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Journal articles on the topic 'Buddhism and culture'
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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.
3
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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Van, Vu Hong. "THE BUDDHISM CULTURAL HERITAGE IN THE CULTURAL LIFE OF VIETNAMESE PEOPLE." Humanities & Social Sciences Reviews 8, no. 3 (June 14, 2020): 811–23. http://dx.doi.org/10.18510/hssr.2020.8386.
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Purpose: This research focuses on analyzing how did Buddhism creates heritages, how did that the Buddhism heritage becomes the cultural heritage of the Vietnamese people, how have Buddhist heritage is involved in cultural life, and the contribution of Buddhist cultural heritage to Vietnamese culture. The value of Buddhism’s cultural heritage in the current life of the Vietnamese people.
Methodology: It was a qualitative study and data were collected by observation, in-depth interviews; each interview took between 15 – 25 minutes. I have also studied many ancient documents that have valuable, records on the history of Buddhism in Vietnam; the epitaphs are kept in pagodas, temples, communal houses; the books of the history of Vietnam; documents of famous authors studying culture and religion.
Main Finding: The results of this study showed, in history and the present, Buddhism holds an important position in the cultural life of Vietnamese people. Today, along with the development of the country, these legacies continue to contribute to the cultural activities of the people through many pagoda festivals and many religious activities, becoming an inseparable part of the cultural life of most Vietnamese people.
Implications/Applications: This research can be used as teaching material in universities; in research institutes on religion and culture. It can also serve as a reference for tour guides in the process of introducing visitors to the cultural heritage of Buddhism in Vietnam.
Novelty/Originality: This research explores ways to create the cultural heritages of Buddhism, how Buddhism’s cultural heritages become Vietnamese cultural heritages.
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JUNZHENG, WANG. "GENESIS AND MAIN TRENDS IN THE DEVELOPMENT OF BUDDHISM IN THE BOHAI STATE." Study of Religion, no. 4 (2021): 64–77. http://dx.doi.org/10.22250/2072-8662.2021.4.64-77.
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The genesis and initial development of Bohai Buddhism is due to several factors. Firstly, the beginning of Buddhism in the Bohai State was laid by the penetration and influence of the Buddhist culture of the Sui and Tang dynasties; the carriers of this trend could be the Mohe from Yingzhou, who were part of the conglomerate of the creators of the state. Secondly, the integration of Goguryeo Buddhism and its followers who inhabited the Tumen River basin played a significant role. Later, the Buddhist culture of the Tang Dynasty exerted an ever-increasing influence on the development of Bohai Buddhism. With the development of the political system, cities and transport links in the Bohai State, Buddhism gradually became the dominant religious ideology in worldview and culture. Bohai Buddhism received its vivid expression in the construction of temples and pagodas. The architecture and decoration of Bohai's Buddhist temples and pagodas reflected their strong resemblance to the Buddhist culture of the Tang Dynasty. After the defeat of the Bohai State by the Khitan and the creation of the Liao Empire, Bohai Buddhism did not quickly disappear, its remains can be traced in the culture of the Bohai people that survived after the fall of the state, especially in the beliefs of the Bohai aristocracy.
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Chong, Tian. "THE INFLUENCE OF BUDDHIST ON THE FORMATION AND DEVELOPMENT OF SHAOLIN CULTURE." Pakistan Journal of Social Research 05, no. 02 (June 30, 2023): 1124–32. http://dx.doi.org/10.52567/pjsr.v5i02.1224.
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The localization and development of Buddhism in China owe much to the efforts and contributions of eminent Indian monks such as Bodhidharma in propagating Indian Buddhism. Within the development of Buddhism at Shaolin Temple, the complex theoretical doctrines and strict disciplines gradually faded away, giving rise to a unique Zen culture. The emphasis on physical practice and the cultivation of both internal and external aspects in Buddhism aligns well with the philosophy of Shaolin Kungfu, ultimately forming the distinctive system of Shaolin Kungfu. The integration of the medicine concept from Buddhism with traditional Chinese medicine resulted in the theoretical framework and treatment methods of Shaolin medicine. Moreover, the influence of Buddhist culture extends to the temple culture, pagoda forest culture, and stone inscription culture of Shaolin Temple. The methodological approach of this research is the qualitative research techniques with historical analytical method. The main objective of this research is to understand the influence of Buddhist on the formation and development of Shaolin culture. Keywords: Buddhism; Shaolin culture; Chan (Zen) culture; Kungfu culture; Medical culture
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Raina, Asif Rashid, and Anoop Singh. "Impact of Buddhist thoughts on Cultural Nationalism of India." Sprin Journal of Arts, Humanities and Social Sciences 2, no. 01 (February 2, 2023): 01–07. http://dx.doi.org/10.55559/sjahss.v2i01.73.
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The colonized nations saw a rise in nationalistic feelings during the height of colonialism in the middle of the 19th century, putting special stress on the concept of shared ancestry, culture, and language. It is important to note that this idea has strong roots in India, where there is a plethora of ancient literature that emphasizes on cultural nationalism, whether it is Vedic, Jain, or Buddhist. In most regions of the continent, Buddhism has had a major geographic and historical presence often for very long times. Additionally, it has had a significant impact on the creation of particular states as well as less formal interpretations and shaping of social and political processes, and this influence has persisted to the present day. It promoted the notion of tolerance and diversity and integrity. Asoka, Kanishka, and Harshavardhan became passionate nationalists who sought to reunite India under a unified state. Both the Mughals and the British did this afterward. Thus, it seems likely that Buddhism contributed to national cohesion. Buddhism has a significant impact on Indian society and culture in every way. The restrictions placed on the populace by the Latter Vedic religion society and literature was lifted. It advocated for social harmony and spoke out against the caste system. Buddhism has had an impact on a variety of art genres, including painting, sculpture, literature, and architecture. Buddhism promoted unrestricted trade between India and other nations. Buddhist monks began disseminating the Buddha's teachings to other countries in the third century B.C. and pilgrims and students from other Buddhist countries began travelling to India to further their education. When foreigners visited India, the rich culture of Buddhism engulfed them; they abandoned their own identities and creeds in favour of Buddhist names and the faith. These outsiders included the mythical Kushana ruler Kanishka and Greek emperors. Buddhism thus had a significant influence on the synthesis that led to the development of contemporary Indian civilization. This paper highlights Buddhism's history, including its rise and fall, as well as how Buddhist teachings have influenced cultural nationalism of India.
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Mantche, Chow Chandra. "Theravada Buddhism in North-East India: a study of the Tai-Khamtis." International Review of Social Research 9, no. 1 (June 1, 2019): 28–37. http://dx.doi.org/10.2478/irsr-2019-0004.
