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Relevant bibliographies by topics / Buddhism and culture

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Academic literature on the topic 'Buddhism and culture'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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Journal articles on the topic "Buddhism and culture"

1

Kadoi, Yuka. "Revisiting Buddhism in Ilkhanid Iran: Archaeology, Toponymy and Visual Culture." Acta Mongolica 20, no. 540 (September 1, 2022): 35–44. http://dx.doi.org/10.22353/am.202201.04.

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It is generally agreed that Buddhism, which already came to be known in West Asia during the Sasanian period through commercial exchanges with India, revived in Iran under the Ilkhanids. A pioneering study of Buddhist-Islamic interactions by Elverskog (Buddhism and Islam on the Silk Road, 2010) amply demonstrates the importance of the Mongol period for the understanding of the religious contacts between Buddhists and Muslims, with particular reference to the role of Tibet in this unique socio-cultural as well as scientific encounter (the latter subject is explored by several studies, notably Islam and Tibet – Interactions along the Musk Routes, 2016). On the other hand, it remains a challenging task as to how the impact of Buddhism on the visual and material culture of Ilkhanid Iran should be reassessed, apart from attributions of unusual architectural remains to former Buddhist sites or interpretations of Buddhis iconographical elements found in manuscript paintings and decorative objects.

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Baumann, Martin. "Culture Contact and Valuation: Early German Buddhists and the Creation of a ‘Buddhism in Protestant Shape’." Numen 44, no. 3 (1997): 270–95. http://dx.doi.org/10.1163/1568527971655904.

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AbstractThis paper handles the question concerning the factors that control the degree of adaptability of a transplanted religion spread in a culturally alien context. It will be argued that the assumed superiority of both one's religion and one's culture are decisive factors for the willingness to adapt or to refuse adaptation. The theoretical issues will be illustrated by the adoption of Buddhism by its early German followers. Thus, the paper gives a brief survey of the historical development of the adoption of Buddhism in Germany. Characteristics of the early phases will be outlined as well as the state of affairs of Buddhism in Germany in the 1990's. Most remarkable is Buddhism's rapid growth which increased the number of Buddhist centres and groups fivefold since the mid 1970's.On the basis of this historic description a particular line of interpreting Buddhist teachings, that of a rational understanding, is outlined. The analysis of this adoption of Buddhism seeks to show that early German Buddhists interpreted and moulded Buddhist teachings in such a way as to present it as being in high conformity with Western morals and culture. This high degree of adapting Buddhist teachings led to an interpretation which can be characterized as a ‘Buddhism in Protestant shape.’ Buddhism was used as a means of protest against the dominant religion, that of Christianity, but at the same time its proponents took over many forms and characteristics of the religion criticized most heavily.

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Kim, Seong-Hwan. "Buddhism in al-Fihrist of Ibn al-Nadīm." Institute of Middle Eastern Affairs 21, no. 2 (August 30, 2022): 265–85. http://dx.doi.org/10.52891/jmea.2022.21.1.265.

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This study analyzes the records related to Buddhism in Ibn al-Nadīm's al-Fihrist and examines how Muslims in the 10th century perceived Buddhism. Al-Fihrist is a list of Arabic literature, consisting of a total of ten chapters(maqāla) and Ibn al-Nadīm recorded what he had seen and heard about Buddhism in Chapter nine. He described the character of Buddhists positively. However, he used the two terms for Buddha and Bodhisattva without distinction. He also introduced several claims about the Buddha's religious status, but did not clearly state his position on the Buddha from the Islamic perspective. Although his record mentions existence of many Buddhas, it lacks doctrinal explanation on the concept of multiple Buddhas. Also, Buddhists’ customs and statues of Buddha are described in relatively detail, but there are some parts that are confused with Hindu culture. Therefore, it seems that Muslims at that time showed some interest in external aspects of Buddhism such as Buddhist character, customs, and statues, but lacked a doctrinal understanding of Buddhism.

