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10 Globalizing and Localizing: Three Case Studies Master Xingyun would like for Buddhists to work more closely together because he believes that such solidarity will strengthen the tradition’s place vis-à-vis other religions . This brings us to yet another prong of Foguangshan’s globalization program: promoting interfaith communication. All religious leaders who share a humanistic perspective must, in the master’s view, ensure that their traditions will work harmoniously together while respecting each other’s differences. Foguangshan is, therefore, a visible participant in interfaith conferences. Larger branch temples make a point of inviting representatives of local religious groups as VIPs for special events. In February 1997, Master Xingyun met with Pope John Paul II, the two men using the opportunity to set the groundwork for joint educational projects and exchanges. Little came of the specific proposals raised, but the very fact that the master had an audience with the pope further legitimated his status as an important religious leader on the world stage and attested to his commitment to interfaith cooperation. Master Xingyun’s globalization program is in many ways a response to the history of Christian missionary activity in China. As he told students during a class at Hsi Lai University: ‘‘Catholics and Protestants have built churches all around the world, so why can’t Foguangshan? I hope everyone will vow to spread Buddhism throughout the world and will aspire to read a myriad books and travel a myriad miles, to understand the world’s literature, religions, and people, and to become an international disseminator of Buddhism’’ (Shi Xingyun 1994, vol. 1, entry for 24 August 1989). For the tradition to be international, the seed of the dharma must be planted in every country, and not just among emigrants from Buddhist lands, but among the general populace. This is the missionary component of globalization. The master and his disciples are still struggling with how best to accomplish this goal. Through the first dozen years of Foguangshan’s worldwide expansion, three primary methods of outreach have been employed: creating links of affinity; sparking people’s curiosity; and localizing Buddhist teachings and practice. I will consider each in turn. First, I will focus on Vice President Al Gore’s controversial visit to Hsi Lai Temple for a fund-raiser. Then, I will analyze the self-understanding of Euro-Australians who participate in Nan Tien Temple events. Finally, I will consider the Foguang campaign to nurture a non-Chinese monastic corps, especially the efforts in this regard at Nanhua Temple in Bronkhorstspruit, South Africa. 276 • Globalizing and Localizing PLACING PALMS TOGETHER AND THE AMERICAN SPIRIT When Vice President Al Gore arrived at Hsi Lai Temple on 29 April 1996, he was greeted at the main gate by Master Xingyun and other senior Foguang monastics .1 The master led his guest past the local high school’s 150-piece marching band to the temple’s main shrine to pay respect to the Buddha. The two men next proceeded to the dining room, filled with about one hundred guests around twelve tables. After the exchange of small gifts, the vice president spoke briefly to the gathering. His remarks did not deal with American politics directly. Instead , he praised the Buddhist practice of greeting others by joining one’s palms. ‘‘The placing of palms together is very much in the American spirit,’’ he said. ‘‘To bring together, one, two, three, four, so so many, is simply wonderful. It is an act of cooperation, union, mutual respect, and harmony.’’2 After the Wall Street Journal reported that this Hsi Lai banquet netted $140,000 for the Democratic National Committee (DNC) and that a significant proportion of this amount was donated by Foguang monastic and lay members (see Kuntz 1996, A1), journalists and others not only questioned the event’s legality but also tried to puzzle out why a Chinese Buddhist organization would be delving so deeply into American presidential politics . In this section, I endeavor to dispel some of the mystery enshrouding the event by analyzing the possible motivations that may have impelled Master Xingyun and his devotees to invite Gore to their Hacienda Heights temple and to donate funds to the DNC. In order to set the scene, let me begin by providing some historical context. ‘‘Come Eat Vegetarian Food with Us . . . I’ll Treat’’ Al Gore first met Master Xingyun in January 1989 during a three-day excursion to Taiwan. The trip, sponsored by Foguangshan, was organized...

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