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Abstract North-East India is an abode of colourful ethnic communities having distinct cultural pattern and way of life. Among the ethnic communities of North-East India, the Buddhist ethnic communities are significant as far as the history and culture of the region is concerned. Among the ethnic communities of the region, professing Theravada form of Buddhism the ethnic groups namely, Tai-Khamtis, Tai-Phakeys, Tai-Khamyangs, Tai-Turungs, Tai-Aitons, Singphos, Tikhak Tangsas, Chakmas, Moghs, Boruahs etc are prominent. Among the eight states of North-East India, the state of Arunachal Pradesh is notable for Theravada Buddhism.The Tai-Khamtis are the largest Theravada Buddhist community of Arunachal Pradesh. The paper attempts to glean on the Theravada Buddhism among the Tai-Khamtis living in present day Arunachal Pradesh and Assam.The methodology followed in the paper is both historical and analytical. The study reveals that Theravada Buddhism forms an intregal part of the life and culture of the Tai-Khamtis. They are the follower of Theravada form of Buddhism after Burmese (Myanmarees) tradition. Their tangible and intangible cultural heritage bears traits of South-East Asian culture. The religious belief and practices of the Tai-Khamtis are more or less similar to those of the Buddhists of South-East Asia. The study of the Theravada Buddhism is significant to appreciate India’s relations with South-East Asian countries in a proper perspective.
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Dunn, Samuel L., and Joshua D. Jensen. "Buddhism and Buddhist Business Practices." International Journal of Business Administration 10, no. 2 (January 28, 2019): 115. http://dx.doi.org/10.5430/ijba.v10n2p115.
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The 21st century global business environment is more diverse and interconnected than ever before. As organizations continue to expand their global reach, business professionals often find themselves having to navigate challenging cultural and religious terrain, which they may not be prepared for. While it is impossible for someone to learn the intricacies of all cultures and religions throughout the world, one can seek to learn about some of the more prominent cultures and religions of the world – particularly those they have a high likelihood of engaging with at some point in his or her business career. This paper examines Buddhism, a prevalent religion throughout many parts of the world, and discusses how its culture and beliefs are manifested through Buddhist business practices. Particular focus is placed on business in Thailand, the country with the highest percentage of Buddhists. The purpose of this paper is to provide business professionals with a basic understanding of the history of Buddhism, an overview of the major beliefs of Buddhists, and to present information that will assist business professionals in successfully navigating intercultural affairs when doing business with Buddhists in Thailand or around the world.
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Buswell, Robert E. "Korean Buddhist Journeys to Lands Worldly and Otherworldly." Journal of Asian Studies 68, no. 4 (November 2009): 1055–75. http://dx.doi.org/10.1017/s0021911809990702.
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This Presidential Address explores Korean Buddhist travel undertaken for religious training, missionary propagation, and devotional pilgrimage. By traveling to India and throughout East Asia, as well as to the mythic undersea bastion of the faith, Koreans demonstrated their associations with the wider world of Buddhist culture, whether it be terrestrial or cosmological. Simultaneous with continued travel overseas to the Chinese mainland and the Buddhist homeland of India, Koreans also brought those sacred sites home through a wholesale remapping of the domestic landscape. As local geography became universalized, there was less need for the long, dangerous journeys overseas to Buddhist sacred sites: instead, the geography of Buddhism became implicit within the indigenous landscape, turning Korea into the Buddha-land itself. Once this “relocalization” of Buddhism had occurred, Korean Buddhists were able to travel through the sacred geography of Buddhism from the (relative) comfort of their own locale.
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Lee, Seunghye. "The Material Culture of Buddhist Propagation: Reinstating Buddhism in Early Colonial Seoul." Religions 12, no. 5 (May 14, 2021): 352. http://dx.doi.org/10.3390/rel12050352.
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The restrictive measures against Buddhism under the Neo-Confucian Chosŏn dynasty resulted in the decline of Korean Buddhism at the start of the twentieth century. As the Chosŏn government started to make sweeping changes in the name of modernization, Korean Buddhist monks found an opportunity to revitalize their tradition through measures of reform. This paper examines one instance of attempts to bring Korean Buddhism back to the center of the country in the early twentieth century. The establishment of the Buddhist Central Propagation Space in 1920, examined thoroughly for the first time in this study, shows a meaningful yet ultimately unsuccessful attempt at modernizing Korean Buddhism in the dynamics of the colonial Buddhism. Moving beyond the nationalist critique of its founder Yi Hoegwang, who has been heavily criticized for his pro-colonialist undertakings in later historiography, I reconsider the significance of this propagation space in the history of Buddhist propagation and respatialization of Seoul during the early colonial period. My analysis of Three Gates in a Single Mind commissioned for this urban Buddhist temple in 1921 not only shows the diversity of modern Korean Buddhist paintings but also reveals a new role assigned to Buddhist icons in the changing context of Pure Land practice. I also discuss the seminal contribution of the court lady Ch’ŏn Ilch’ŏng to the founding of the propagation space, thereby restoring the voice of one important laywoman in the modernization of Korean Buddhism.
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Yang, Gang. "Buddhism’s Knotted Thread (結縷法): Indian Origins and Chinese Adaptations." Religions 15, no. 8 (July 26, 2024): 906. http://dx.doi.org/10.3390/rel15080906.
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The Buddhist “Knotted Thread” originates from the ancient Indian practice of venerating sacred threads. In Indian culture, sacred threads symbolize identity and status and possess functions such as exorcism, healing, disaster prevention, blessing, protection, and divination. Initially, Buddhism opposed the use of sacred threads by its followers. However, as Buddhism evolved, it began to adopt this and other practices. Buddhist threads could be monochromatic or multicolored, with five-colored threads (五色縷) having significant cultural connections to China. In Buddhism, the five colors typically consist of four primary colors (四本色; blue, yellow, red, and white) plus an additional color. The difference between the Buddhist and traditional Chinese five colors lies in the selection of the fifth color. The five-colored threads in Buddhism have various combinations, such as blue, yellow, red, white, and black; blue, yellow, red, white, and purple; and blue, yellow, red, white and green. With Buddhism’s spread into China, to align with traditional Chinese notions of five colors, the Buddhist five-colored threads gradually standardized to blue, yellow, red, white, and black. The evolution of the Buddhist five-colored threads reflects the cultural exchange between India and China.
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Yu, Yi. "Cultural Communication and Identity: A study on the Relationship between Yunnan Han Buddhism and the Strengthening the sense of Community for the Chinese Nation." Yixin Publisher 1, no. 3 (October 31, 2023): 43–51. http://dx.doi.org/10.59825/jcs.2023.1.3.43.
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Chinese Buddhism has played an undeniable role in the construction of ethnic communities through the process of communication, shaping, and reconstruction in the development of various ethnic groups in Yunnan. The dissemination of Han Buddhism in Yunnan has promoted the communication between Han culture and ethnic minorities; Ethnic minorities engage in rational communication between the culture and understanding of Chinese Buddhism, reflecting the process of ethnic integration and cultural consciousness. This study examines the cultural identity factors of various ethnic minorities in Yunnan in their communication with Chinese Buddhism, in order to analyze ethnic unity and strengthen the sense of Chinese national community. Local governments, chieftain elites, civil society, and different ethnic groups, through the absorption of Han Buddhist culture, are closely related to minority cultures, moving from inequality to equality, from heterogeneity to homogenization, and jointly constructing an ethnic culture with the strengths of a hundred schools of thought, integration and inclusiveness, melting into a Chinese culture with a sense of national community.
