Buddhism as a Commodity

According to Bucknell (2000: 468), ‘the presence of Buddhism in Australia dates from the 1850s.’ This Eastern religion has a long and varied history within this continent as well as in other Western societies. However, the contribution Buddhism makes to the current, contemporary Western society is not what one would expect from a religion. Buddhism, in the West, is arguably becoming more of a commodity, product, or a part of consumerism rather than a religion.

It is not uncommon for people living in this modern Western population to have a statue of Buddha or Buddhist prayer flags, or any like products, situated around their homes. I myself contribute to this ideology even though I am a Catholic. Looking around my room, I have two statues of Buddha, prayer flags, two posters of Buddha’s sayings and more. So, it is not a stretch to argue that an interest in Buddhist philosophy has arisen, or has become ‘cool’ and popular, in the West. It is not that Western populations are taking up the religion of Buddhism, but rather becoming interested in its iconography, rituals and philosophy.

Shops all over the world are full to the brim with Buddha souvenirs. Buddha, and therefore Buddhism, has become a marketable commodity. Statues come in all shapes and sizes while paintings display the Buddha in various poses. It seems, despite the legitimacy of the religion, people are willing to make some money out of the Buddha’s unmistakable popularity. It is interesting that Buddhism has become so commercialised. Such blatant commercialism would never be tolerated by other religions such as Islam or Christianity, so why should Buddhism? What is it with this Eastern religion that captivates the market? Why is it so widely accepted that the Buddha has become a piece of furniture or decorative item? And, is this an insult to the Buddha?

Siddhartha, the historical and true Buddha, has been buried by the commoditised Buddha. In other words, the commodity of the Buddha has buried the man. The ‘aestheticization of his awakening has erased his humanity,’ replacing it with an idealized hero (Dodge 2012). The historical Buddha has been shifted into a commodity. There are more Buddha images than any other icon in the world (Dodge 2012). Buddhism can therefore be argued to be being replaced by iconography and commercialism in the West. The historical Buddha is now second to the sellable Buddha.

This is also highlighted by Murray Paterson, a history and Study of Religion teacher. Murray, in a qualitative interview performed last year, reflected that he is an ‘atheist with an interest in Buddhist philosophy.’ This statement somewhat sums up what contemporary Western society is currently experiencing with Buddhism. Additionally, this quote idealises the future of Buddhism in the West. Perhaps there is no real future for the religion of Buddhism in Western societies, but a future for its philosophy and iconography as commodities and selling agents. Is the future of this religion to be understood in terms of consumerism?

Reference

Bucknell, Roderick S. 2000. "Engaged Buddhism in Australia." In Engaged Buddhism in the West,  Christopher S. Queen, Ed., 468-484. Boston: Wisdom Publications.

Dodge, Shyam. (2012). Burying the Buddha: A Postmortem Reflection. Elephant: Dedpicated to the Mindful Life. Retrieved from http://www.elephantjournal.com/2012/02/burying-the-buddha-a-postmortem-reflection-2/