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Barman, Rup Kumar. "Buddhist Culture of Contemporary West Bengal (Reflections on the Bengali-speaking Buddhists)." SMARATUNGGA: JURNAL OF EDUCATION AND BUDDHIST STUDIES 2, no. 2 (December 31, 2022): 70–82. http://dx.doi.org/10.53417/sjebs.v2i2.81.

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Since the inception of Buddhism, the people of Bengal have maintained a very close relationship with Buddhist ideologies. In fact, Bengal appeared as a dominant center of Buddhist culture in the early medieval period (sixth to twelfth century CE) both for its institutional flavour as well as for state- sponsorship. However, with the fall of royal patronage and the conversion of the Buddhists to other religious faiths, Buddhism gradually lost its prominence in Bengal. It was during the colonial period (1757 to 1947 CE), Buddhism again started reviving in different corners of Bengal principally in the early twentieth century. However, the ‘Partition of Bengal Province (in 1947) appeared as a serious setback for the fate of Buddhism in this region. The East Bengali Buddhists had started a new episode of the struggle for survival in India more precisely in West Bengal as ‘refugees’ or as ‘asylum seekers. After their migration to West Bengal, the Bengali-speaking Buddhists have aspired to build up several Viharas (monasteries), Sanghasrams (spiritual hermitage), temples, and institutions in Kolkata, Sub-Himalayan Bengal, and certain other districts of West Bengal. They have preserved and maintained the Buddhist socio-cultural traditions that they have inherited from the southeastern corner of former East Bengal. This paper highlights all these aspects of the Buddhist culture of West Bengal with a fresh outlook.

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M K, Aadil, and Dr Satish Kumar. "Buddhism in Indian Himalayan Region." International Journal of English Language, Education and Literature Studies (IJEEL) 2, no. 4 (2023): 48–57. http://dx.doi.org/10.22161/ijeel.2.4.7.

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This study explains why and how Buddhism is significant to the Indian subcontinent and the Himalayan region. It starts with the origins in the past and continues with an investigation of certain border areas. The importance of fostering Buddhism is emphasized throughout. Buddhism in the Indian Himalayas: a study groups of Buddhists, Buddhist temples, and Buddhist communities’ underneath is a condensed and relevant account of the gatherings, which discuss the current condition of Buddhist culture and its shifting patterns.

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Riasat, Mariam, Faiza Raees, and Gull-i. Hina. "BUDDHIST FOOD CULTURE: REPRESENTATION OF AHIMSA IN SOCIAL LIFE." Pakistan Journal of Social Research 05, no. 02 (June 30, 2023): 183–89. http://dx.doi.org/10.52567/pjsr.v5i02.1125.

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Buddhism is based on the concept of Ahimsa. The founder of Buddhism was Lord Buddha who came during 563-483 BCE. Before him Lord Mahavira and Hinduism also practiced Ahimsa non-violence. The non-violence leads to the rights of living and non-living thing. It is dividing as Jiva and Ajiva in Buddhism. The concept of non-violence leads to the no harm towards animals and it leads to the vegetarianism. But there are two traditions of Buddhism. They are Theravada and Mahayana Buddhism. One is very strict towards the vegetarianism, and other one is quite relax because of the circumstances. The both traditions are present in modern days China, Japan, Thailand, Sri Lanka, Tibet and Burma and other South Asian countries which are Buddhist. Theravada Buddhist monks promote the concept of Pure Meat and give some conditions about it if they fulfill those conditions then they can consume that meat. The main condition is if the weather condition of that area can-not helps them like in mountainous areas etc. But Mahayana Buddhists are very strict to their concept of Vegetarianism. They never consume meat at any cost. They won’t accept any kind of meat even if it is given to them in form of charity or any other ways. Keywords: Ahimsa, Buddhism, Animal Rights, Theravada Buddhism, Mahayana Buddhism, Vegetarianism

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Riasat, Mariam, Faiza Raees, and Gull-i. Hina. "BUDDHIST FOOD CULTURE: REPRESENTATION OF AHIMSA IN SOCIAL LIFE." Pakistan Journal of Social Research 05, no. 02 (June 30, 2023): 183–89. http://dx.doi.org/10.52567/pjsr.v5i02.1180.

