Journal articles: '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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Shakya, Mahendra Kumar. "Perceptions of Buddhism among Professionals in Nepal." OUSL Journal 14, no. 2 (December 30, 2019): 123. http://dx.doi.org/10.4038/ouslj.v14i2.7476.

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Leve, Lauren G. "Subjects, Selves, and the Politics of Personhood in Theravada Buddhism in Nepal." Journal of Asian Studies 61, no. 3 (August 2002): 833–60. http://dx.doi.org/10.2307/3096348.

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On june 30, 1990, between twenty-five and thirty thousand people took to the streets of downtown Kathmandu to protest the possibility that a new constitution, then being drafted, might reassert Nepal's official legal identity as a Hindu kingdom. Carrying banners and chanting slogans, they demanded the country's redefinition as a secular state. The march was arguably the largest demonstration in modern Nepali history, with protestors representing a range of religious, ethnic, political, and cultural groups. Even more significant, the marchers explicitly rejected the longstanding alliance between religion and the state in Nepal by challenging the interpolation of Brahmanical Hinduism into the country's political and civil institutions, and its centrality to Nepali nationalism as a collective identity.

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Baral, Sujata. "Nepalese Culture: Special Reference to Folk Music and Dance." Rainbow Journal 8, no. 1 (August 1, 2019): 50–55. http://dx.doi.org/10.3126/rainbowj.v8i1.44251.

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Folk music of Nepal reflects the aesthetic sense of the people and has been preserved by Oral tradition. Religions practiced in Nepal are Hinduism, Buddhism, Islam, Christianity, Jainism, Sikhism, Bon, ancestor worship, and animism. The majority of Nepalese are Hindus and Buddhists too, and these two religions have co-existed in harmony through centuries. Nepal is a multi-lingual, multi-cultural, and multi-diverse country. Being a small country located in between China and India of south Asia, though it has multi-dimensional folk and traditional culture and dances among the many ethnicities, tribes, and indigenous people. Many scattered contributions can be found in the literature but the concise and specific study about the topic is still unexplored. This paper highlighted to explore overall Nepalese culture and folk music and dances which are existed in various places of social life.

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Pokhrel, Mohan Mani. "Responsive pedagogy for multi-lingual classroom." Sotang, Yearly Peer Reviewed Journal 2, no. 1 (December 31, 2020): 144–55. http://dx.doi.org/10.3126/sotang.v2i1.47608.

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In this paper I explore the concept of diversity in the classroom. Diversity means difference in terms of race, language, age, faith, culture, ethnicity, and in other aspects. Nepal is a multicultural and multi lingual country. Where more than 123 languages are spoken. Such as Nepali, Maithili, Bhojpuri, Tharu, Newari, Abadhi etc National language is Nepali in Nepal. Social structure is also different from society to society. There are racially different people. The main are Bramhin, Chhettri, Rai, Gurung,Tamang, Magar, Tharu, Newar and others who caste live here. There are mainly ten types of religious categories reported in the census 2011 A. D. The large number of people are followed by Hindu. Whereas Hinduism is followed by (81.3%), Buddhism (9%), Islam (4.4%) and so on. Nepal has been diversified in terms of ethnicity, religion, traditions and culture. People respect the national feeling of unity in diversity. Nepal is multi-cultural, multi-ethnic and multi-lingual society so there are diversity in the classroom. In this paper I explore the diversity in the classroom and students' achievement. In this paper I have introduced multicultural education, cultural responsive pedagogy and student achievement. The conclusion of this study is responsive pedagogy address and support to the student's achievement in diverse classroom.

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Brown, Mason. "We Drew a Swastika of Grain: Vernacular Religion in the Tibetan Songs of Nubri, Nepal." Religions 11, no. 11 (November 9, 2020): 593. http://dx.doi.org/10.3390/rel11110593.

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The academic study of Tibetan Buddhism has long emphasized the textual, philological, and monastic, and sometimes tended to ignore, dismiss, or undervalue the everyday practices and beliefs of ordinary people. In this article, I show that traditional folk songs, especially changlü, are windows into the vernacular religion of ethnically Tibetan Himalayans from the Nubri valley of Gorkha District, Nepal. While changlü literally means “beer song”, and they are often sung while celebrating, they usually have deeply religious subject matter, and function to transmit Buddhist values, reinforce social or religious hierarchies, and to emplace the community in relation to the landscape and to greater Tibet and Nepal. They do this mainly through three different tropes: (1) exhortations to practice and to remember such things as impermanence and death; (2) explications of hierarchy; and (3) employment of spatialized language that evokes the maṇḍala. They also sometimes carry opaque references to vernacular rituals, such as “drawing a swastika of grain” after storing the harvest. In the song texts translated here, I will point out elements that reproduce a Buddhist worldview, such as references to deities, sacred landscape, and Buddhist values, and argue that they impart vernacular religious knowledge intergenerationally in an implicit, natural, and sonic way, ensuring that younger generations internalize community values organically.

