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Relevant bibliographies by topics / Buddhism, nepal

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Academic literature on the topic 'Buddhism, nepal'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 February 2023

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Journal articles on the topic "Buddhism, nepal"

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Nepal, Gopal. "Tantric Buddhism in Nepal." Research Nepal Journal of Development Studies 4, no. 1 (June 25, 2021): 122–26. http://dx.doi.org/10.3126/rnjds.v4i1.38043.

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Tantrism is the science of practical spiritualism. Tantrism is the practical way out of enlightenment. It is the perfect mix of theoretical and empirical knowledge of liberation. Although there are different arguments for and against tantric Buddhism. To find out the basic overview of Tantric Buddhism the study has been conducted. It is a literature review of Tantric Buddhism in Nepal. In conclusion, the study found that there is a great contradiction between Buddhist philosophy with the law of cause and effect. It is difficult to make ritual action conform to such a law, as he demonstrated.

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Rai, Hari Dhoj. "Buddhism and Tourism: A Study of Lumbini, Nepal." Journal of Tourism and Hospitality Education 10 (May 3, 2020): 22–52. http://dx.doi.org/10.3126/jthe.v10i0.28732.

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Buddhism is one of the major religions in the world. About four hundred million Buddhist people and millions of peace lovers around the globe admire to visit the holy places following the footsteps of the Buddha as the Buddha himself enshrined pilgrimage as an important act in the life of a peace seeker. Peace and happiness are the main pursuit of people longing for, but in many ways they are starving. Buddhism has been source and way forward for peace and happiness- this is how people have started realizing today. In pursuit of peace, billions of dollars worth Buddha images, Buddhist souvenirs and puja paraphernalia are sold every year in Buddhist sites of different countries that make local economy vibrant. There are many Buddhist heritage sites that have been explored, excavated, conserved, developed and promoted because of tourism activities all over the world. But very few studies have been done, so far, to understand relation between Buddhism and tourism. This study examines the relation between Buddhism and tourism in the context of Greater Lumbini Area, Nepal for planning, development, promotion and educative purpose. The findings of present study reveal that there is “complementary and positive relation between Buddhism and tourism”. It means promotion of Buddhism helps develop quality tourism in the GLA vis-à-vis development of tourism in the region promotes Buddhism and Buddhist sites.

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Sharma-Gautam, Shankar Prasad. "Application of Buddhist Philosophy in Nepal: A General Review." Research Nepal Journal of Development Studies 5, no. 1 (June 20, 2022): 106–11. http://dx.doi.org/10.3126/rnjds.v5i1.45960.

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The application of Buddhist Philosophy in Nepal can be analyzed in Economic Development, Gender Studies, Livelihood, Peace, Spirituality, Sustainable Development, Tantrism, Tourism, and many more. To find out the application of Buddhism in Nepal the study has been conducted. The philosophy of peace, reality, love, and compassion are universal. Thus Buddhism is a practical philosophy of the middle way path of humanity. Thus it is applicable everywhere. The study is the general review of selected research conducted in Nepal. It is a qualitative descriptive content review of the list presented in reference. Thus in conclusion Buddhism is a way of peaceful life. It is applicable in every sector of development and humanity.

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Acharya, Sushma. "Buddhism and Tourism: A General Review." Journal of Tourism & Adventure 5, no. 1 (October 10, 2022): 62–78. http://dx.doi.org/10.3126/jota.v5i1.48738.

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Everyone in the world is Buddhist because every heart has love, peace, and compassion. This is a study to find out the gap in knowledge between Buddhism and tourism. Buddhism pursues happiness by using knowledge and practice to achieve mental equanimity. In Buddhism, equanimity, or peace of mind, is achieved by detaching oneself from the cycle of craving that produces suffering and travelling broadens horizons and provides patience. It relieves stress and unwinds the mind to develop tolerance and empathy. Travelling helps to discover self. It helps to be open-minded, offers break from routine life, and provides patience. It relieves stress and unwinds the mind. It discovers human strengths and weaknesses. This article examines the social connectivity between Buddhism and tourism in Nepal. Methodologically, it is desk based qualitative study. It is a general review of Buddhism and tourism. The study finds a Buddhist worldview, plays a significant role in shaping attitudes toward Buddhist tourism.