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Buddhism is based on the concept of Ahimsa. The founder of Buddhism was Lord Buddha who came during 563-483 BCE. Before him Lord Mahavira and Hinduism also practiced Ahimsa non-violence. The non-violence leads to the rights of living and non-living thing. It is dividing as Jiva and Ajiva in Buddhism. The concept of non-violence leads to the no harm towards animals and it leads to the vegetarianism. But there are two traditions of Buddhism. They are Theravada and Mahayana Buddhism. One is very strict towards the vegetarianism, and other one is quite relax because of the circumstances. The both traditions are present in modern days China, Japan, Thailand, Sri Lanka, Tibet and Burma and other South Asian countries which are Buddhist. Theravada Buddhist monks promote the concept of Pure Meat and give some conditions about it if they fulfill those conditions then they can consume that meat. The main condition is if the weather condition of that area can-not helps them like in mountainous areas etc. But Mahayana Buddhists are very strict to their concept of Vegetarianism. They never consume meat at any cost. They won’t accept any kind of meat even if it is given to them in form of charity or any other ways. Keywords: Ahimsa, Buddhism, Animal Rights, Theravada Buddhism, Mahayana Buddhism, Vegetarianism

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Zhang, Lekang. "An Overview of Interaction within Pre-modern East Asian Region Through Buddhist Impact." Communications in Humanities Research 27, no. 1 (January 3, 2024): 76–81. http://dx.doi.org/10.54254/2753-7064/27/20232129.

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Scholars have researched the impact of Buddhism on pre-modern and modern East Asia from different aspects, both within and between politics (states since the late 19th century): art, ideology, cultural practice, and food. Among existing academic literature on Buddhisms impact on the interaction between polities within East Asia, the expansion of certain material cultural elements and cultural concepts and foodways are among the major focuses. This paper employs the anthropological understanding of non-material and material components of culture. The working anthropological definition of religion is combined, to summarize and categorize the existing research on Buddhisms impact on pre-modern East Asian culture. Understanding culture in its material and non-material components, and its relationship with religion through time and space leads to this article to structure the relationship between Buddhism and pre-modern East Asian cultures into its expansion, its development, and its impact on different subcategories of a culture. The overview suggests an increase in future research on the multidirectional interaction of Buddhist pre-modern East Asian cultures and Buddhisms influence on greater foodway within different pre-modern East Asian societies.

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Baradin, Bazar, and Sergei P. Nesterkin. "Theses to Agvan Dorzhiev’s Report at the First International Buddhist Exhibition Expected in 1927 in Leningrad." RUDN Journal of Philosophy 28, no. 1 (March 15, 2024): 126–35. http://dx.doi.org/10.22363/2313-2302-2024-28-1-126-135.

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The publication presents for the first time the B. Baradin’s theses to A. Dorzhiev’s lecture that was supposed to be delivered at the international Buddhist exhibition in Leningrad in 1927. A. Dorzhiev was a famous Buryat lama who received the academic title of Geshe (the highest philosophical academic degree in the Gelug tradition of Tibetan Buddhism) upon completion of his philosophical education in the monasteries of Mongolia and Tibet. After 1918, he was involved in organizational issues of the Buddhist Sangha in Russia. B. Baradin was an academic scientist and public figure, a professor at St. Petersburg University, and the author of studies on the history and teachings of Tibetan Buddhism. After the revolution of 1917, he began working in Buryatia in various administrative positions, focusing on the organization of the scientific and cultural life of the Republic. Their main idea is that the modern world consists of the two equal parts - East and West, unification of which is possible and even necessary for the further development of humanity. The system-forming teaching of the East is Buddhism; and the lecture hold on those aspects of Buddhist philosophy that could be compared with the teachings of the West. Four points are highlighted: 1) Buddhism is comparable to Darwin’s theory in that both consider humans in the context of all living beings in an evolutionary manner; 2) Buddhism, like science, accepts the determinism principle; 3) the Buddhist concept of shunya is similar to the relativistic principles of physics; and 4) the system of Buddhist psychotechniques is similar to the theory of reflexology. B. Baradin concludes that Indo-Buddhist culture and European culture are complementary and their rapprochement will bring us closer to a truly universal culture. The theses mentioned here are, apparently, the first systematic exposition of the views of neo-Buddhists-renewalists on the points of convergence between Buddhist and Western cultures.