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JORDT, INGRID. ":Rebuilding Buddhism: The Theravada Movement in Twentieth-Century Nepal." American Anthropologist 109, no. 1 (March 2007): 218–19. http://dx.doi.org/10.1525/aa.2007.109.1.218.

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Sinclair, Iain. "Remaking Buddhism for Medieval Nepal: The Fifteenth-Century Reformation of Newar Buddhism - By Will Tuladhar-Douglas." Religious Studies Review 33, no. 2 (September 14, 2007): 174. http://dx.doi.org/10.1111/j.1748-0922.2007.00189_1.x.

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Rana, Poonam Rajya Laxmi. "Role of Bhrikuti (Bhelsa Tritsun) in Spread of Buddhism." SIRJANĀ – A Journal on Arts and Art Education 4, no. 1 (December 1, 2017): 108–14. http://dx.doi.org/10.3126/sirjana.v4i1.44437.

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The discovery of Mauryan Emperor Ashokan pillar in Lumbini by General Khadaga Shumsher Rana and Dr. Alois Fuhrer in 1896 A.D. opened the door of archaeological study in Nepal. Since then the archaeological excavations have been carried regularly. This article focuses around Lumbini the Birth Place of Buddha and highlights the contributions of Bhrikuti in spreading Buddhism in Tibet.

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Ghimire, Gopal. "Buddhism and philanthropism: An impact on covid, 19 crisis in Nepal." Asian Journal Of Multidimensional Research 10, no. 6 (2021): 186–204. http://dx.doi.org/10.5958/2278-4853.2021.00525.5.

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GELLNER, DAVID N. "For syncretism. The position of Buddhism in Nepal and Japan compared." Social Anthropology 5, no. 3 (January 24, 2007): 277–91. http://dx.doi.org/10.1111/j.1469-8676.1997.tb00375.x.

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Shinde, Kiran. "“Imported Buddhism” or “Co-Creation”? Buddhist Cultural Heritage and Sustainability of Tourism at the World Heritage Site of Lumbini, Nepal." Sustainability 13, no. 11 (May 21, 2021): 5820. http://dx.doi.org/10.3390/su13115820.

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Lumbini—the birthplace of Buddha—was declared a World Heritage Site (WHS) in 1997. This recognition came following sustained efforts by many international organizations and the UN-led master plan that was prepared in the 1970s. Almost 50 years in the making, the Lumbini sacred precinct (WHS) is still a work in progress. Based on the fieldwork conducted in December 2019, this paper examines international and domestic visitation patterns and the complexities of tourism management in Lumbini, and explores the challenges it faces in attracting an international community of Buddhist followers and those interested in Buddhist heritage. Situated amidst a rural hinterland comprising non-Buddhist populations, the Lumbini Sacred Garden master plan covers an area of about 4.5 km2. It has a special “monastic zone” for the construction of 39 international monasteries (13 plots for followers of Theravada and 29 plots for Mahayana monasteries) of which 13 have been built (notable are the Thai, Japanese, Burmese, Sri Lankan, Chinese, Bhutanese, Korean, and European monasteries). The unique architectural styles and following of rituals and cultural practices traditional to the sponsoring native country make these international monasteries into “attractions” for foreign and domestic tourists. This mixing pot of Buddhist cultural heritage can be understood using the conceptual approach of co-creation. However, in practical terms, it is perceived as “imported Buddhism”, based on the resources (both tangible and intangible) that international communities bring to Lumbini. The active role of international monasteries constrains opportunities for the participation of local businesses in the religious tourism economy. Moreover, the limited opportunities for interpretation of this co-created heritage reinforces a sense of alienation for the local community, and poses challenges for the sustainability of tourism and the vitality of Lumbini as a WHS.

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Khatri, Ishwari. "Tourism Destination Marketing: A Case Study of Lumbini Nepal." Gaze: Journal of Tourism and Hospitality 9 (April 30, 2018): 69–82. http://dx.doi.org/10.3126/gaze.v9i0.19722.

