How the Swans Came to the Lake: A Narrative History of Buddhism in America
How the Swans Came to the Lake: A Narrative History of Buddhism in America
复制标题
天鹅如何来到湖边：美国佛教的叙事史
DOI：
10.2307/2059660
复制
发表时间：
1993
期刊：
影响因子：
--
通讯作者：
Rick Fields
中科院分区：
文献类型：
--
作者：
Rick Fields
一个群体与另一个群体的距离）和基于阶级而不是种族利益群体的种族间劳工运动（在这里，她怀念20世纪20年代末和30年代的菲律宾-墨西哥努力）。然后，她认为，只有在20世纪60年代，在美国出生的亚洲人口占主导地位，泛亚洲团结才变得可行。这是因为只有在第二次世界大战后，亚洲背景的人才有共同的语言和与美国有关的共同身份。第25至27段）。对于第二代和第三代的成员来说，共同点比基于民族血统的差异更重要;此外，第二次世界大战后，许多亚洲人搬到郊区，亚洲人之间的隔离减少，种族飞地开始容纳不同的人口。20世纪60年代末，大学校园里的亚裔美国人积极分子发起了一场学生运动，诚然，这场运动不仅反映了对“传统社区”的幻灭，而且声称与其他第三世界少数民族团结一致（第31页）。她追溯了亚裔美国人研究在校园、种族/泛种族出版物以及亚裔美国人反战、新左派和妇女运动的发展，以展示年轻活动家“文化企业家”创造一个社区（第52页）。接下来的章节将介绍政治家、社会服务活动家、专业人士、国家资金来源和官僚机构（如人口普查）对泛亚洲概念的制度化。她的最后一个实质性章节回顾了反亚裔暴力和最近亚裔美国人对它的反应。
distancing of one group from another) and of interethnic labor movements based on class rather than ethnic interest groups (here she misses the Filipino-Mexican efforts of the late 1920s and 30s). Then she argues that only in the 1960s with a predominantly American-born Asian population did pan-Asian unity become feasible. This was so because only after World War II did people of Asian background share a common language and a common identity associated with the United States (pp. 25—27). For members of the second and third generations, commonalities were more important than differences based on national origin; also, after World War II, many Asian people moved to the suburbs, segregation among Asians declined, and ethnic enclaves began to accommodate diverse populations. Asian American activists on college campuses in the late 1960s built a student movement, admittedly one that not only reflected disillusionment with the "traditional communities" but claimed solidarity with other Third World minorities (p. 31). She traces the development of Asian American studies on campuses, ethnic/panethnic publications, and the Asian American antiwar, new left, and women's movements to show the creation of a community by the young activist "cultural entrepreneurs" (p. 52). The following chapters show the institutionalization of a pan-Asian concept by politicians, social service activists, and professionals, and state-funding sources and bureaucratic operations (like the Census). Her final substantive chapter reviews anti-Asian violence and recent Asian American reactions to it.