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Guo, Jing. "The Buddhist Concept of “Filial Piety” in the Context of Early Chinese Buddhist Scripture Translation." Religions 14, no. 12 (December 6, 2023): 1507. http://dx.doi.org/10.3390/rel14121507.
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Examining the early history of the Chinese translation of Buddhist scriptures, it is revealed that translators from the Eastern Han Dynasty to the Wei and Jin Dynasties, such as An Shigao, Lokakṣema, Kang Senghui and Dharmarakṣa, already paid much attention to and began translating Buddhist scriptures related to “filial piety”. They even, during the translation process, altered the original meanings of some words to promote the sinicization of Buddhism or brought together the contents of several sutras to provide a more culturally attuned interpretation of the Buddhist idea of “filial piety and repayment of kindness”, in accordance with Chinese culture. With their efforts, the Chinese gradually realized that Buddhism also preached filial ethics. Buddhists were not against the value of filial piety when embracing monastic life; instead, they could accumulate merits and dedicate them to their parents and relatives, rescuing them from samsara. This introduced a fresh perspective for traditional Confucian filial piety, and highlighted the importance of “filial piety” beyond the framework of “family and state as one.” Confucianism and Buddhism were able to agree on the significance of filial piety, and Buddhism also affected and complemented the ethical cultivation of the Chinese medieval society.
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TALKO, Tetiana, Iryna GRABOVSKA, and Svitlana KAHAMLYK. "UKRAINIAN BUDDHISM AND NEOBUDDHISM IN WAR CONDITIONS." Almanac of Ukrainian Studies, no. 33 (2023): 76–84. http://dx.doi.org/10.17721/2520-2626/2023.33.11.
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The article is devoted to the analysis of the peculiarities of the functioning of Buddhist and neo- Buddhist movements in the conditions of the war in Ukraine. It is noted that the modernization of Ukrainian culture, which is accompanied by the development of post-secular trends, manifests itself not only in the revival and transformation of religious beliefs traditional for our people, but also in the spread of non-traditional and neo-religious teachings and movements, among which Buddhism and Neo-Buddhism occupy a special place. The revival of Buddhism in Ukraine in the 90s of the last century took place mainly with the mediation of Russia. In the situation that developed at that time, Buddhism acted as a kind of "agent" of Russian cultural expansion. In the conditions of the war against rashism, it largely became independent from Russian influence. Among the most striking manifestations of Buddhism in Ukraine is the sangha of the Mahayanist direction of the Nipponzan Myōhōji Order, whose representatives have suffered from racist aggression since 2014 and until today. As a result of the occupation by Russian terrorists of parts of the Donetsk and Luhansk regions, neo-religious groups, including Buddhists, were displaced from these territories. Seeking refuge, Ukrainian Buddhists were directly faced with the need to form a clear position in relation to Russia's military invasion of Ukraine, not hiding behind the general Buddhist notion of the absurdity of any war as a way to resolve conflicts. During the analysis, it was also established that under the influence of transformational processes in Western European Buddhism, domestic Buddhism is being modernized. In Ukraine, neo-Buddhist practices are identified with such directions and schools as Karma Kagyu, Zen Buddhism, Nittiren, White Lotus, as well as with Protestant and cyber Buddhism. Within the boundaries of neo-Buddhist teachings, the problem of Russia's aggressive war of aggression against Ukraine is discussed sporadically, but it is already possible to distinguish certain trends in the understanding and interpretation of its essence and the preference for a negative assessment of the moral component of rashist aggression, which certainly indicates positive shifts in the ideas of domestic followers of the doctrine and hope on the useful application of Buddhist methods and practices to improve the spiritual and psychological state of the Ukrainian community, as well as on the further development of antitotalitarian tendencies and tolerance towards non-traditional religious phenomena in its environment.
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Baskind, James Matthew, and Jinhui Wu. "Unveiling Hangzhou’s Intellectual Legacy: Chinese Buddhist Reference Works and Knowledge Production in the Song and Beyond." Religions 14, no. 12 (December 11, 2023): 1526. http://dx.doi.org/10.3390/rel14121526.
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This article explores Hangzhou’s multifaceted role in shaping Chinese Buddhist culture and contributing to knowledge production. As a vital hub of Chinese material and intellectual culture, Hangzhou’s significant contributions to Buddhism are emphasized, shedding light on its key role in disseminating Buddhist teachings and preserving knowledge. The study delves into the rich history of Buddhist reference works, particularly leishu, showcasing how these compilations were pivotal in organizing and transmitting Buddhist wisdom. The article connects Hangzhou’s intellectual legacy to the broader context of Chinese Buddhism, emphasizing its crucial position in the development and dissemination of Buddhist doctrines. Additionally, it highlights ongoing academic efforts to compile an Encyclopedia of Hangzhou Buddhist Culture, underscoring Hangzhou’s continued importance in contemporary Buddhist scholarship.
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Gunsky, Aleksey. "Brian Houghton Hodgson. At the origins of European Buddhology." Chelovek 34, no. 2 (2023): 154. http://dx.doi.org/10.31857/s023620070025710-8.
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The article describes the life and work of Brian Houghton Hodgson (1801–1894), who was servant of the Honourable East India Company (HEICo) in Nepal in 1820−1843. After this he worked as an independent scholar in Sikkim until 1858. Hodgson was among the first European scholars of Buddhism, and the article focuses on the analysis of his views on Buddhism, as well as his efforts to collect Sanskrit manuscripts of classical Buddhist texts. The life and scientific research of Hodgson is considered a typical example of the activities of the first Western Orientalists, who combined service in the colonies with the study of the languages and culture of the Asian peoples. Hodgson received special training for colonial officials and worked for many years as a servant of the HEICo in Nepal, where, along with his official duties, he studied natural history, ethnography and religion of the region. Hodgson collected and donated to universities, libraries and museums in Europe more than four hundred manuscripts of Sanskrit Buddhist writings, previously either completely unknown to European science, or known only in Chinese and Tibetan translations. The study and translation of these manuscripts laid a solid foundation for European Buddhology. In his own works on Buddhism Hodgson identified and characterized four philosophical schools of Indian Buddhism, outlined the Buddhist concepts of the "primordial Buddha" (Adi-Buddha), "contemplation buddhas" (dhyani-buddhas), described Buddhist cosmology and a number of other Buddhist concepts. In addition, he classified the genres of Buddhist literature, took part in the discussion about the original language of the Buddhist canon, showed the inconsistency of the ideas that existed at that time about the African origin of Buddha Shakyamuni. Hodgson's Buddhist views gained recognition in the 19th century, but the accumulation of scientific knowledge about Buddhism showed the fallacy of many of the concepts he put forward. Nevertheless, they played a role in the formation of Western Buddhology, and understanding the history of the study of Buddhism in the West is completely impossible without taking into account Hodgson's works.
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Bhat, Rashid Manzoor. "Legacy of Buddhism in Kashmir." Journal of Language and Linguistics in Society, no. 11 (September 21, 2021): 13–20. http://dx.doi.org/10.55529/jlls.11.13.20.
