By Tianlei (Ruby) Qiu, Class of 2024
Have you ever enquired about the processes of meaning-making in contemporary China? How does Buddhism help explain the meaning of life and the pursuit of happiness? Yolanda Ling Jiayang (DKU Class of 2022, Cultures & Movements Sociology major), has answers to those questions in her Signature Work (SW) project. Her SW project, focusing on meaning-making processes among Buddhists in contemporary China, won 3rd place in the JED’s Thesis Excellence competition for her Signature Work paper, DKU’s only award in the competition. In her project, she analyzed hundreds of methods that humans use to create meaning in their lives, including how they interpret life events and discover evidence indicating the positive effects of certain methods in coping with stress and anxiety. Jiayang is currently pursuing a Master’s program in Social Welfare at UCLA, Luskin School of Public Affairs, with a concentration in Health and Mental Health across Lifespan. We had the opportunity to have a quick call with Jiayang, to learn more about her passion for social welfare and her research interests.
Q: Hi, Jiayang! Congratulations on winning the 3rd place in the JED’s Thesis Excellence competition for your Signature Work. We’ve learned from Prof. Rogers that your thesis was about meaning-making processes among Buddhists in contemporary China. Could you elaborate more on this topic? What are some of the interesting findings you have? For those who know little about Buddhism, could you give a brief explanation and context?
A: Certainly. “Meaning-making” is a key idea in the Park’s model, which is the main theory I applied in my research. Simply speaking, this theory argues that people have a system of interpretation in their minds. When we interact with the world, we extract interpretations from this system and use them to give meaning of what’s happening in our lives.
In my research, I’ve made an interesting discovery regarding how Buddhists manage their emotional well-being. When Buddhists attribute negative events to themselves, it surprisingly empowers them, giving them a sense of control. This newfound sense of control motivates them to redirect their efforts from dwelling on problems to making positive improvements. This finding challenges the conventional psychological view that internal attribution is always negative.
Part of the reason behind this lies in how Buddhists integrate Buddhist principles into their overarching meaning-making framework. Within close-knit Buddhist communities, they skillfully utilize Buddhist teachings as their strategies for finding meaning. This is a complex topic that I’ve explored in detail in my research. It’s worth noting that Buddhism isn’t a monolithic theory; it’s more like a tree with various branches (schools of Buddhism), each with its unique teachings. The group I studied follows “Life Buddhism,” a system created by Master Ji Qun, which encourages individuals to apply Buddhist wisdom to their daily lives. While some branches of Buddhism aim for enlightenment, this school primarily seeks to cultivate a peaceful mindset for addressing life’s challenges. This focus on practical, real-world application is what makes it appealing not only to devoted Buddhists but also to non-Buddhists who quickly become interested in learning from its teachings.
Q: Crafting and curating a whole SW project could be pain-staking but yet rewarding. What motivated you to delve into this project in the very beginning? Were there any particularly surprising or unexpected findings from your analysis of how individuals interpret life events? Can you share a memorable story or anecdote from your academic journey that influenced your interest in the pursuit of happiness?
A: My interest in religion has been a lifelong passion that began in childhood. I was exposed to Buddhist philosophy at a young age through various traditional culture camps, and I was captivated by its profound beauty and sophistication. This fascination led me to participate in the SRS program under the guidance of Professor Rogers, who later became my mentor. During this program, I had the opportunity to conduct field studies within both Buddhist and Christian communities in Suzhou. What struck me the most during these studies was witnessing the profound influence of religion on people’s entire worldview, leading to significant shifts in their attitudes and emotions. It was remarkable to see the inherent power within individuals to navigate and overcome significant life changes through their faith. As I mentioned earlier, I found it particularly intriguing to observe the positive role that self-criticism played within the context of lay Buddhism.
My academic journey has been deeply influenced by my lifelong quest for meaning and happiness. As a child, I was exposed to Buddhist concepts of “nothingness,” which at times led me to question the meaning of life itself. I explored various schools of thought, especially psychology, which claims to be the study of the human mind. However, as I delved into positive psychology literature, I couldn’t help but question the prevailing emphasis on positivity. Wasn’t it possible to experience growth and happiness through adversity and struggle as well? Coming from a different cultural background, I recognized the urgent need to introduce cultural diversity into the dominant academic discourse that often presents itself as the ultimate solution to mental health concerns.
Q: Considering your background in sociology and your current focus on health and psychological well-being, do you see potential applications of your research in fields like mental health counseling or therapy?
A: Of course. My primary research focus revolves around a Buddhist community, and a significant aspect of their curriculum centers on the pursuit of inner peace and mental well-being. This work holds profound implications for the field of mental health.
One of the central themes in my research is the juxtaposition of traditional therapeutic approaches, like Cognitive-Behavioral Therapy (CBT), which often aims to shift individuals from a negative to a positive mindset, creating unique challenges to clients from minority cultural backgrounds. These challenges often manifest as conflicts in values, as the therapist endeavors to establish a psychology-based meaning system with the client. My research introduces an alternative approach to healing and treatment, one that encourages clients to construct a belief system that resonates with their own values, personal meaning, and faith, even if it may appear to contradict established psychological paradigms.
Furthermore, my work sheds light on the potential benefits of close-knit communities that share beliefs and engage in committed actions. This communal cohesion plays a significant role in the process of meaning-making and has shown promise in enhancing mental well-being, particularly within the Chinese population. These findings have enriched my own clinical practice, especially when working with Asian clients, as they underscore the importance of spiritual and communal elements in fostering mental health wellbeing and meaning in life.
Q: In your current Master’s program focusing on health and psychological well-being, are you building upon the research you conducted for your SW? Are there any future research directions or topics still related to the impact on well-being or are there any shifts of your research focus?
A: In light of the program’s practice-oriented nature, research is not a primary focus. However, I am currently part of a four-member research team. Our research centers on the assessment of the efficacy of third-wave therapeutic modalities, including mindfulness-based interventions, dialectical behavior therapy, and acceptance and commitment therapy, specifically in the context of suicide prevention.
While this research avenue may appear irrelevant to my core academic work, it is worth noting that these third-wave interventions draw substantial inspiration from Buddhist psychology, particularly in their incorporation of core components such as mindfulness, values and meaning, committed action, and holistic well-being. My aspiration is that this research venture will serve as a valuable opportunity to deepen my understanding of the evolving landscape of therapeutic approaches rooted in religious and spiritual traditions. By doing so, I aim to explore potential contributions I can make in this dynamic intersection of psychological science and spiritual wisdom.