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Chakrabarty, Premangshu, and Rishita Biswas. "Buddhism in Agrarian Society of Rural Bengal: Perspectives of Belief Systems with a Focus on Ritual and Deities." SMARATUNGGA: JURNAL OF EDUCATION AND BUDDHIST STUDIES 3, no. 2 (October 1, 2023): 77–92. http://dx.doi.org/10.53417/sjebs.v3i2.110.

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Buddhism was the State Religion of Bengal at least for more than four hundred years between mid of 8th century and 12th century during the Pala reign in Bengal. In the 2011 Indian census, the percentage of Buddhists in West Bengal was 0.31% while in Bangladesh less than 1% of the total population is now a follower of Buddhism. Most of the Buddhists were converted to Islam during the Sultanate rule in Bengal while Hinduism silently took over many of their shrines and deities. This paper is an attempt to revisit the cultural landscape of early Buddhism in Bengal along with a focus on the elements of Buddhist culture in folk life applying cultural geographical methodologies and examining the presence of Buddhist rituals and deities in agrarian society in sublime form. A literature review was followed by extensive fieldwork during festivities of the shrines of Hindu deities having a connection with early Buddhism of Bengal. Along with participant observation during ritualistic practices, interviews, and focus group discussion methods have been applied involving stakeholders to obtain qualitative data for analysis. The results reveal the various manifestations of the interplay between the process of universalization and parochialization in the dynamism of the evolving belief system of an apparently Non-Buddhist folk society of the present day, the root of the culture of which was exclusively Buddhist.

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Dissertations / Theses on the topic "Buddhism and culture"

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Porcu, Elisabetta. "Pure Land Buddhism in modern Japanese culture /." Leiden : Brill, 2008. http://catalogue.bnf.fr/ark:/12148/cb413311546.

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Steinmetz, Mayumi Takanashi. "Artistic and Religious Aspects of Nosatsu (Senjafuda)." Thesis, University of Oregon, 1985. http://hdl.handle.net/1794/22962.

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195 pages
Nosatsu is both a graphic art object and a religious object. Until very recently, scholars have ignored nosatsu because of its associations with superstition and low-class, uneducated hobbyists. Recently, however, a new interest in nosatsu has revived because of its connections to ukiyo-e. Early in its history, nosatsu was regarded as a means of showing devotion toward the bodhisattva Kannon. However, during the Edo period, producing artistic nosatsu was emphasized more than religious devotion. There was a revival of interest in nosatsu during the Meiji and Taisho periods, and its current popularity suggests a national Japanese nostalgia toward traditional Japan. Using the religious, anthropological, and art historical perspectives, this theses will examine nosatsu and the practices associated with it, discuss reasons for the changes from period to period, and explore the heritage and the changing values of the Japanese common people.

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Moran, Peter Kevin. "Buddhism observed : western travelers, Tibetan exiles, and the culture of Dharma in Kathmandu /." Thesis, Connect to this title online; UW restricted, 1998. http://hdl.handle.net/1773/6522.

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Lienau, Amanda Marie. "The role of community and culture in spiritual growth for individuals who are converts to Buddhism." Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1171895805.

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Samson, Alain. "Culture, religion and cognition : Buddhism and holistic versus analytic thought." Thesis, London School of Economics and Political Science (University of London), 2007. http://etheses.lse.ac.uk/2931/.