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Dhakal, Dev Raj. "Foundations of Buddhism." Research Nepal Journal of Development Studies 4, no. 1 (June 25, 2021): 71–80. http://dx.doi.org/10.3126/rnjds.v4i1.38038.

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Buddha was born in Nepal. The crown prince after turning or being Buddha gave the Buddhists philosophy to the world. The three characteristics of existence that have in mind are the characteristics of impermanence (Anitya), suffering (Duhkha), and not-self (Anatma). These three characteristics are always present in or are connected with existence, and they tell us about the nature of existence. The main objective of the study is to analyze specifically the basic foundation of Buddhism in Nepal. The study is predominantly a review paper. It has reviewed the prominent research articles available in Nepal. Finally, the study concludes as morality is simply good conduct. It is the specific analysis of the eight-fold path. The Noble Eightfold Path has been traditionally divided into the three groups of training or the three ways of practice and they are morality or good conduct (Shila), meditation or mental development (Samadhi), and wisdom or insight (Prajna). The Noble Eightfold Path is the means of arriving at the goal of Buddhism.

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Tuladhar, Milan. "Application of Buddhism in the US-Vietnam War: A General Review." Research Nepal Journal of Development Studies 5, no. 1 (June 20, 2022): 112–21. http://dx.doi.org/10.3126/rnjds.v5i1.45961.

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Buddhism was first invented in Kapilvastu, Nepal. Vietnam war is considered the second most devastating war of the 20th century after the second world war. At the same time, Vietnam had always boasted of 2000 years of Buddhist history. The US-Vietnam war, which surpassed the records of the French-Vietnamese War finally ended after long negotiations in Paris and the total withdrawal of the US troops in 1975. In the intermittent period, the Buddhists engaged in non-violent demonstrations against war, which was brutally suppressed then. But it made a long-lasting impact, ultimately resulting in negotiations and the end of the war. Buddhism played a significant role in ending the Vietnam War. Thus the main objective of the study is to analyze and review the roles of Buddhism to end the war. This study is based on available literature on the subject. Thus it is an in-depth literature review of referenced texts and literature. It is also a content analysis of selected literature. The Harris and pentagon analysis have mentioned little but the role of Buddhism, the monks, the unity of Theravada and Mahayana sect, and the self-burn of a monk were the significant internal factors to end the war to reestablish the peace.

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Maskarinec, Gregory G., Todd T. Lewis, Subarna Man Tuladhar, and Labh Ratna Tuladhar. "Popular Buddhist Texts from Nepal: Narratives and Rituals of Newar Buddhism." Asian Folklore Studies 61, no. 2 (2002): 345. http://dx.doi.org/10.2307/1178989.

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Dubey, Shobharam. "Buddhist Art Center of Bihar." RESEARCH HUB International Multidisciplinary Research Journal 9, no. 2 (February 20, 2022): 14–19. http://dx.doi.org/10.53573/rhimrj.2022.v09i02.003.

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Mahatma Buddha took birth in Lumbini, Nepal and spread Buddhism in Uttar Pradesh and Bihar. The remains of Buddhist architecture in the form of stupas, chaityas and Bihar are spread over the states of Uttar Pradesh, Madhya Pradesh, Bihar, Maharashtra and Andhra Pradesh in the form of Buddhist art centers of India. The state of Bihar has been the abode of Buddha. Bodh Gaya situated here is famous for the Buddha's enlightenment. Among the famous Buddhist art centers of Vihara state, Laurianandangarh, Rajgir, Nalanda, Bodh Gaya and Vaishali are the main ones. Abstract in Hindi Language: लौरियानन्दनगढ़, राजगीर, नालन्दा, बोधगया, वैशाली।

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Acharya, Sushma. "Impacts Of Buddhism in Nepalese Dairy Co-Operatives On Economic Development." Research Nepal Journal of Development Studies 3, no. 1 (June 25, 2020): 1–9. http://dx.doi.org/10.3126/rnjds.v3i1.29647.

