Relatively new article by Alexander Wynne (Religious Studies Review, Vol 44 No 1, March 2018), reviewing two books (2013 and 2014).
One surveying the mutual influences of “Buddhist Meditation” and “American Culture” – more or less often discussed ideas.
The other, a bit more interesting, traces the effects of Ledi Sayadaw (and his progeny, i.e. down to the Mahasi Sayadaw etc.) in “rejuvenating” Burmese Buddhism in the face of colonialism. This is paralleled to contemporary USA, as in a summary passage near the end (bold emphasis added):
"The American version of “Guild Monasticism” [a theme from Wynne’s book “Buddhism – An Introduction”, 2015] has of course jettisoned Buddhist myths at the expense of enlightenment values. But if social function is deemed more important than ideological orientation, perhaps progressive politics and the enlightenment goal of saving humanity do not really matter; perhaps it does not even matter that the American Buddhist sort of mindfulness lacks a soteriological goal. What matters, in contemporary America as much as colonial Burma, is the creation of local centers of spiritual meaning, in which people come together to participate in values and practices based around the Noble Path. Such, at least, is the vision imagined in the early Buddhist texts. In response to the claim of one of his chief disciples, Ananda, that half of the holy life consists in having “good friends” (kalyana-mitta), the Buddha replied as follows:
'Do not speak thus Ananda, do not speak thus. Just this is the entirety of the holy life, namely, having good friends, comrades and associates. For when a mendicant has good friends, it is to be expected that he will develop and fulfil the Eightfold Path.’ "