A Blueprint for Buddhist Revolution: The Radical Buddhism of Seno’o Girō (1889–1961) and the Youth League for Revitalizing Buddhism

In the early decades of the twentieth century, as Japanese society became engulfed in war and increasing nationalism, the majority of Buddhist leaders and institutions capitulated to the status quo. One notable exception to this trend, however, was the Shinkō Bukkyō Seinen Dōmei (Youth League for Revitalizing Buddhism), founded on 5 April 1931. Led by Nichiren Buddhist layman Seno’o Girō and made up of young social activists who were critical of capitalism, internationalist in outlook, and committed to a pan-sectarian and humanist form of Buddhism that would work for social justice and world peace, the league’s motto was “carry the Buddha on your backs and go out into the streets and villages.” This article analyzes the views of the Youth League for Revitalizing Buddhism as found in the religious writings of Seno’o Girō to situate the movement in its social and philosophical context, and to raise the question of the prospects of “radical Buddhism” in twenty-first century Japan and elsewhere.

Identification of speeded and slowed familiar melodies by younger, middle-aged, and older musicians and nonmusicians

There is a range of tempos within which listeners can identify familiar tunes (around 0.8 to 6.0 notes/s). Faster and slower tunes are difficult to identify. The authors assessed fast and slow melody-identification thresholds for 80 listeners ages 17–79 years with expertise varying from musically untrained to professional. On fast-to-slow (FS) trials the tune started at a very fast tempo and slowed until the listener identified it. Slow-to-fast (SF) trials started slow and accelerated. Tunes either retained their natural rhythms or were stylized isochronous versions. Increased expertise led to better performance for both FS and SF thresholds (r = .45). Performance declined uniformly across the 62-year age range in the FS condition (r = .27). SF performance was unaffected by age. Although early encoding processes may slow with age, expertise has a greater effect. Musical expertise involves perceptual learning with melodies at a wide range of tempos.

UV Responses in Native Hawaiians or Other Pacific Islanders and Asians Residing in Hawaiʻi and in Maryland

Background: UV exposure causes a wide range of skin damage including cutaneous melanoma. The mechanisms of cellular and molecular damage as well as erythemal and pigmentation responses to UV exposure have largely been studied in the White population. Methods: This study systematically investigates responses to UV exposure in the Native Hawaiian and Pacific Islanders (NHPI) and Asian populations living in Hawai’i (A/HI) as well as in Asians living in Maryland (A/MD). Results: Our analyses indicate that the NHPI population is less sensitive to UV exposure than the A/HI population. Comparisons between the two Asian groups suggest that, despite slightly but not statistically different baseline constitutive pigmentation (pre-UV exposure), the A/HI and A/MD had similar UV sensitivity, measured as minimal erythemal dose (MED). However, the A/MD population had higher levels of oxy-hemoglobin at doses of 2.0, 2.8 and 4.0 MED. Unexpectedly the A/MD subjects retained higher levels of pigmentation 2 weeks post UV exposure. Conclusion: This study provides insight into UV responses of the inhabitants of Hawai’i and shows that such responses are statistically significant for relatively small samples of Native Hawaiian and Pacific Islanders, and for Asians living in Hawai’i and Asians living in Maryland.

Córdoban Discourses: A Drama of Interreligious Dialogue

SETTING: Cordoba, Spain, 1135 CE, 29th year of the reign of ‘Ali “amir al-muslimin,” second king of the Berber Almoravid dynasty, rulers of Moorish Spain from 1071 to 1147. Cordoba, the capital of Andalus and the center of the Almoravid holdings in Spain, is a bustling cosmopolitan center, a crossroads for Europe and the Middle East, and the meeting-point of three religious traditions. Most significantly, Cordoba at this time is the hub of European intellectual activity. From the square—itself impressively large and surrounded by a massive collonade, the regularity and ordered beauty of which typifies the Moorish taste for symmetry (so beloved of M.C. Escher)—can be seen the huge Cordoban mosque, erected in the 8th-century by Khalif Abd-er-Rahman I to the glory of Allah, oft forgiving, most merciful. It is the second largest building in Islam, and the bastion of the still entrenched but soon to fade Muslim presence in western Europe. SCENE: Three figures sit upon stone benches beneath the westernmost colonnade of the Cordoban mosque, involved in an animated, though friendly discussion on matters of faith and reason, knowledge and God, language and logic. The host is none other than Jehudah Halevi, and his esteemed guests Master Peter Abelard and the venerable Råmånuja, whose obviously advanced age belies his youthful voice, gleaming eye, quick hands, and general exuberance. It is autumn, early evening…