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With the kindness, getting milk from animals by natural process with love and care with virtues such as right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration could not be misdeed. Buddhists believe that nothing is fixed or permanent. The movement of time and lifestyles for upgrading the production value, People detector improve in sectors, the co-operative concept emerged and is taken as the universal instrument of creating economic miracles by living, thinking and working together to accomplish common goal through cooperative principles. Later on, it gives a huge contribution to global economy. The main theme of the study is how Buddhism and dairy co-operatives eradicates negative consequences from livelihood and plays a vital role on economic development. How it creates right livelihood from a philosophy of noble eightfold path. Buddhists Economics as a new dimension of economic development is developing through dairy cooperatives in Nepal. Objectively, the study is to identify the impacts of dairy cooperatives to economic development of Nepal from Buddhists’ perspective. Methodologically the study is a descriptive qualitative analysis from different secondary information depending upon the reviews of different literature. In conclusion the study found the status of Nepalese dairy cooperatives to generate the opportunities and income determinants to uplift national economy. Buddhism has not any significant impacts on Nepalese diary cooperatives.

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Deeg, Max. "Mapping common territory—mapping other territory." Acta Orientalia Vilnensia 8, no. 1 (January 1, 2007): 145–61. http://dx.doi.org/10.15388/aov.2007.1.3746.

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Cardiff UniversityThis paper addresses the different functions of the construction of religious, i.e. sacred, space depending on whether such a construction is done in and for its own cultural sphere or whether it is done in and from a cultural context positioned outside the constructed space. This is demonstrated by two case studies of pilgrimage narratives. The first one concentrates on South-Asian culture (Kaśmīr, Nepal) in which two religious traditions (Buddhism, Hinduism) coexisted and constructed sacred space by either the same narratives or by similar but sufficiently different narratives to explain why these places were there and why they were sacred. The other example discusses the approach of culturally different and locally distant Chinese Buddhism towards Buddhist India, where it becomes clear that one of the functions of constructing space by description was to show that the places already known from a textual tradition, the Buddhist one, really existed.

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Dissertations / Theses on the topic "Buddhism, nepal"

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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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Tremblay, Jennifer Carrie. "The Mauryan horizon : an archaeological analysis of early Buddhism and the Mauryan Empire at Lumbini, Nepal." Thesis, Durham University, 2014. http://etheses.dur.ac.uk/11038/.

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The archaeology of Buddhism in South Asia is reliant on the art historical study of monumental remains, the identification of which is tied to the textual historical sources that dominate Buddhist scholarship. The development and spread of early Buddhism from the third century BCE has been intrinsically linked with the Mauryan Emperor Asoka, and is consequently reliant on the identification of ‘Mauryan’ remains in the archaeological record. The aim of this thesis is to test the scholarly and physical evidence for the ‘Mauryan horizon’ that has shaped archaeological methodology in South Asia, by demonstrating challenges in the interpretation of the relationship between the Mauryan Empire and the spread of early Buddhism. The typical ‘markers’ of early Buddhism and Mauryan occupation are defined based on a historical study of South Asian archaeology, and the presence of these markers is tested at Lumbini, Nepal, using the 2011-2013 Durham University/UNESCO excavation data, and compared to published case studies representing a sample of site types across South Asia. The results indicate a pattern of cultural, religious, and structural continuity through the so-called ‘Mauryan Horizon’, and analysis of Mauryan and Buddhist ‘markers’ proves that the use of these materials as indicators of either date or site type is flawed and unreliable. The continuations of practice and culture across the Mauryan horizon demonstrate flaws in the accepted account of Buddhism’s state-sponsored propagation in South Asia by the Emperor Asoka in the third century BCE, and that archaeological investigations of early Buddhist sites below the ‘brick horizon’ are necessary. The collated evidence demonstrates the viability of Monica Smith’s network model of Mauryan imperial infrastructure, but shows that alternative agents of Buddhist propagation should be considered. The conclusions highlight the methodological problems of unquestioning reliance on textual sources in archaeological and historical research in South Asia.