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Both the Nilamata Purana and Kalhana's Rajatarangini show the significance of Buddhism in classical Kashmiri culture. According to Buddhist history, Buddhism was introduced to Kashmir by a Varanasi monk named Majjhantika, a student of Ananda. During his administration of Srinagar in the 13th and 14th centuries, Mauryan ruler Ashoka introduced Buddhism to Kashmir. The Kushans, who ruled across Pakistan and Afghanistan in the first century, are supposed to have dominated this region. So far, there hasn't been much of a distinction in the history of Buddhism in Kashmir and the rest of the country. Before the arrival of the Aryans, the valley was inhabited by Naga, Pishacha, and Yakshas. Nagas, for example, are revered for their historical and cultural value. Both the proponent of Sankhya Darshana, Kapil, and the author of Patanjali are thought to be local Nagans. Two of the most famous Buddhist philosophers and intellectuals, Nagarjun and Naga Budhi, are also supposed to be Nagas. Following the entrance of the Aryans, these Kashmiri aborigines appear to have converted to the Vedic faith and eventually to Buddhism. The teachings of Buddhism have tremendously improved India's mentality, culture, religion, and civilization. The aim of the study is to explain the foundation and culture of Buddhism in Jammu and Kashmir.
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Huang, Zimeng. "Examining the Successful Dissemination Buddhism along the SilkRoad into China Against the Political Backdrop ofthe Southern and Northern Dynasties." Communications in Humanities Research 6, no. 1 (September 14, 2023): 72–78. http://dx.doi.org/10.54254/2753-7064/6/20230088.
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Nowadays, it is easy to take for granted the connection between Buddhism and Chinese culture. However, Buddhism was originally from India, and passed into China as a foreign religion. One particular period that Buddhism began to blend which Chinese culture appeared to be the Southern and Northern dynasties. The active nomadic activities during this period introduced both the possibility and need of Buddhism as a part of Chinese society. After this period, Buddhism truly gained momentum in Chinese history. This paper will examine Buddhisms unique means of propagation, specifically how Buddhism managed to wield both interpretive and political power as important tools. Such observations could yield insight into the dynamics of political interactions in ancient China, as well as how such a structure incorporated religions and common culture into its reign. The paper hypothesizes that Buddhisms ability to build connection with Chinese society was due to its unique power of flexibility and persuasion, which suited the political backdrop of the Southern and Northern dynasties well. This paper will discuss and seek to validate this thesis through three lenses: royal support, governance, and translation. The discussion will involve interpreting scrolls written by the ancient Chinese, to signify the contemporary political and intellectual importance of Buddhism.
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Bhat, Rashid Manzoor. "Legacy of Buddhism in Kashmir." Journal of Psychology and Political Science, no. 23 (May 28, 2022): 23–30. http://dx.doi.org/10.55529/jpps.23.23.30.
Full textAbstract:
Both the Nilamata Purana and Kalhana's Rajatarangini show the significance of Buddhism in classical Kashmiri culture. According to Buddhist history, Buddhism was introduced to Kashmir by a Varanasi monk named Majjhantika, a student of Ananda. During his administration of Srinagar in the 13th and 14th centuries, Mauryan ruler Ashoka introduced Buddhism to Kashmir. The Kushans, who ruled across Pakistan and Afghanistan in the first century, are supposed to have dominated this region. So far, there hasn't been much of a distinction in the history of Buddhism in Kashmir and the rest of the country. Before the arrival of the Aryans, the valley was inhabited by Naga, Pishacha, and Yakshas. Nagas, for example, are revered for their historical and cultural value. Both the proponent of Sankhya Darshana, Kapil, and the author of Patanjali are thought to be local Nagans. Two of the most famous Buddhist philosophers and intellectuals, Nagarjun and Naga Budhi, are also supposed to be Nagas. Following the entrance of the Aryans, these Kashmiri aborigines appear to have converted to the Vedic faith and eventually to Buddhism. The teachings of Buddhism have tremendously improved India's mentality, culture, religion, and civilization. The aim of the study is to explain the foundation and culture of Buddhism in Jammu and Kashmir.
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Yousuf Rather, Aqib. "A DETAILED LEGACY OF BUDDHISM IN JAMMU AND KASHMIR." MORFAI JOURNAL 2, no. 2 (July 10, 2022): 299–306. http://dx.doi.org/10.54443/morfai.v2i2.288.
Full textAbstract:
Both the Nilamata Purana and Kalhana's Rajatarangini show the significance of Buddhism in classical Kashmiri culture. According to Buddhist history, Buddhism was introduced to Kashmir by a Varanasi monk named Majjhantika, a student of Ananda. During his administration of Srinagar in the 13th and 14th centuries, Mauryan ruler Ashoka introduced Buddhism to Kashmir. The Kushans, who ruled across Pakistan and Afghanistan in the first century, are supposed to have dominated this region. So far, there hasn't been much of a distinction in the history of Buddhism in Kashmir and the rest of the country. Before the arrival of the Aryans, the valley was inhabited by Naga, Pishacha, and Yakshas. Nagas, for example, are revered for their historical and cultural value. Both the proponent of Sankhya Darshana, Kapil, and the author of Patanjali are thought to be local Nagans. Two of the most famous Buddhist philosophers and intellectuals, Nagarjun and Naga Budhi, are also supposed to be Nagas. Following the entrance of the Aryans, these Kashmiri aborigines appear to have converted to the Vedic faith and eventually to Buddhism. The teachings of Buddhism have tremendously improved India's mentality, culture, religion, and civilization. The aim of the study is to explain the foundation and culture of Buddhism in Jammu and Kashmir.
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Aqib Yousuf Rather. "A DETAILED LEGACY OF BUDDHISM IN JAMMU AND KASHMIR." MORFAI JOURNAL 2, no. 4 (January 29, 2023): 773–80. http://dx.doi.org/10.54443/morfai.v2i4.652.
Full textAbstract:
Both the Nilamata Purana and Kalhana's Rajatarangini show the significance of Buddhism in classical Kashmiri culture. According to Buddhist history, Buddhism was introduced to Kashmir by a Varanasi monk named Majjhantika, a student of Ananda. During his administration of Srinagar in the 13th and 14th centuries, Mauryan ruler Ashoka introduced Buddhism to Kashmir. The Kushans, who ruled across Pakistan and Afghanistan in the first century, are supposed to have dominated this region. So far, there hasn't been much of a distinction in the history of Buddhism in Kashmir and the rest of the country. Before the arrival of the Aryans, the valley was inhabited by Naga, Pishacha, and Yakshas. Nagas, for example, are revered for their historical and cultural value. Both the proponent of Sankhya Darshana, Kapil, and the author of Patanjali are thought to be local Nagans. Two of the most famous Buddhist philosophers and intellectuals, Nagarjun and Naga Budhi, are also supposed to be Nagas. Following the entrance of the Aryans, these Kashmiri aborigines appear to have converted to the Vedic faith and eventually to Buddhism. The teachings of Buddhism have tremendously improved India's mentality, culture, religion, and civilization. The aim of the study is to explain the foundation and culture of Buddhism in Jammu and Kashmir.