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Some cross-cultural psychologists have shown differences in cognition between Eastern and Western cultures, described as holistic versus analytic (H-A) systems of thought. It is widely assumed that Buddhism has contributed to holistic cognition. This thesis explores holistic thought among Western Buddhists by integrating methods and theories mainly from cross-cultural and social psychology, but also the cognitive anthropology of religion. H-A reasoning among Buddhists, Anglicans and Secular-Humanists in the UK is investigated in a main experiment, providing good backing for hypothesised H-A group differences. Moreover, it supports a hypothesis about the effect of meditation on the categorisation of visual stimuli and strength of holistic beliefs. However, only explicit H-A measures are subject to religious context effects, as evident in their association with religiosity, the religious self-concept and religious integration. Inducing a Buddhist context through religious priming does not result in a holism shift. A follow-up study (2) uses pictorial primes and shows an interaction effect between priming condition and strength of Buddhist self-concepts on holistic beliefs. Study 3 clarifies religious versus secular differences that were found for the grouping measure used in Study 1 in a correlational design with measures of independence- interdependence, religious identification as well as attraction to Buddhist and Secular- Humanist ideas. It indicates that both self-selection and learning effects may account for secular vs religious H-A differences. The last experiment (Study 4) further develops so-called 'tolerance of contradictions' (TC) as an aspect of H-A cognition and introduces the cognitive anthropological concept of counterintuitive (Cl) beliefs. As expected, results show that religious groups have a higher tolerance of Cl. Furthermore, compared to normal or bizarre concepts. Cl content reduces TC only among secular individuals, and to some degree Anglicans, but has no such effect on Buddhists. Implications for cross-cultural psychology, the psychology of religion as well as the interdisciplinary field of 'cognition and culture' are discussed.

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McDougal, Elizabeth Ann. "Coming Down the Mountain: Transformations of Contemplative Culture in Eastern Tibet." Thesis, The University of Sydney, 2016. http://hdl.handle.net/2123/15077.

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Since Tibet’s abrupt meeting in the 1980s with the modernizing forces of capitalism, science and the Chinese government’s socialist policies on religion, Buddhist culture in Eastern Tibet is shifting towards a valuing of scholastic knowledge over yogic, experiential knowledge. This is evident in contemporary Tibetan discussions where practitioners are criticized who do not marry their meditation and yogic practices with in-depth textual study. It is also evident in a move of monastics from retreat centres to study centres. The shift is particularly apparent in Nang chen (Ch. Nangqian), a former kingdom in Khams, Eastern Tibet, where oral lineages that engaged in tantric sādhanā and yogas without extensive dialectical study used to fill the region’s many hermitages. This research takes Gad chags dGon pa1 in Nang chen as an example of Tibet’s earlier contemplative culture, and juxtaposes the nunnery’s determination to preserve its original practice traditions with the shift towards scholasticism taking place elsewhere in the region. The research investigates factors and influences behind the trend for increased scholasticism, while considering future pathways for Tibetan yogic culture and questions for further research.

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Chiu, Man-yee Angela. "Striking the buddhist chord in snowy regions contemporary Chinese poetry on Tibetan culture = Qiao xiang xue yu de fan yin : Zhongguo dang dai Zang wen hua Han yu xin shi yan jiu /." Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/B41385251.

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Ravasco, Gerard G. "Towards a Christian pastoral approach to Cambodian culture." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com/search.cfm?p101-0002.

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Rattanakantadilok, Gritiya. "Translating 'The Tale of Khun Chang Khun Phaen' : representations of culture, gender and Buddhism." Thesis, University of Leeds, 2016. http://etheses.whiterose.ac.uk/16114/.