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McConeghy, David Walker. "Shifting the Seat of Awakening." Miami University / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=miami1154557985.

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Asplund, Leif. "The Textual History of Kavikumārāvadāna : The relations between the main texts, editions and translations." Doctoral thesis, Stockholms universitet, Institutionen för orientaliska språk, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-94803.

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This study consists of three main parts. Part I contains introductory matter and a presentation of the manuscript material which contains stories about Kavikumāra, one of the Buddha’s earlier lives, and a rough classification of the material. Part II contains editions and translations of some of the texts containing this story and in addition one text which is the source of a part of one text. Part III contains summaries and analyses of the main texts. Part I begins with a characterization of the avadāna literature genre followed by definitions of some terms used and a characterization of the texts treated in this study. All the known texts containing a story about Kavikumāra and their manuscript sources are enumerated. In Part II editions of some of the texts mentioned in Part I are found. Different types of editions and the relations of those types with my editions are treated. The characteristics of some of the manuscripts are described. The edition of the Tibetan translation of a part of the Sanghabhedavastu of the Mūlasarvāstivādavinaya is used as a check on Gnoli’s edition of the Sanskrit text, which is translated. The central part of this study is the synoptic editions of chapter 26 of Kalpadrumāvadānamālā and a prose paraphrase of the text and their translations. Critical editions of two more Tibetan texts and a diplomatic edition of two Sanskrit texts are also given. In Part III summaries of and comparisons between three of the main texts containing stories about Kavikumāra are made. The structure of the text in Kalpadrumāvadānamālā is described and the sources for the different parts are indicated. This text has been chosen for analysis because it is the earliest text which incorporates all the parts which are found in later texts containing the story. The relations of an extremely fragmentary text with the other texts are treated. A comparison of the stories about Kavikumāra and the Hero Story is made. The conclusion summarizes the main findings.

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Brown, Kerry Lucinda. "Dīpaṅkara Buddha and the Patan Samyak Mahādāna in Nepal: Performing the Sacred in Newar Buddhist Art." VCU Scholars Compass, 2014. http://scholarscompass.vcu.edu/etd/3635.

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Every four years, in the middle of a cold winter night, devotees bearing images of 126 Buddhas, Bodhisattvas, and other important deities assemble in the Nepalese city of Patan for an elaborate gift giving festival known as Samyak Mahādāna (“The Perfect Great Gift”). Celebrated by Nepal’s Newar Buddhist community, Samyak honors one of the Buddhas of the historical past called Dīpaṅkara. Dīpaṅkara’s importance in Buddhism is rooted in ancient textual and visual narratives that promote the cultivation of generosity through religious acts of giving (Skt. dāna). During Samyak, large images of Dīpaṅkara Buddha ceremoniously walk in procession to the event site, aided by a man who climbs inside the wooden body to assume the legs of the Buddha. Once arranged at the event, Dīpaṅkara is honored with an array of offerings until dusk the following day. This dissertation investigates how Newar Buddhists utilize art and ritual at Samyak to reenact and reinforce ancient Buddhist narratives in their contemporary lives. The study combines art historical methods of iconographic analysis with a contextual study of the ritual components of the Samyak Mahādāna to analyze the ways religious spectacle embeds core Buddhist values within in the multilayered components of art, ritual, and communal performance. Principally, Samyak reaffirms the foundational Buddhist belief in the cultivation of generosity (Skt. dāna pāramitā) through meritorious acts of giving (Skt. dāna). However, the synergy of image and ritual performance at Samyak provides a critical framework to examine the artistic, religious, and ritual continuities of past and present in the Newar Buddhist community of the Kathmandu Valley. An analysis of the underlying meta-narrative and conceptualization of Samyak suggests the construction of a dynamic visual narrative associated with sacred space, ritual cosmology, and religious authority. Moreover, this dissertation demonstrates the role of Samyak Mahādāna in constructing Buddhist identity in Nepal, as the festival provides an opportunity to examine how Newar Buddhists utilize art, ritual, and performance to reaffirm their ancient Buddhist heritage.

