direct quotes. Individual or Couple Interview Prompts 1. Share some of the background of the interviewee(s). What is their story? (Use some of the prompts noted above to help gather information about the background of your interviewee(s).) (approximately 300 words) 2. What are some of the key cultural events for this person/couple? Some examples of key cultural events positive or negative interactions with other cultures, experiences of discrimination, holiday/religious celebrations, or festivals. (approximately 250 words) 3. As the person/couple shared their story, what was your emotional reaction to the story especially with the key cultural events? Why do you think you responded this way? (approximately 125 words) 4. Based on the interview experience, what knowledge about this cultural group was added that you did not learn from the previous parts of this immersion assignment? (NOTE: Share specifics on what you learned about the cultural group from the interviewee(s) and not just what you learned about the interviewee(s).) (approximately 150 words) 5. From the Gracism readings, remind yourself of the seven (7) sayings discussed in the book. From your interactions with your chosen cultural group, which of the seven sayings apply to your population or do you think are applicable? What other Gracism principle(s) do you think also apply? Based on your experiences from this immersion experience, what are specific ways that you can engage as a Gracist with this population and how Page 2 of 3 CEFS 504 would go about doing it? (approximately 200 words; cite and reference the Anderson book) NOTE: Indicate the individual who was interviewed by using the personal communication citation, and review APA resources on how to format this type of citation. If interviewing a couple, you can use one name for the personal communication citation using a pseudonym to protect the person’s identity. Also, share a summary of the information rather than direct quotes. Summary Section After completing the interviews, write a summary of your reactions to the interviews to include the following: • Compare and contrast what you learned in the interviews to the information learned from the research and event portions of this immersion project. In other words, what did you note as the similarities and differences between the research/events and interview portions of this project. (approximately 200 words) • What are two (2) things that were the most surprising about the information gathered from the interviews? Elaborate as to why they were surprising for you. (approximately 100 words) • Identify three (3) ways of how you were impacted personally from this experience and how you have changed. In other words, what has changed for you because of having this immersion experience? (approximately 200 words) • What are three (3) general insights that you learned about interacting with a different population that can be applied to other populations? In other words, how has your perspective of working with culturally different individuals changed because of this immersion experience? How will you apply these insights and new knowledge in your future work with culturally different clients? (NOTE: For this prompt, share ideas/thoughts that resulted from engaging with your population for this immersion experience that you can apply to other populations.) (approximately 200 words) Note: Your assignment will be checked for originality via the Turnitin plagiarism tool. Page 3 of 3 1 Cultural Immersion Project Crystal Costa Liberty University CEFS504 Multicultural Counseling Professor Christopher Wheelus October 1, 2023 2 Cultural Immersion Project Introduction This project embarks on an insightful exploration of the Sri Lankan Buddhist community, a cultural group distinct in its identity and practices. Through a thorough blend of scholarly research and first-hand experiences, this project seeks to unravel the complex aspects that define the inter-group and intra-group characteristics, common attitudes, beliefs, and values, as well as the prominent customs and practices of Sri Lankan Buddhists. In tandem with this research, examining historical and current oppression faced by Sri Lankan Buddhists will shed light on the intricate dynamics influencing their worldview. This paper focuses on the comprehensive journey, the synthesis of research, and experiential knowledge to foster a holistic comprehension of the Sri Lankan Buddhist culture. Inter-group and Intra-group Characteristics The island is dominated by Sri Lankan Buddhists, representing a population of nearly 75%. This population belongs to the ethnic Sinhalese community and practices the Theravada form of Buddhism, which is considered old and orthodox (Herath, 2020). The culture of this group is inter-group; it is characterized by a vivid sense of national self-esteem and pride in being a keeper of Buddhism in Sri Lanka. For centuries, they have encountered a complicated history of hostilities and cooperation with other ethnic and religious groups, like Tamils, Muslims, Christians, and Hindus (Trainor, 2020). The intra-group characteristics, however, unveil a nuanced picture, as Sri Lankan Buddhists are not homogenous. Varied subgroups based on factors like caste, class, region, education, and political affiliation contribute to tensions and divisions within the Buddhist community. Urban-rural disparities, distinctions between low-caste and high-caste Buddhists, and differences between moderate and radical