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Kang, Eun Ae. "A critical review of mindfulness-based healing culture : Focusing on MBSR." Korean Institute for Buddhist Studies 60 (February 28, 2024): 309–44. http://dx.doi.org/10.34275/kibs.2024.60.309.
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Currently, the phenomenon that is attracting the most attention in the field of Korean Buddhism can be said to be a healing culture based on mindfulness.
Inspired by the active application and use of mindfulness in Western psychology and psychiatry, the Buddhist community is almost uncritically accepting and popularizing various Western mind-body healing programs based on mindfulness. Furthermore, the Buddhist community shows great interest in research and program development that combines traditional Buddhist practice and healing.
Jon Kabat-Zinn (1944~) created and successfully popularized MBSR (Mindfulness Based on Stress Reduction), a healing program to reduce stress in patients with chronic diseases or pain. Currently, MBSR is gaining popularity around the world, and is being actively used in psychological counseling and treatment in Korea as well, especially in the psychology community. Even the K-MBSR program has been developed and is being distributed. However, in the process of spreading MBSR in the West, there is positive evaluation that it is an expedient (upāya) use of Dharma, while negative criticism that it is a transformation and distortion of Buddhist practice and spiritual commercialization in neoliberal society is also significant.
Accordingly, focusing on MBSR, which can be said to be the origin of mindfulness-based programs, we would like to critically examine the meaning of mindfulness, its correlation with sati of Vipassanā, a traditional Buddhist practice, and the phenomenon of mindfulness as a healing culture.
The encounter between Eastern and Western cultures is having a lasting impact on Korean Buddhist practice. So far, Korean Buddhism has been dominated by a Zen-centered, masculine, elitist, monastic, and authoritarian ethos. In the era of spirituality in the 21st century, healing culture is emerging as an alternative as there is a need to remodel Buddhism into a feminine, accepting, empathetic, popular, and democratic Buddhism. However, as risk factors are detected, if we recognize the importance of not only internal and personal mindfulness, but also external and social participation mindfulness, and respond in a timely manner, we can realize the fundamental purpose of Buddhism, which is achieving success, leaving suffering, and gaining joy. I look forward to opening a new chapter.
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Dayu, Dayu dhira wintako, Suharno, and Danang Try Purnomo. "AKULTURASI BUDAYA AKULTURASI BUDAYA JAWA DAN AGAMA BUDDHA DALAM PUJA BAKTI BUDDHA JAWI WISNU." Sabbhata Yatra: Jurnal Pariwisata dan Budaya 2, no. 2 (December 31, 2021): 102–20. http://dx.doi.org/10.53565/sabbhatayatra.v2i2.362.
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Abstract
The result of this research was Jawi Vishnu Buddhist in Kutorejo Hamlet first entered and developed in 1955 brought by a character named Father Resi Kusuma Dewa. Jawi Vishnu Buddhist grew rapidly throughout Kutorejo Hamlet. Jawi Wisnu Buddhist experienced a decrease in the number of followers due to the G30/SPKI incident, Jawi Vishnu Buddhists united with Buddhism until now. There was a form of acculturation of Javanese culture and Buddhism in the process of Buddhist worship of Jawi Vishnu. This form of acculturation was found in the monastery building and the clothes of the Jawi Vishnu Buddhists who still wore Javanese traditional clothes. The offerings used in the Buddhist Worship process was a set of banana that was equipped with sekar kinang and also sari or money, Javanese mantras that had been previously believed. there was an effort to maintain the Buddhist tradition of Jawi Vishnu at Vihara Jati Damaloka. It was that the elders continued to invite the younger generation to participate in the management of the monastery. In addition, the administrators of the Vihara and Buddhist Jawi elders also cooperated with the government. In this case was the Directorate General of Buddhist Guidance in the formation of the Jawi Buddhist community.
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Đạt, Thích Nguyên. "GIÁO DỤC PHẬT GIÁO VỚI TRỤC HUẾ – HÀ NỘI – SÀI GÒN." Hue University Journal of Science: Social Sciences and Humanities 129, no. 6E (October 26, 2020): 17–24. http://dx.doi.org/10.26459/hueunijssh.v129i6e.6054.
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Buddhism and Vietnamese Buddhist culture, a part of national culture and Buddhist culture, are associated with Buddhist education and simultaneously attached to each region. The article presents the movement and formation of Buddhist education along the Hue – Hanoi – Saigon axis over time, creating unique Buddhist cultural features for each region. The author focuses on four main movement lines that make up Vietnamese Buddhist education in general and Hue Buddhist education in particular, including (1) Convergent movement: South → Hue ← North; (2) Parallel movement: Saigon → Hue → Hanoi; (3) Unilateral movement: Hue → Saigon; (4) Multidimensional movement: Saigon ↔ Hue ↔ Hanoi. In this movement, and as the geographic, political, and cultural center of the country for a long time, Hue received, filtered, and absorbed Buddhist culture from other regions to form a distinctive feature of Hue Buddhism and establish the Zen Lieu Quan school next to the Truc Lam Zen school by Buddha–King Tran Nhan Tong in the North.
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Yan, Zhilong, and Aixin Zhang. "“Ritual and Magic” in Buddhist Visual Culture from the Bird Totem." Religions 13, no. 8 (August 8, 2022): 719. http://dx.doi.org/10.3390/rel13080719.
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Despite numerous research findings related to medieval Chinese Buddhism, the witchcraft role of bird totems in Buddhist history has not received sufficient attention. In order to fill this gap, this paper analyzes how Buddhist monks in medieval China developed a close relationship with bird-totem worship. This relationship has been documented in Buddhist scriptures, rituals, oral traditions, biographies, and mural art. Although bird-totem worship was practiced in many regions of medieval China, this paper specifically examines the visual culture of bird totems in Tibetan and Chinese Buddhism. Furthermore, some details of this culture were recorded in Buddhist texts and images. According to these works, various bird-totem patterns and symbols are believed to be effective ritual arts used by Tibetan and Chinese Buddhist monks to influence nature and the supernatural through ritual and magic.
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Stiller, Maya. "Precious Items Piling up Like Mountains: Buddhist Art Production via Fundraising Campaigns in Late Koryŏ Korea (918–1392)." Religions 12, no. 10 (October 15, 2021): 885. http://dx.doi.org/10.3390/rel12100885.
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Considering visual culture alongside written source material, this article uncovers the socioeconomic aspect of Korean Buddhist monastic life, which has been a marginalized field of research. Arguing against the idea of an “other-worldly” Buddhism, the article specifically discusses the ways in which Buddhist monasteries conducted fundraising activities in late Koryŏ period (918–1392 CE) Korea. Via fundraising strategies, which targeted wealthy aristocrats as well as the commoner population, Buddhist monks managed the production and maintenance of Buddhist material culture, such as the construction of shrines, the casting of precious sculptures, and the carving of thousands of woodblocks used for the printing of sacred Buddhist scriptures. While the scholarship on Koryŏ Buddhism has traditionally focused on meditation, doctrine, state sponsored rituals, and temples’ relationships with the royal court, this study expands the field by showing that economic activities were salient features of Koryŏ Buddhism “on the ground.” By initiating and overseeing fundraising activities, Buddhist manager-monks not only gained merit, but also maintained the presence and physical appearance of Buddhist temples, which constitute the framework of Buddhist ritual and practice.