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Sharkey, Gregory C. J. "Daily ritual in Newar Buddhist shrines." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.240321.

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Moronval, Frédéric. "Vitalités linguistique et religieuse chez les Néwar bouddhistes de la vallée de Kathmandu." Thesis, Normandie, 2017. http://www.theses.fr/2017NORMR055/document.

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La population autochtone de la vallée de Kathmandu, les Néwar, a vu sa langue, le néwari ou népalbhasa, et l’une de ses religions, le bouddhisme, se trouver minorées par l’annexion militaire de leur territoire au Népal de la dynastie Shah, hindoue et népaliphone, en 1769. Un siècle plus tard, la politique de discrimination de la langue et de la religion bouddhiste lancée par l’Etat à l’encontre des Néwar a provoqué l’émergence d’une conscience identitaire et d’actes de résistance culturelle. Or, depuis ses débuts, la revendication de l’appartenance au groupe linguistique néwar et, souvent, de sa défense, se double chez ses acteurs d’un rattachement personnel à la religion bouddhiste, sans que cette double appartenance soit pour autant mise en avant dans les discours.La mise en regard de la situation actuelle de la vitalité de la langue et de celle du bouddhisme dans cette population vise d’une part à documenter l’étude des relations entre langue et religion, et d’autre part à proposer l’application d’outils d’évaluation de la vitalité linguistique à celle de la vitalité religieuse. C’est également une confirmation de la nécessité qu’il y a à mettre au jour et à conceptualiser les relations entre la langue et les autres dynamismes sociaux dont elle semble être, si souvent, à la fois le vecteur et l’enjeu
In 1769, the Shah dynasty from Western Nepal, promoting Hinduism and speaking Nepali, had conquered the Kathmandu Valley and integrated it into a much wider Nepal. As a consequence, the language, as well as the Buddhist tradition of the local indigenous ethnic group, the Newars, became minority ones. A century later, the State launched a repressive policy towards both Newari language and Buddhism, and the result has been the development of identity awareness, both in the linguistic and in the religious fields, among the Newar intelligentsia, who entered cultural resistance. Therefore, since the beginning, both language and religion have been associated, although activists hardly acknowledge this double-sided feature of their commitments.This study of the current situation of both language and religion vitalities among the Newars of the Kathmandu Valley aims primarily at documenting the research on relations between language and religion, and at testing the application of evaluation tools of language vitality to the evaluation of religious vitality. Furthermore, it confirms the necessity we are facing to explore and conceptualize more the links between language and the social dynamics it often sustains but also depends on

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Daniels, Christine. "Defilement and purification : Tibetan Buddhist pilgrims at Bodhnath, Nepal." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.239457.

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Bangdel, Dina. "Manifesting the Mandala : a study of the core iconographic program of Newar Buddhist Monasteries in Nepal." The Ohio State University, 1999. http://rave.ohiolink.edu/etdc/view?acc_num=osu1225992023.

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Bangdel, Dina. "Manifesting the Mandala : a study of the core iconographic program of Newar Buddhist Monasteries in Nepal /." Connect to resource, 2000. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1225992023.