Buddhists underscore the intricate intra-group dynamics. These complexities are vital for 3 understanding the diversity and internal dynamics that shape the collective identity of Sri Lankan Buddhists. Common Attitudes, Beliefs, and Values The religious practices and cultural legacy of Sri Lankan Buddhists are deeply rooted in Buddhism. All devoted Thai Buddhists have profound adoration for the Triple Gem, which is made up of the Buddha, the Dhamma, and the Sangha. The Buddha is held as the supreme teacher and refuge while keeping to the Dhamma implies liberation from suffering. Support for the Sangha as guardians of the tradition is pivotal. Additionally, reverence for relics and sacred sites associated with the Buddha is widespread. Morality, generosity, and meditation are integral components of their ethical framework. Observing the five precepts, which include abstaining from killing, stealing, lying, sexual misconduct, and intoxication, is the foundational code for lay practitioners (Trainor, 2020). Engaging in acts of dana (giving) to cultivate merit and compassion is a common practice. Meditation, emphasizing mindfulness and insight, is another significant aspect of their spiritual journey. Furthermore, an appreciation for art, literature, and education reflects the richness of their cultural expression. Sri Lankan Buddhists convey their religious and secular views through paintings, sculptures, architecture, and literary works. Education is valued as a means of acquiring knowledge and wisdom, emphasizing a holistic approach to life that intertwines spiritual and intellectual pursuits (Trainor, 2020). These shared attitudes, beliefs, and values form the cultural tapestry that binds Sri Lankan Buddhists in their collective identity. Prominent Customs, Practices, and Behaviors Prominent customs, practices, and behaviors play a crucial role in shaping the daily lives and special occasions of Sri Lankan Buddhists. A common practice involves visiting temples, where individuals offer flowers, incense, lamps, food, and monetary contributions to Buddha images and monks. This ritual serves as a sincere expression of devotion and 4 gratitude to the Triple Gem and a means of seeking blessings and protection from deities believed to inhabit the temples. Festivals hold significant cultural importance, such as Vesak, commemorating the birth, enlightenment, and passing away of the Buddha, and Poson, marking the introduction of Buddhism to Sri Lanka by Emperor Ashoka’s son Mahinda. These celebrations provide opportunities for religious observance and social interaction. Rituals like pirith (chanting of protective verses), bana (preaching of sermons), bodhi pooja (worshiping the Bodhi tree), and pindapatha (collecting alms food) are prevalent in various contexts (Barua, 2019). Often adorned with intricate art and architecture, Temples serve as centers for religious and communal activities. Taking vows (sila) and lay renunciation (anagarika) reflects a commitment to ethical conduct and spiritual growth. These customs and practices are interwoven into the fabric of daily life, creating a vibrant tapestry that reflects the deep spiritual and cultural roots of Sri Lankan Buddhists. The Attitudes or Practices Toward Spirituality/Religion Sri Lankan Buddhists exhibit diverse attitudes and practices toward spirituality and religion, spanning a spectrum from orthodox to liberal perspectives. Many adhere steadfastly to Theravada Buddhism, considering it the authentic form preserving the original teachings of the Buddha. Traditional and conservative Buddhists may view other Buddhist traditions, such as Mahayana and Vajrayana, as degenerate or corrupt and reject syncretizing with other religions (Barua, 2019). It indicates how deeply ingrained their religious identity is in their uncompromising adherence to the purity of their beliefs. However, on the other side, some of the society is progressive and reformist, accepting flexibility and incorporating features from other types of Buddhism or religion. This approach reflects a response to modernity and globalization, emphasizing dialogue and cooperation with other faiths to promote peace and harmony. 5 Moreover, a subset of Sri Lankan Buddhists explores alternative forms of spirituality, engaging with New Age, occult, or paranormal phenomena. Dissatisfied with conventional religious practices, these individuals seek transcendent or extraordinary experiences through astrology, numerology, and yoga (Barua, 2019). This diversity of attitudes and practices within the Sri Lankan Buddhist community reflects a nuanced response to the dynamic intersections of tradition, modernity, and individual spiritual exploration. Historical and Current Oppression Throughout its history, Sri Lankan Buddhism has faced oppression from various quarters, leaving enduring impacts on the cultural group. The Sinhalese Buddhists found themselves in a situation of economic and political enslavement to the Portuguese, the Dutch, and the British for roughly two and a half centuries (1505–1948) (Hresko, 2006). Thereafter, during the 10th to the 13th centuries, the south Indian kingdoms of Chola, Pandya, and Pallava invaded Sri Lanka, stealing priceless artifacts from Buddhist sanctuaries. Thus, Tamil Hinduism was also benefited by these invasions. However, the LTTE perpetrated massacres, bombings, assassinations, and ethnic cleansing against Sinhala-Buddhist monks, temples, statues, and pilgrims. Furthermore, the Muslim