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Sunarto. "The Impact of Hinduism and Buddhism on the Music of Indonesia." ASIAN-EUROPEAN MUSIC RESEARCH JOURNAL 11 (June 22, 2023): 1–18. http://dx.doi.org/10.30819/aemr.11-1.
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The incorporation of Hinduism and Buddhism in Indonesia has given a unique characteristic to the Indonesian cultural reality. Since the Kalinga–Bali Yatra (from 320 BC to the establishment of Kalinga kingdom in Central Java around 500 AD), that is, the yearly ancient naval expedition of sailors from Orissa (Kalinga in India) to the Swarnadwipa Islands (Malacca, Sumatera, Java, Borneo, and Bali), the culture of Hinduism and Buddhism has been slowly introduced and acknowledged by the people of Indonesia. The earliest interaction between Hinduism/Buddhism and the locals could be tracked since the period of Kalinga kingdom in the central part of Java island. The influence of Hinduism and Buddhism in Indonesian traditional culture has penetrated to the people’s musical tradition in Java and Bali. On top of that, the story of Ramayana and Mahabharata has been adopted into Wayang Kulit tradition in Java. Among other Hindu–Buddhist influences in Indonesia comprise Indian drama– dance, Rasa esthetic theory, Mahayana Buddhist influence in Bedoyo, Slendro pathet (Javanese gamelan musical organization system), and Hinayana Buddhist concept of removal of nine consciousness of human beings.
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Swann, Nick. "Soft Decoloniality and Decolonising the Displays at Chiddingstone Castle, Kent." Journal of the British Association for the Study of Religion (JBASR) 25 (September 13, 2023): 29. http://dx.doi.org/10.18792/jbasr.v25i0.70.
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In the UK many popular misconceptions concerning Buddhist thought, practice, and material culture endure based on the colonial-era understanding of ‘Buddhism’ originating from the long 19th century. While academic Buddhist Studies has taken a more critical stance since the 1960s, a more nuanced understanding has not, by and large, percolated out of academia and dislodged earlier more simplistic ideas. Decolonising exercises such as those undertaken by national museums in the UK go some way to addressing this by presenting Buddhist cultures as dynamic and varied, and contextualising earlier colonial images of Buddhism. This constitutes a form of ‘soft decoloniality’ that addresses global cognitive justice in contrast to the ‘hard decoloniality’ of activist movements addressing global social justice. This article unpacks these ideas and discusses them in the context of an exercise to decolonise the displays in the Buddhist collection at Chiddingstone Castle, Kent: a small, independent museum based on the collections of the late Denys Eyre Bower (1905-1977), whose understanding of Buddhism was influenced by his close friend, Christmas Humphreys.
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Yang, Yi, and Xiaoya Xu. "Modern Chinese Buddhist Culture in the Greater Hangzhou Region in Yu Dafu’s Travel Notes." Religions 14, no. 11 (October 27, 2023): 1360. http://dx.doi.org/10.3390/rel14111360.
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Buddhism has been a significant part of Hangzhou’s rich history. Throughout the twentieth century, Hangzhou’s Buddhist culture continued to inspire many Chinese writers, one of the most prominent being Yu Dafu. The writer stayed in Hangzhou several times during the 1920s and 1930s and wrote numerous travel notes, including many describing his and his friends’ visits to temples in and around Hangzhou. These short travel notes, written in modern Chinese with the characteristics of modern prose, opened a relationship between Buddhism and Chinese literature, effectively inaugurating a fresh genre of Chinese Buddhist literature. This paper focuses on Yu Dafu’s travel notes, considers extensive historical sources, and explores how they recorded and represented Chinese Buddhist culture in Hangzhou and more broadly. This paper also explores the reciprocal influence of contemporary Hangzhou’s Buddhist culture on writers’ cognitive frameworks, spiritual solace, and literary choices.
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Andanti, Maria. "Penerapan Pembelajaran Agama Buddha Berbasis Kearifan dan Budaya Lokal di Sekolah Minggu Buddha (SMB) Adhicitta Suruh, Tengaran, dan Susukan." Scholaria: Jurnal Pendidikan dan Kebudayaan 14, no. 01 (January 25, 2024): 15–25. http://dx.doi.org/10.24246/j.js.2024.v14.i01.p15-25.
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This study was the first of the two-cycled action research. This study aimed at building teachers’ understanding of integrating local wisdom and culture content with Buddhism at Adhicitta Buddhist Sunday School, Suruh, Tengaran, and Susukan, as the basis of the implementation of local wisdom and culture-based Buddhist learning. The first cycle of action research consisted of three stages, Look, Think, and Act. The data gathering technique employed interview, observation, and documentation. The data was analyzed through data condensation, data display, and drawing and verification conclusions. The results showed that the teachers at Adhicitta Buddhist Sunday School, Suruh, Tengaran, and Susukan had not completely understood how to integrate local wisdom and culture content with Buddhism. The human resources limitation and the high demand of the Buddhist Sunday School Curriculum contributed as the main factors of the teachers’ poor understanding. Based on the evaluation of the latest step of Act, the next cycle focused on the intensive training towards the teachers at Adhicitta Buddhist Sunday School, Suruh, Tengaran, and Susukan in designing local wisdom and culture-based Buddhist lesson plans.
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Pranata, Joni Pranata, Hadion Wijoyo, and Julia Surya. "Akulturasi Nilai-Nilai Kearifan Lokal Mengawe Dalam Agama Buddha." Jurnal Maitreyawira 2, no. 1 (April 28, 2021): 58–64. http://dx.doi.org/10.69607/jm.v2i1.38.
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ABSTRACTCultural customs develop in the middle of society with their respective characteristics, acculturated with their beliefs. The cultural traditions that are integrated with Buddhism are complementary and in line with each area where Buddhism develops, this makes Buddhist communities have their own characteristics in each region. The purpose of writing the article Acculturation of the Local Wisdom Values of Mengawe in Buddhism will be able to provide understanding and understanding of the local values that exist in Buddhist society that have been integrated into the tradition so that Buddhists in each region have an understanding of the diversity of traditions and have their own characteristics so that they are able to mutually appreciate in diversity. This research is a qualitative research which is library research in which the research uses literature study and books as the main object. Mengawe is a custom and culture that unites people in the midst of diversity and is able to respect and support each other in the implementation process as a form of social beings that need each other, besides that Gawe also has family, social, togetherness, tolerance, and so on.
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Kolosova, I. V. "Buddhism in Central Asia and Russia: History and Present Stata." Post-Soviet Issues 7, no. 2 (June 3, 2020): 237–49. http://dx.doi.org/10.24975/2313-8920-2020-7-2-237-249.