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Books on the topic "Buddhism, nepal"

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Nepal Buddhist Development & Research Centre, ed. Buddhism in Nepal. Kathmandu: Nepal Buddhist Development & Research Center, 2011.

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Bajrācārya, Badrīratna. Buddhism of Nepal. Kathmandu, Nepal: Ananda Kuti Vihara Trust, 1986.

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Lewis, Todd Thornton. Popular Buddhist texts from Nepal: Narratives and rituals of Newar Buddhism. Albany: State University of New York Press, 2000.

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Marullo, Clara. The last forbidden kingdom, Mustang: Land of Tibetan Buddhism. London: Thames and Hudson, 1995.

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Marullo, Clara. The last forbidden kingdom, Mustang: Land of Tibetan Buddhism. Boston: C.E. Tuttle Co., 1995.

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Singh, Harischandra Lal. Buddhism in Nepal: A brief historical introduction. Lalitpur: Satish Singh, 1990.

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Buddhism in Nepal: A brief historical introduction. 2nd ed. Kathmandu: Ratna Pustak Bhandar, 1999.

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History of Buddhism in Nepal: With special reference to Vajrayana Buddhism. Kathmandu: Kamala Devi Shrestha, 2008.

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Tuladhar-Douglas, Will. Remaking Buddhism for medieval Nepal: The fifteenth-century reformation of Newar Buddhism. Abingdon [England]: Routledge, 2006.

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Thapa, Shanker, and Prem Kumari Pant. Buddhism: The icon of cultural linkage with China. Edited by Nepal China Society (Kathmandu, Nepal). Kathmandu: Nepal China Society, 2010.

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Book chapters on the topic "Buddhism, nepal"

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Saul, Hayley, and Emma Waterton. "Restoring a Nyingma Buddhist Monastery, Nepal." In Heritage in Action, 33–46. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-42870-3_3.

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"Buddhist modernism and the revival of “pure Buddhism”." In The Buddhist Art of Living in Nepal, 71–95. Routledge, 2016. http://dx.doi.org/10.4324/9781315651064-7.

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"Appendix 2: Complete List of Theravada Viharas in Nepal." In Rebuilding Buddhism, 297–300. Harvard University Press, 2007. http://dx.doi.org/10.4159/9780674040120-013.

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Sharma, Bal Krishna. "Nepal." In Christianity in South and Central Asia, 168–79. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0015.

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Nepal is a country of over 28 million people, a multi-ethnic nation of more than 125 languages and a great variety of cultures. Hinduism is the major religion. Buddhism and animism also have a strong presence. Islam and Christianity are minority faiths, the latter of which is a growing religion but it is still not fully recognised by the government and suffers persecution. Christianity arrived in Nepal in 1662, when Italian Capuchin priests passed through Nepal en route to Tibet. During the 1970s churches started to grow in various parts of the country, though Christians were not allowed to preach and conversion to Christianity was prohibited. Today, there is estimated to be about 6,000 congregations, with the number rapidly increasing. Evangelism and church planting have been the heart of Nepalese Christianity, as pioneers of evangelistic and church-planting activities have made a great contribution to the growth of the church in Nepal from the 1950s. Community churches, where people gather for worship within their own local areas, are becoming more popular than denominational churches. The churches, both through their own programmes and in cooperation with other theological institutions, have developed formal theological education to equip their leaders and members.

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Gellner, David N. "Theravada Revivalism in Nepal: Reflections on the Early Years." In Indian Religions: Renaissance and Renewal, 195–213. Equinox Publishing, 2007. http://dx.doi.org/10.1558/equinox.21454.

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This chapter examines the introduction of Theravada Buddhism into the Kathmandu Valley, Nepal, between the 1920s and 1940s. The broad sociological contrasts between Theravada, on the one side, and the Mahayana and Vajrayana Buddhism traditionally followed by the Newars of the Kathmandu Valley, on the other, are described, as is the social context of Newar Buddhism and the varying appeal of the new form of Buddhism to different castes.