minority, representing around 10 percent of the population, has been blamed for threatening the Sinhala Buddhist identity and culture (Morrison, 2020). Tensions have escalated due to demographics, commerce, and allegations regarding illicit practices. The consequences of historical and current oppression have significantly influenced the Sri Lankan Buddhist identity. A distinctive Sinhalese Buddhist nationalism emerged, asserting Buddhism as the state religion and prioritizing the Sinhalese as the majority ethnic group. This nationalism, rooted in historical oppression, shapes the political agenda, constitutional framework, and public policies of Sri Lanka (Holt, 2014). The oppression has also given rise to militant Buddhism, where some radical monks and organizations, like the 6 Bodu Bala Sena (BBS) or Buddhist Power Force, advocate violence to defend and promote Buddhism against perceived enemies (De Silva & Kuruppuarachchi, 2018). Anti-Tamil and anti-Muslim riots, attacks, and hate speech have been incited, showcasing the radicalization influenced by a historical backdrop of oppression (Barua, 2019). Simultaneously, a progressive movement has been adapting Buddhism to modernity and globalization, fostering dialogue and cooperation with other faiths, and exploring alternative spiritual practices. This dynamic response to oppression has shaped the multifaceted landscape of contemporary Sri Lankan Buddhism. Treatment Approaches The treatment approaches utilized effectively with the Sri Lankan Buddhist population reflect a confluence of Western psychotherapy principles and Buddhist teachings, as highlighted in the article “Confluence of Western Psychotherapy and Religious Teachings in Mental Healthcare of an Asian Buddhist Community: Sri Lanka” by Miyuru Chandradasa and K. A. L. A. Kuruppuarachchi. The authors emphasize the compatibility between Western psychotherapeutic techniques and Buddhist philosophy, citing commonalities such as mindfulness, cognitive restructuring, compassion, and acceptance. Integrating these principles into mental health care is deemed culturally relevant and acceptable for the predominantly Buddhist population in Sri Lanka, where Buddhism is a source of coping and resilience. This approach acknowledges the significance of aligning therapeutic strategies with the cultural and religious framework of the community, ensuring that the mental health care provided is both effective and culturally sensitive. Another effective treatment approach is exemplified by the case of Umandawa, a modernized form of Buddhism founded by Ven. Pitaduwe Siridhamma is discussed in the article “Umandawa: Buddhist Transformation in Modern Sri Lanka” by Gihani De Silva. Umandawa represents a progressive and transformative movement within Sri Lankan 7 Buddhism, creatively deriving from traditional Buddhist discourses and ideals. This approach adapts to modernity and globalization by incorporating elements from various forms of Buddhism and other religions. Umandawa not only revolutionizes the traditional monastery space but also provides opportunities for Buddhist women to pursue religious vocations, favoring traditional meditation over agricultural activities. This adaptation to contemporary challenges and societal demands reflects a dynamic approach to Buddhism, catering to the evolving needs of the cultural group. The treatment approaches identified in these articles showcase the importance of cultural congruence and innovation in addressing mental health and spiritual well-being within the Sri Lankan Buddhist population. Events Portion For my Cultural Immersion Project, I was able to attend two events. These events gave me more understanding of the Sri Lankan Buddhist community that is not obtainable by reading literature alone. The first event was a community celebration held at a local temple that attracted the diasporic community from Sri Lanka. The air was lively and laden with the smell of traditional Sri Lankan cuisine and religious chants.Participants engaged in cultural performances, showcasing classical dance, music, and rituals. The event served as a focal point for socializing and fostering a sense of community, emphasizing the importance of preserving cultural practices in a foreign context. The second event involved volunteering at a community service initiative organized by a Sri Lankan Buddhist association. We participated in a food drive for vulnerable populations, deeply rooted in Buddhist principles of compassion and altruism. The experience allowed me to witness the community’s commitment to social welfare first-hand, reflecting the Buddhist emphasis on generosity and ethical conduct. Engaging in conversations during the event, I gained further insights into the challenges faced by the community in preserving their cultural identity while adapting to the diverse social landscape 8 of the United States. These events, marked by cultural performances and community service, contributed significantly to my understanding of the Sri Lankan Buddhist population and highlighted the dynamic ways they maintain their cultural heritage in a new environment. Emotional Impact Participating in the events within the Sri Lankan Buddhist community left a profound emotional impact on me. As I immersed myself in the vibrant cultural expressions during the community gathering, I felt a sense of warmth and inclusivity that transcended language and cultural differences. The shared laughter, the aroma of familiar spices, and the rhythmic