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A recent major work on Thai-English poetry translation is The Tale of Khun Chang Khun Phaen (2010/2012), the only complete translation into any language of the Thai-language epic poem Sepha rueang Khun Chang Khun Phaen (KCKP). Chris Baker and Pasuk Phongpaichit, the translators, mainly render their translation of the epic verse into prose. Their translation is an English version of the standard accounts as edited by Prince Damrong Rajanubhap in 1917–1918 with a slight revision in 1925 and older manuscripts, notably the Wat Ko edition. Baker and Pasuk’s intervention manifests itself at textual level for they restored a great number of passages excised by Damrong. The reinstated segments include censored female sexuality, monk clowning and the less violent account of the creation of Goldchild (กุมารทอง). In the standard edition, Damrong did not allow Siamese women to be sexually expressive and Buddhist monks to be clowns in the national literature he helped shape. The violent account of the Goldchild creation Damrong chose for his standard edition vilifies the leading male character, Khun Phaen. To identify approaches to translating a Thai epic poem into English, twenty-four segments rendered into verse passages, twenty key culturally specific items (CSIs) and four paratextual elements, which also represent the text as a whole, are analysed. This interdisciplinary study takes into account the socio-cultural contexts and aesthetic norms prevalent in the periods in which the source texts were written. The sociological approach in which the method of interview is employed is also adopted in this study. The translated text, paratext and responses from the interviews are analysed to identify translation strategies and procedures and whether the translators conformed to the ‘textual system’ of their time so that their translation of an unrecognised national literature would be admitted to the fellowship of world literature.

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Graf, Jaz. "Geographies of ancestral embodiment." Thesis, University of Iowa, 2019. https://ir.uiowa.edu/etd/6748.

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Throughout history, humankind has looked to the natural world for understanding the foundations of life and the essence of existence. Emphasizing states of sedimentary material, as physical and metaphorical reference to the cyclical complexion of life/death, growth/decay, transformation/stasis…I investigate the meaning of familial roots, reimagining humanity’s relationship to earth. The ways in which this connection can be understood are dependent on visual or symbolic representations and through experiential knowledge of sensing physicality and materiality.

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Books on the topic "Buddhism and culture"

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Hikata, Ryusho. Studies in Buddhism and buddhist culture. [Chiba-ken Narita-shi]: Naritasan Shinshōji, 1985.

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Tong, Cheu Hock, ed. Buddhism in Chinese culture. Selangor Darul Ehsan, Malaysia: Pelanduk Publications, 2000.

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Andreasen, Esben. Popular Buddhism in Japan: Shin Buddhist religion & culture. England: Japan Libarary, 1998.

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Andreasen, Esben. Popular Buddhism in Japan: Shin Buddhist religion & culture. Honolulu: University of Hawaiʻi Press, 1998.

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C, Ahir D., ed. Buddhist art, history and culture. Delhi, India: Sri Satguru Publications, 2004.

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1932-, Bechert Heinz, and Gombrich Richard F. 1937-, eds. The World of Buddhism: Buddhist monks and nuns in society and culture. New York: Thames and Hudson, 1995.

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Institute, Korean Buddhist Research, ed. The history and culture of Buddhism in Korea. Seoul, Korea: Dongguk University Press, 1995.

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Dharmakīrti. Buddhism & Christianity: Tradition, history and culture. New Delhi (India): Axis Books Pvt. Ltd., 2013.

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India) International Buddhist Conference (31st 2006 Buddh Gaya. Legacy of Buddhism in national cultures: XXXI International Buddhist conferance 2006, december 8th-9th 2006. Gaya: International Buddhist Brotherhood Association, 2007.

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Hoover, Thomas. Zen culture. London: Arkana, 1989.

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Book chapters on the topic "Buddhism and culture"

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Innes, Jr, William C. "Buddhism." In Popular Culture, Religion and Society. A Social-Scientific Approach, 171–202. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-69974-1_8.

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Khoo, Teresa. "Buddhism." In Understanding End of Life Practices: Perspectives on Communication, Religion and Culture, 153–59. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-29923-0_11.

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Vohra, Ashok, and Kotta Ramesh. "Buddhism and National Culture *." In Buddhism, Taoism, Confucianism and Shintoism, 36–44. London: Routledge India, 2023. http://dx.doi.org/10.4324/9781003439905-6.