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"Buddhism and Hinduism in the Nepal Valley." In The World's Religions, 753–69. Routledge, 2004. http://dx.doi.org/10.4324/9780203168554-49.

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"Buddhism and Hinduism in the Nepal Valley." In The World's Religions: The Religions of Asia, 213–29. Routledge, 2005. http://dx.doi.org/10.4324/9780203985458-13.

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Walters, Holly. "Spiral Notebooks." In Shaligram Pilgrimage in the Nepal Himalayas. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463721721_ch02.

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Shaligrams are both fossils and living deities, born of the sacred landscape of Mustang. For pilgrims, Mustang is home to multiple sacred sites belonging to Hinduism, Buddhism, and Bon. The land is also conceptualized as a body, wherein the Kali Gandaki River Valley is simultaneously the location where the Hindu deity Vishnu manifests himself as a sacred stone as well as the place where the corpse of a great Buddhist/Bon demoness (sinmo) is continuously subdued through ritual and sacred architecture. Any ethnography of Shaligrams must therefore account for intersections of mobility, time, place, and access. This is because the consolidation of movement and ritual is what enlivens Shaligrams and begins the process wherein they become living members of a community.

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"The best dharma for today: post- Protestant Buddhism in neoliberal Nepal." In The Buddhist Art of Living in Nepal, 188–223. Routledge, 2016. http://dx.doi.org/10.4324/9781315651064-11.

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David Warner, Cameron. "A Buddhist Educated Person." In Anthropological Perspectives on Education in Nepal, 135–62. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192884756.003.0006.

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Abstract Demographic, migrational, and educational shifts in Nepal have placed tremendous pressure on monastic institutions in the Himalayan region, especially in Nepal. Increasingly, Himalayan families are opting to have fewer children. At the same time, those families are spending more time each year in Kathmandu or migrating out of Nepal, instead residing in their high Himalayan villages. Concomitantly, the increasing number of secular schools and secular job opportunities, both in rural districts and Kathmandu, have resulted in families from high-altitude districts choosing government and private schools over sending their sons and daughters to be ordained as Buddhist monks and nuns. However, some monasteries have responded to these pressures through reforming their curricula to provide a secular education alongside monastic training. This chapter will focus on one such ‘monastic institute’ in the Pokhara region in which officials expect that 90 per cent of school-age boys who enter the monastery will leave as young adults and engage in secular work. In response to these pressures, this monastic institute provides a secular education alongside contemporary monastic training. From the point of view of monastic officials, what is the value of being trained in a monastery to work in secular vocations? How does the monastic institute work with local secular schools to define a modern education for Himalayan children? This research has implications for ascertaining the future development of the educational sector in the Himalayas as well as the future of institutionalized Himalayan Buddhism writ large.

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Conference papers on the topic "Buddhism, nepal"

1

Goldsberry, Bayley, Clark Goldsberry, and Steven H. Emerman. "THE USE OF LICHENOMETRY FOR DATING BUDDHIST SACRED WALLS IN SOLO KHUMBU DISTRICT, NEPAL HIMALAYA." In GSA Annual Meeting in Denver, Colorado, USA - 2016. Geological Society of America, 2016. http://dx.doi.org/10.1130/abs/2016am-284100.

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2

Emerman, Steven H. "THE USE OF LICHENOMETRY FOR ASSESSMENT OF THE DESTRUCTION AND RECONSTRUCTION OF BUDDHIST SACRED WALLS IN LANGTANG VALLEY, NEPAL HIMALAYA, FOLLOWING THE 2015 GORKHA EARTHQUAKE." In GSA Annual Meeting in Denver, Colorado, USA - 2016. Geological Society of America, 2016. http://dx.doi.org/10.1130/abs/2016am-277889.

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