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The article considers the history of Buddhism in Central Asia and in Russia. It outlines the main periods of development and special features of Buddhism in the region, its influence on the local culture. It explorers the contemporary state of the Buddhist sangha in Russia and Central Asian countries.Central Asia has played an important role in the development of Buddhism as a world religion. In I-III centuries A.D. missionaries from Central Asia carried out the sermon of the Buddhist teachings. The archeological findings illustrate the massive spread of Buddhism on the wide territories of the region which were part of the Kushan Kingdom. The second period of the flourishing of Buddhist teaching falls on the V – first part of the VIII centuries, when the geography on Buddhism in the region expanded, and it peacefully co-existed with other religions.By IX century, when the territories of the contemporary Uzbekistan, Kyrgyzstan, Turkmenistan and Tadjikistan stayed under the rule of Umayyad and Abbaside Caliphate, Islam eventually ousted Buddhism from these lands.The third period of rise of Buddhism in the region started with the appearance of Dzungars who aspired to take hold of the lands of Kazahstan. From 1690 to 1760 Central Asian region had become an area of struggle for the hegemony between the Buddhist Dzungarian khanate and China. The Dzungars promoted the spread of Buddhism in the Eastern part of Kazahstan and Northern part of Eastern Turkestan. The entry of Western Turkestan into the Russian Empire put an end to external threats and internal feudal strife. It gave the start to the process of consolidation of the Central Asian nations, which recognized their belonging to Muslim Ummah. In the absence of Dzungar and Chinese factors the influence of Buddhism in the region almost stopped.By the end of the XX century with the renaissance of religiosity on the post-Soviet space the interest to Buddhism slightly raised. However, at the present moment the number of the Buddhists in the region is insignificant. Among the followers of Buddhism the main place is taken by the Korean diaspora, residing in Central Asia since 1937. There also exist some single neo-Buddhist communities in the region.Buddhism made its contribution to the development of the unique socio-cultural identity of Russia as Eurasian by it’s nature. Buryatia, Kalmykia, Tuva, as well as several parts of Altai, Irkutsk and Chita regions represent historical areas of the spread of Buddhist teaching. At the present moment the Russian Buddhist sangha contains of the major independent centers in Buryatia, Kalmykia, Tuva, Moscow and St.Petersburg.Buddhism plays and important part in socio-cultural space of Russia, gradually moving far beyond the borders of the regions of its traditional location. Popularity of the Buddhist philosophy derives from the range of grounds, among which are the closeness of some of its principles to contemporary scientific ideas, first of all to cognitive sciences, as well as openness to dialogue with other cultural and religious traditions, humanism, ethics of non-violence and ideas of common responsibility.
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ULANOV, MERGEN S. "WOMEN IN THE HISTORY OF BUDDHIST CULTURE OF MEDIEVAL JAPAN." CASPIAN REGION: Politics, Economics, Culture 65, no. 4 (2020): 97–103. http://dx.doi.org/10.21672/1818-510x-2020-65-4-097-103.
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The article is devoted to the consideration of the role of women in the history of Buddhist culture in medieval Japan. The article examines the formation of the first female Buddhist monastic community in Japan. It is noted that the formation of the first Buddhist monastic community here was associated with women of Korean origin. A significant role in the institutionalization of Buddhism in Japan and its transformation into the dominant ideology was played by the Japanese empresses, who were impressed by the Buddhist approach to the religious status of women. The Japanese empresses actively supported the construction of Buddhist temples, donated land and significant funds to them. While pursuing a policy of strengthening the Buddhist church, they simultaneously contributed to its centralization and the establishment of strict control over the sangha by the state. The social and confessional status of women in the history of medieval Japan was constantly changing. If, until the end of the Nara period, nuns had the same social and confessional status as monks, then in the Heian era, nuns were removed from government positions and state ceremonies, and in religious treatises the opinion that women could not find salvation until will not be reborn as men. During the Kamakura and Muromachi eras, women again began to play an active role in society, including in religious institutions. During this period, new directions of Buddhism appeared (Amidaism, Soto-Zen, the Nichiren school), in whose doctrines the attitude towards women was more respectful. In the subsequent period, there was an increase in the influence of Confucianism and a weakening of the position of Buddhism in Japanese society, which negatively affected the social status of women and the state of the female monastic community.
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Lin, Hang. "A Sinicised Religion Under Foreign Rule: Buddhism in the Jurchen Jin Dynasty (1115–1234)." Medieval History Journal 22, no. 1 (December 6, 2018): 23–52. http://dx.doi.org/10.1177/0971945818806991.
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Buddhism in the Jurchen Jin (1115–234) dynasty has been regarded as a peripheral phenomenon; as such, it remains largely overlooked by traditional historiography. When placed into a broader context, however, both Buddhism under Jin rule and the dynasty itself functioned as a significant link in the long chain of Chinese cultural history. The Jin witnessed a crucial time period during which Chan (Zen) Buddhism, later the most popular Buddhist school in China, gained dominance and began its transmission of several major lines. Jin Buddhism also created a large corpus of material culture, thereby providing invaluable primary sources for the study of Buddhism in China. Based on an analysis of historical writings and archaeological evidence, this article examines the development and various characteristics of Buddhism during the Jin, its relationship with the Jurchen rulers and its influence on the Jin society as a whole. To a large extent, the Jin was at least as important to the development of Buddhism as the Southern Song (1127–276). Moreover, knowledge of Jin Buddhism is indispensable to understanding the Jin culture which, in turn, is essential to understanding the general development of the multifaceted cultural traditions in medieval China.
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Shi, YangShuo. "The Early Evolution of Buddhism in Japan: The Phenomenon of Local Draping Before the Heian Period." Communications in Humanities Research 6, no. 1 (September 14, 2023): 335–41. http://dx.doi.org/10.54254/2753-7064/6/20230294.
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The relationship between Gods and Buddhas is the key to a comprehensive understanding of Japanese religious history. By considering the phenomenon of God-Buddhist co-practice from the perspectives of mutual recognition of different bodies and mutual construction of the same body, the local evolutionary process of Japanese Buddhism can be systematically sorted out and analyzed, and the important role of civilizational exchange and mutual appreciation in the development of civilization or culture can be revealed.
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Wan, Jinbo. "The influence of Buddhism upon the Chinese traditional lotus pattern." Человек и культура, no. 5 (May 2021): 89–105. http://dx.doi.org/10.25136/2409-8744.2021.5.36541.
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Lotus pattern is one of the traditional Chinese ornaments that dates back to the ancient times. During the rule of Wei and Jin dynasties, as well as Northern and Southern dynasties (222 – 589 AD), Buddhism has largely prevailed across the territory of the Great Plain of China. The forms, methods of expression, and meanings of the Chinese traditional ornaments that used the lotus pattern have changed under the influence of Buddhism. This article analyzes the peculiarities of synthesis of the Buddhist lotus ornament with the Chinese traditional culture, as well as the degree of impact of Buddhism upon the form, means of expression, and symbolic meaning of lotus patterns in the Chinese society. Having studied the scientific literature and research on the topic, the author analyzes he peculiarities of evolution of lotus pattern in China after the spread of Buddhism. The key stages of the development of lotus ornament in Buddhist decoration are examined. The conclusion is made that Buddhism played a crucial role in transformation of characteristics and means of expression of the lotus ornament, as well as extensively complemented and changed the symbolic meaning of lotus in Chinese culture and people’s perception. Buddhism not only enriched the exterior and shape of the Chinese louts ornament, but made a significant contribution to its inscape.