beats of traditional music created an atmosphere of connection, making me feel welcomed into a community that values its cultural heritage. Witnessing the dedication to preserving traditions through dance, music, and religious rituals evoked a deep appreciation for the resilience of the Sri Lankan diaspora. Volunteering at the community service initiative brought emotions, from empathy to admiration. Contributing to a food drive aligned with Buddhist principles of compassion and altruism and the collective effort to address societal needs left a lasting impression. Engaging in conversations with community members about their experiences in a new cultural setting, I sensed a shared commitment to their Buddhist identity and the broader community. These emotional responses underscored the significance of community events in fostering a sense of belonging and bridging the gap between cultural heritage and the challenges of adapting to a different sociocultural context. Three Key Learnings Participating in the Sri Lankan Buddhist community events gave me invaluable insights into their culture, revealing three key learnings that went beyond what I had discovered in my prior research. Firstly, the significance of communal support and interconnectedness within the community became evident. Witnessing how community 9 members rallied around each other during the events highlighted the importance of a collective identity and shared values. Whether celebrating festivals or engaging in community service, the sense of unity was palpable, emphasizing the resilience fostered by their shared cultural and religious background. Secondly, the events illuminated the intricate connection between spirituality and everyday life for Sri Lankan Buddhists. Observing how spiritual practices seamlessly integrated into various aspects of their communal activities underscored Buddhism’s centrality in shaping individual and collective experiences. From ritualistic practices at the temple to the mindfulness embedded in community service, spirituality was not confined to religious ceremonies but intricately woven into the fabric of daily life. Lastly, the events shed light on the adaptive nature of Sri Lankan Buddhism globally. Engaging with community members revealed a nuanced approach to preserving traditions while embracing the realities of a multicultural society. The willingness to incorporate elements from other Buddhism or religions showcased a dynamic and open-minded perspective. This adaptive quality was especially evident in the modernized form of Buddhism practiced by some, reflecting a creative response to contemporary challenges while staying rooted in their cultural and religious heritage. These learnings provided a richer understanding of the lived experiences and dynamic nature of the Sri Lankan Buddhist community. Conclusion In conclusion, immersion into the Sri Lankan Buddhist community through scholarly research and direct participation in cultural events provided a multifaceted understanding of this rich and diverse culture. Exploring inter-group and intra-group characteristics highlighted the complexity within the community, emphasizing the nuanced diversity beneath overarching cultural identities. Common attitudes, beliefs, and values showcased a deep 10 reverence for tradition, morality, and artistic expression. Prominent customs and practices, witnessed during events, illuminated the dynamic adaptation of cultural rituals to contemporary contexts. The attitudes toward spirituality and religion underscored a spectrum of perspectives, from orthodoxy to progressive engagement. Understanding the historical and current oppression of the community revealed the resilience and adaptive strategies employed in the face of challenges. 11 References Barua, D. M. (2019). Seeding Buddhism with Multiculturalism: The Transmission of Sri Lankan Buddhism in Toronto. Journal of Global Buddhism, pp. 20, 1– 5.https://academic.oup.com/socrel/article/82/1/122/6054758 Chandradasa, M., & Kuruppuarachchi, K. A. L. A. (2019). Confluence of Western psychotherapy and religious teachings in mental healthcare of an Asian Buddhist community: Sri Lanka. Journal of religion and health, 58(5), 14711476.https://link.springer.com/article/10.1007/s10943-018-0674-3 De Silva, P. G. ( 2023). “Umandawa: Buddhist Transformation in Modern Sri Lanka” Religions 14, no. 1: 118. https://doi.org/10.3390/rel14010118 De Silva, P. G., & Kuruppuarachchi, K. A. L. A. (2018). The Study of Buddhism in Sri Lanka: Issues, Challenges and Prospects. Sri Lanka Journal of Buddhist Studies, 1(1), 1-21. De Silva, W. A. (1998). Impact of Buddhism on Sri Lanka. Sri Lanka Journal of Social Sciences, 21(1&2), 118.https://www.academia.edu/95906449/Impact_of_Buddhism_on_Sri_Lanka Herath, D. (2020). Constructing Buddhists in Sri Lanka and Myanmar: Imaginary of a historically victimized community. Asian Studies Review, 44(2), 315-334. Holt, J. C. (2014). The Past in the Present in Sri Lanka. A Review Article. Journal of Asian Studies, 73(4), 1089-1096.https://www.jstor.org/stable/179285 Hresko, T. (2006). Rights rhetoric as an instrument of religious oppression in Sri Lanka. BC Int’l & Comp. L. Rev., 29, 123. Morrison, C. (2020). Buddhist extremism, anti-Muslim violence, and civil war legacies in Sri Lanka. Asian Ethnicity, 21(1), 137-159. 12 Trainor, K. (2020). Seeding Buddhism with Multiculturalism: The Transmission of Sri Lankan Buddhism in Toronto.
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