Is Competition Making a Comeback? Discovering Methods to Keep Female Adolescents Engaged in STEM: A Phenomenological Approach

The decreasing number of women who are graduating in the Science, Technology, Engineering and Mathematics (STEM) fields continues to be a major concern. Despite national support in the form of grants provided by National Science Foundation, National Center for Information and Technology and legislation passed such as the Deficit Reduction Act of 2005 that encourages women to enter the STEM fields, the number of women actually graduating in these fields is surprisingly low. This research study focuses on a robotics competition and its ability to engage female adolescents in STEM curricula. Data have been collected to help explain why young women are reticent to take technology or engineering type courses in high school and college. Factors that have been described include attitudes, parental support, social aspects, peer pressure, and lack of role models. Often these courses were thought to have masculine and “nerdy” overtones. The courses were usually majority male enrollments and appeared to be very competitive. With more female adolescents engaging in this type of competitive atmosphere, this study gathered information to discover what about the competition appealed to these young women. Focus groups were used to gather information from adolescent females who were participating in the First Lego League (FLL) and CEENBoT competitions. What enticed them to participate in a curriculum that data demonstrated many of their peers avoided? FLL and CEENBoT are robotics programs based on curricula that are taught in afterschool programs in non-formal environments. These programs culminate in a very large robotics competition. My research questions included: What are the factors that encouraged participants to participate in the robotics competition? What was the original enticement to the FLL and CEENBoT programs? What will make participants want to come back and what are the participants’ plans for the future? My research mirrored data of previous findings such as lack of role models, the need for parental support, social stigmatisms and peer pressure are still major factors that determine whether adolescent females seek out STEM activities. An interesting finding, which was an exception to previous findings, was these female adolescents enjoyed the challenge of the competition. The informal learning environments encouraged an atmosphere of social engagement and cooperative learning. Many volunteers that led the afterschool programs were women (role models) and a majority of parents showed support by accommodating an afterschool situation. The young women that were engaged in the competition noted it was a friendly competition, but they were all there to win. All who participated in the competition had a similar learning environment: competitive but cooperative. Further research is needed to determine if it is the learning environment that lures adolescent females to the program and entices them to continue in the STEM fields or if it is the competitive aspect of the culminating activity. Advisors: James King and Allen Steckelberg

Neural networks engaged in tactile object manipulation: patterns of expression among healthy individuals

Somatosensory object discrimination has been shown to involve widespread cortical and subcortical structures in both cerebral hemispheres. In this study we aimed to identify the networks involved in tactile object manipulation by principal component analysis (PCA) of individual subjects. We expected to find more than one network.

Parameters of Reform and Unification in Modern Japanese Buddhist Thought: Murakami Senshō and Critical Buddhism

Reform is a word that, one might easily say, characterizes more than any other the history and development of Buddhism. Yet, it must also be said that reform movements in East Asian Buddhism have often taken on another goal—harmony or unification; that is, a desire not only to reconstruct a more worthy form of Buddhism, but to simultaneously bring together all existing forms under a single banner, in theory if not in practice. This paper explores some of the tensions between the desire for reform and the quest for harmony in modern Japanese Buddhism thought, by comparing two developments: the late 19th century movement towards ‘New Buddhism’ (shin Bukkyō) as exemplified by Murakami Senshō 村上専精 (1851–1929), and the late 20th century movement known as ‘Critical Buddhism’ (hihan Bukkyō), as found in the works of Matsumoto Shirō 松本史朗 and Hakamaya Noriaki 袴谷憲昭. In all that has been written about Critical Buddhism, in both Japanese and English, very little attention has been paid to the place of the movement within the larger traditions of Japanese Buddhist reform. Here I reconsider Critical Buddhism in relation to the concerns of the previous, much larger trends towards Buddhist reform that emerged almost exactly 100 years previous—the so-called shin Bukkyō or New Buddhism of the late-Meiji era. Shin Bukkyō is a catch-all term that includes the various writings and activities of Inoue Enryō, Shaku Sōen, and Kiyozawa Manshi, as well as the so-called Daijō-hibussetsuron, a broad term used (often critically) to describe Buddhist writers who suggested that Mahāyāna Buddhism is not, in fact, the Buddhism taught by the ‘historical’ Buddha Śākyamuni. Of these, I will make a few general remarks about Daijō-hibusseturon, before turning attention more specifically to the work of Murakami Senshō, in order to flesh out some of the similarities and differences between his attempt to construct a ‘unified Buddhism’ and the work of his late-20th century avatars, the Critical Buddhists. Though a number of their aims and ideas overlap, I argue that there remain fundamental differences with respect to the ultimate purposes of Buddhist reform. This issue hinges on the implications of key terms such as ‘unity’ and ‘harmony’ as well as the way doctrinal history is categorized and understood, but it also relates to issues of ideology and the use and abuse of Buddhist doctrines in 20th-century politics.

Liberation as Revolutionary Praxis: Rethinking Buddhism Materialism

While it is only in recent decades that scholars have begun to reconsider and problematize Buddhist conceptions of “freedom” and “agency,” the thought traditions of Asian Buddhism have for many centuries struggled with questions related to the issue of “liberation”—along with its fundamental ontological, epistemological and ethical implications. With the development of Marxist thought in the mid to late nineteenth century, a new paradigm for thinking about freedom in relation to history, identity and social change found its way to Asia, and confronted traditional religious interpretations of freedom as well as competing Western ones. In the past century, several attempts have been made—in India, southeast Asia, China and Japan—to bring together Marxist and Buddhist worldviews, with only moderate success (both at the level of theory and practice). This paper analyzes both the possibilities and problems of a “Buddhist materialism” constructed along Marxian lines, by focusing in particular on Buddhist and Marxist conceptions of “liberation.” By utilizing the theoretical work of Japanese “radical Buddhist” Seno’o Girō, I argue that the root of the tension lies with conceptions of selfhood and agency—but that, contrary to expectations, a strong case can be made for convergence between Buddhist and Marxian perspectives on these issues, as both traditions ultimately seek a resolution of existential determination in response to alienation. Along the way, I discuss the work of Marx, Engels, Gramsci, Lukàcs, Sartre, and Richard Rorty in relation to aspects of traditional (particularly East Asian Mahāyāna) Buddhist thought.

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.

Engaged Learning: Enabling Self-Authorship and Effective Practice

There is now broad consensus that higher education must extend beyond content-based knowledge to encompass intellectual and practical skills, personal and social responsibility, and integrative learning. The college learning outcomes needed for success in 21st century life include critical thinking, a coherent sense of self, intercultural maturity, civic engagement, and the capacity for mutual relationships. Yet, research suggests that college students are struggling to achieve these outcomes in part because skills needed to succeed in college are not those needed to succeed upon graduation. One reason for this gap is that these college learning outcomes require complex developmental capacities or “self-authorship” that higher education is not currently designed to promote.

Paying with karma in the Buddha’s Flower Shop: Spiritual Economics in Early Indian Buddhism

Shen Weirong