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Kim, Sung-Eun Thomas. "Silencing the Culture of Chosŏn Buddhism: The Ideology of Exclusion of the Chosŏn Wangjo Sillok." Journal of Korean Studies 24, no. 2 (October 1, 2019): 289–313. http://dx.doi.org/10.1215/07311613-7686601.
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Abstract The culture of Buddhism and its history have been marginalized in the collective memories of the Chosŏn period. Due to the inclination of contemporary research to depend on official records, the patterns of Confucian biases have come to persist in current research. This article examines the ideological biases and the historiographical legacy of the Chosŏn wangjo sillok, a source that has been privileged in the study of Chosŏn history and society. In light of the ideologically driven historiography of the Sillok, this article argues for a nuanced understanding of Chosŏn history and a reconsideration of the social and cultural role of Chosŏn Buddhism during a time that has generally been accepted as a period of Buddhist decline. Through alternative sources of history and new approaches to understanding Chosŏn Buddhism, we are afforded a look into a side of Buddhist culture that endured. For instance, the literary culture of poetry exchanges, the tradition of scholar-officials composing biographical introductions to the collected works of eminent monks (munjip), and the sponsorship of temple works by the sociopolitical elites reveals a Buddhism that existed in the private social (sa) realm that were excluded from the government records and thus, so far, overlooked.
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Baskind, James Matthew. "All or Nothing: Polemicizing God and the Buddhist Void in the Jesuit Mission to East Asia." Religions 15, no. 4 (March 29, 2024): 424. http://dx.doi.org/10.3390/rel15040424.
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The Jesuit mission to East Asia highlights the polemical difficulties inherent in the process of introducing, translating, and creating a new theological paradigm within a host culture without a common religious worldview. Both Matteo Ricci in China and Ricci’s erstwhile teacher, Alessandro Valignano, in Japan, both inveighed against Buddhism for positing a “void” as the Absolute rather than God. The East Asian Jesuit mission had an incomplete understanding of what emptiness/nothingness/void referred to until the native Japanese convert and former Zen monk, Fukansai Habian, took up the mantle as the Jesuit polemicist against native systems of thought, in particular, Buddhism. Whereas Ricci and Valignano attacked the “void” within the context of a negation of “something”, Habian correctly understood the void as akin to the pleroma, the fullness of possibility, and the creative principle, but used his more nuanced understanding as a polemical expedient to deny or negate all Buddhist doctrines as expressing nothingness (which he erroneously equates with the void), even such form-affirming schools as the Pure Land school with its clearly defined goal of a physical post-mortem Pure Land. The polemical paradigm engendered by this encounter also served as the starting point for Buddhism’s appearance in the Western imagination. This paper will make a comparative investigation of the polemical discourse between the Jesuits and Buddhists regarding the Absolute and demonstrate how this historical instance would have far-reaching consequences that have ongoing relevance regarding the interplay of Christian and Buddhist teachings.
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Ochilov, O. "CHINESE NEW POETRY AND BUDDHISM." Builders Of The Future 02, no. 02 (May 1, 2022): 277–81. http://dx.doi.org/10.37547/builders-v2-i2-42.
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The article is about the influence of Buddhism on Chinese literature, especially poetry, the uniqueness of the verses in Buddhist scriptures, their emergence as a new genre, the peculiarities of Zen poetry, which began to spread in the late and early Sung dynasties as well as about the state of poetry in the late 19th century, which promoted Buddhist ideas and culture.
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Song, Hyun Ju. "Contemporary Religious Culture and the Future of Buddhism: Focusing on the discourses of ‘secularization’ and ‘mindfulness’." Korean Institute for Buddhist Studies 58 (February 28, 2023): 123–70. http://dx.doi.org/10.34275/kibs.2023.58.123.
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This article is an attempt to predict the future of Buddhism in relation to the flow of modern religious culture. Modern religious culture is largely discussed through two streams: 'secularization discourse' and 'post-secular or postmodern discourse'. The ‘discourse on secularization’ developed around the disappearance or decline of religion due to modernization and privatization. ‘Post-secular or post-modern discourse’ can be said to be a modified or supplementary discourse on the theory of secularization. The focus here is on the reversibility of secularization. The problem of secularization is also important in understanding the status and meaning of modern Buddhism. The so-called “modern Buddhism,” which has been developed mainly in the West since the 19th century, implies the meaning of “Buddhism with modernity” in its name. This means that traditional Buddhism has been reorganized to a certain extent according to secular conditions in the process of modernization. However, the recent emerging trend of Buddhism complicates the discussion of secularization. The practice of ‘mindfulness’, which has been developed centering on Western Buddhism, is a representative case. While there is an opinion that this ‘mindfulness’ meditation is a product of appropriate changes in religiosity following modernization, there is a critical view that it is ‘secularized Buddhism’ as it is decontextualized from the original Buddhist tradition. In this paper, I would like to examine how the diagnosis and prospects for the present and future of Buddhism are being expressed in this controversy, and to examine the meaning it has in relation to Korean Buddhism.
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Ulanov, Mergen. "Buddhism in the Feminist Context: Historical Experience and Modern Discourse." Logos et Praxis, no. 2 (September 2019): 14–23. http://dx.doi.org/10.15688/lp.jvolsu.2019.2.2.
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The author considers the problems of women's place in Buddhist culture in the context of feminist discourse. He notes that Buddhism is distinguished by a tolerant and respectful attitude to the female. Buddhism admits that women, along with men, are able to achieve enlightenment and find Nirvana. However, the relationship between male and female monastic orders in Buddhism was not fully equal. The order of nuns was considered to be the youngest in comparison with the order of monks, and the rules restricting the behavior of the nuns were more than for the monks, which was probably a forced step aimed at taking into account the realities of society. Despite this, the Foundation of the women's monastic organization, which opened the way for women to religious knowledge and spiritual rank, was in its essence a radical social revolution for that time. The emergence of the female monastic community was an example of a fundamentally new view of women and their position in society. With the release of Buddhism outside India female monasticism became widespread in many Asian countries. Later, however, in the countries of South, South-East Asia and Tibet, the Institute of full female monasticism disappeared. In the second half of the twentieth century the attempts to revive the Institute that have led to the emergence of the phenomenon of neonuns. As a result of the spread of Buddhism in the West, it was included in the field of gender studies and feminist discourse. The question of equality between women and men in Buddhism has been actively developed by Western female Buddhists in the feminist discourse, that has formed a statement about the original equality of the sexes in Buddhism. The theme of the status of women in society and their rights has become an important part of the social concept of Western Buddhism. The result was the emergence of the international women's Buddhist Association "Sakyadhita".
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Moreton, David, and Esben Andreasen. "Popular Buddhism in Japan: Shin Buddhist Religion and Culture." Pacific Affairs 73, no. 2 (2000): 297. http://dx.doi.org/10.2307/2672202.
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