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Litian, Fang. "The basic doctrines of Buddhism." In Chinese Buddhism and Traditional Culture, 90–114. New York : Routledge, 2019. | Series: China perspectives: Routledge, 2018. http://dx.doi.org/10.4324/9781315720487-4.

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Yu, Xue. "Buddhism in Traditional China." In The Routledge Encyclopedia of Traditional Chinese Culture, 102–15. Abingdon, Oxon ; New York : Routledge, [2019]: Routledge, 2019. http://dx.doi.org/10.4324/9781315453491-7.

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Rizzo, Roberto. "Garden shrines and the visual culture of a revival." In Buddhism in Indonesia, 149–66. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003389514-11.

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Litian, Fang. "Various Buddhist classics." In Chinese Buddhism and Traditional Culture, 74–89. New York : Routledge, 2019. | Series: China perspectives: Routledge, 2018. http://dx.doi.org/10.4324/9781315720487-3.

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Poceski, Mario. "Chan and the Routinazation of Charisma in Chinese Buddhism." In Chinese Culture, 41–63. Singapore: Springer Singapore, 2022. http://dx.doi.org/10.1007/978-981-16-8286-5_3.

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Litian, Fang. "Buddhist system and ritual." In Chinese Buddhism and Traditional Culture, 115–27. New York : Routledge, 2019. | Series: China perspectives: Routledge, 2018. http://dx.doi.org/10.4324/9781315720487-5.

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Litian, Fang. "The Buddhist temple hall." In Chinese Buddhism and Traditional Culture, 128–46. New York : Routledge, 2019. | Series: China perspectives: Routledge, 2018. http://dx.doi.org/10.4324/9781315720487-6.

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Conference papers on the topic "Buddhism and culture"

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Tong, Ling. "THE MANUSCRIPT CULTURE OF CONFUCIANISM AND BUDDHISM IN THE WEI, JIN, NORTHERN AND SOUTHERN DYNASTIES, SUI AND TANG CHINA." In 10th International Conference "Issues of Far Eastern Literatures (IFEL 2022)". St. Petersburg State University, 2023. http://dx.doi.org/10.21638/11701/9785288063770.18.

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The Medieval China is a “Manuscript era”. The four divisions of Jing, Shi, Zi, Ji, and the documents of Buddhism and Taoism, all have to be considered based on this general background. For the first part of this paper, the keyword used in the comparison with “Buddhism” in the Medieval China is “Confucianism” rather than “Confucian classics”. Then, the concept and classification of Jiyi (collection of the lost parts of classics) are explained. The second part, starting from the newly published Lunyu Yi shu in Japan in 2020 and integrating with Jiang Zhou yi shulunjia yi ji and other manuscripts, is to analyze some Buddhist factors in the study of Confucianism Yi shu. The third part, from the East Asian Civilization sphere, explores the academic significance of Chinese Buddhism under the perspective of the integration of the Three teachings in the Middle Ages. Special attention will be paid to the Japanese written Guketsu getensho, and how the text form absorbed the Confucian thought will be analyzed. Through these cases, a preliminary conclusion about the relationship between the manuscript culture of Confucianism and Buddhism in the medieval China will be made.

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JIA, CHUXUAN. "THE INFLUENCE OF BUDDHISM: SEEING FROM THE SYSTEM OF SUCCESSION IN THE LIAO DYNASTY." In 2023 9TH INTERNATIONAL SYMPOSIUM ON SOCIAL SCIENCE. Destech Publications, Inc., 2023. http://dx.doi.org/10.12783/dtssehs/isss2023/36078.

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This paper explains the correlation between Buddhism’s development and political reform in Liao Dynasty. Being influenced by the inner-Asian culture, the Khitan people maintained the traditional succession system. However, it caused political chaos after the establishment of the Liao Dynasty. By encouraging the development of Buddhism, the Khitan emperors enhanced the degree of feudalism.

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Dekabrskiy, Alexander. "The Interaction of Taoism and Buddhism in the Chinese Culture." In Proceedings of the 2nd International Conference on Contemporary Education, Social Sciences and Ecological Studies (CESSES 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/cesses-19.2019.297.

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Xia, Wenyi. "The Review of the Buddhism History and Culture in Kashgar." In 2nd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/iccessh-17.2017.251.

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Ming, Lan, and Chung Gun Jang. "The Research of Cultural and Creative Product Design Based on the Zen Buddhism Culture." In 2018 International Seminar on Education Research and Social Science (ISERSS 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iserss-18.2018.19.

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Meji, Hua'er, and Daoji Renqing. "The Buddha Nature Thoughts in Tibetan Buddhism." In Proceedings of the 3rd International Conference on Culture, Education and Economic Development of Modern Society (ICCESE 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccese-19.2019.155.

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Manjure, P. Y. "Installation of Buddha Statue - Monument of Engineering & Culture." In IABSE Symposium, Wroclaw 2020: Synergy of Culture and Civil Engineering – History and Challenges. Zurich, Switzerland: International Association for Bridge and Structural Engineering (IABSE), 2020. http://dx.doi.org/10.2749/wroclaw.2020.0577.

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<p>The magnificent statue of Lord Buddha installed on Gibraltar Rock in Hussain Sagar Lake in Hyderabad City of India is an engineering marvel. It attracts not only attention of international tourists, but has become great symbol of Buddhism culture and faith born in India. The project involving stages of sculpting the statue, its transportation to the city, then to the pedestal in the lake had to face challenging situations which are brought out in the paper. While transporting it in the lake, there was mishap drowning the statue to the lake bed. Salvaging the statue and its subsequent erection on the pedestal added to the complexity of engineering operations and are covered in the article.</p>

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Song, Hongqiao. "Study on the Complementation and Harmony of Zhongnan Culture with Confucianism, Buddhism and Taoism." In 2017 International Conference on Culture, Education and Financial Development of Modern Society (ICCESE 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/iccese-17.2017.90.

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Needham, Susan, and Karen Quintiliani. "Prolung Khmer (ព្រល ឹងខ្មែរ) in Sociohistorical Perspective." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-1.

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In this article we selectively review Cambodia’s history through the lens of Prolung Khmer (ព្រលឹងខ្មែរ, meaning “Khmer Spirit” or “Khmer Soul”), a complex, multivalent ideological discourse that links symbols and social practices, such as Angkor, Buddhism, Khmer language (written and spoken), and classical dance, in an essentialized Khmer identity. When Cambodians began arriving in the United States in 1975, they immediately and self-consciously deployed Prolung Khmer as a means for asserting a unique cultural identity within the larger society. Through diachronic and ethnographic analyses of Prolung Khmer, we gain a holistic understanding of how it serves as an ideological metaphor for Khmer culture.

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M., KUDINOVA, KOMISSAROV S., and SOLOVIEV A. "THE CULTURE OF NORTHERN QI (550-577) IN THE CONTEXT OF CROSS-CULTURAL CONTACTS IN THE EAST PART OF EURASIA (BASED ON THE MATERIALS FROM ELITE FUNERAL COMPLEXES)." In MODERN SOLUTIONS TO CURRENT PROBLEMS OF EURASIAN ARCHEOLOGY. Altai State Univercity, 2023. http://dx.doi.org/10.14258/msapea.2023.3.35.

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The article examines materials of the burial complexes belonging to representatives of the highest aristocracy of Northern Qi (550-577). The design, burial inventory, plots and style of wall paintings in these burials are uniform, which indicates the strict regulation of the funeral rites. All the materials reflect the polyethnicity of the Chinese-Xianbi population of the Northern Qi (and in particular, the elites) and its intensive external contacts (with Turks, Rouran, Sogdians). The art presented in the tombs discussed demonstrates a fusion of ideas and images, originated from the Hun tradition and formed under the influence of Buddhism, as well as borrowed during the contacts with steppe nomads and the settled population of Central Asia.

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