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The paper is essentially related with the study of marketing of a destination. A destination which includes every provision for the visitors attracts continuous flow of visitors. Being a foremost religious site of the Buddhism, the study of Lumbini is always been a subject of choice. In the context of tourism destination marketing, the author engages in a field survey with 184 visitors to gather information on attractiveness and positioning of destination Lumbini; and evaluates the effects with the use of different data analysis methods and statistical tools so as to come to the prospects, challenges and future policy suggestions.The Gaze: Journal of Tourism and Hospitality Vol.9 2018 p.69-82

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Acharya, Sushma. "Influence of Buddhism and Vedism in Nepalese Co-operatives." Research Nepal Journal of Development Studies 2, no. 2 (December 31, 2019): 1–11. http://dx.doi.org/10.3126/rnjds.v2i2.29269.

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The universal definition of co-operatives is an autonomous association of persons united voluntarily to meet their common economic, social, and cultural needs and aspirations through a jointly-owned and democratically-controlled enterprise. Co-operatives are the community based member oriented and controlled organizations. It based on values of self-help, self-responsibility, equality, equity, democracy and solidarity. Empowerment, reinvesting and upliftment in economic status of people are the main purpose of co-operatives. The main objective of the study is to investigate how co-operatives can act as agents towards sustainable community development and economic development of Nepal through Vedic and Buddhism perspective. Methodologically, it is a comprehensive interpretive analysis through literature review. In conclusion Nepalese co-operatives do not have impacts or influences of godly philosophies neither Vedism nor Buddhism.

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Schneider, Nicola. "A Revolution in Red Robes: Tibetan Nuns Obtaining the Doctoral Degree in Buddhist Studies (Geshema)." Religions 13, no. 9 (September 8, 2022): 838. http://dx.doi.org/10.3390/rel13090838.

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In the past, Tibetan nuns had no access to formal monastic education and thus could not obtain the two main diplomas and titles that are common in Tibetan Buddhism: the khenpo (mkhan po) degree in the more practice-oriented Nyingmapa school and the geshe (dge bshes) degree in the scholastic curriculum of the Gelukpa school; this essay traces the introduction of the Gelukpa study program in different nunneries based in India and Nepal in recent times; it addresses the question of gender asymmetry by showing the different hurdles that had to be overcome and the solutions, which have been found to allow nuns to become geshemas—the female form of geshe. Finally, I propose the first glimpse into the impact that the opening of higher Buddhist education to nuns has had and what this means for the future of the position of women in the religious sphere, as well as for Tibetan monasticism more generally.

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Darnal, Prakash. "Significant Heritages of Upper Mustang and Issue of Conservation." Dhaulagiri Journal of Sociology and Anthropology 11 (December 31, 2017): 1–23. http://dx.doi.org/10.3126/dsaj.v11i0.18820.

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Upper Mustang has been an important centre of Tibetan Buddhism for many centuries. The walled city of Lomanthang with three monasteries Jyampa, Thubchen and Chodye, Chortens and mani wall, the monasteries of Namgyal, Loghekar, Charang, Ghami and Ghiling, the palaces of Lomanthang and Charang, the Chungsi, Gonga Gang and Luri caves, the 305-metre long Mani wall and Khorok chortens in Ghami, and the group of chörtens in Tangya are the outstanding tangible monuments of Upper Mustang, which are collectively significant because of their paintings, sculptures, manuscripts and other artefacts, and also because of their intangible heritage. Upper Lo Mustang is famous for its hundreds of caves. It’s famous river Kaligandaki, is the only river in Nepal where śāligrāmas, stones containing ammonites, are found. These black stones are very sacred to both Buddhists and Hindus. Upper Mustang is the most promising area in Nepal for archaeological work. It is rich in both indigenous biodiversity and cultural heritage. The main purpose of this article is to light on how important is the Mustang in aspect of archaeological and heritages, it also focus on how new built road would impact its heritages.Dhaulagiri Journal of Sociology and Anthropology Vol.11, 2017; 1-23

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Sharma, Netra Prasad. "Meditation Tourism, Buddhist Philosophy in Practice: A Case Study of Lumbini, Nepal." Gaze: Journal of Tourism and Hospitality 11, no. 1 (January 1, 2020): 37–59. http://dx.doi.org/10.3126/gaze.v11i1.26615.

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The dimensions of travelling and tourism have become manifold in recent decades. People love to travel with various purposes. Religious tourism, yoga tourism, peace tourism and spiritual tourism are some dimensions. Lumbini can be a best destination for meditation tourism, which could be much rewarding for individual, social and national development. The travelers and stakeholders have yet to be aware of this aspect. In Buddhism, Lumbini is a best destination for meditation tour. Exploring the importance of travelling Lumbini for meditation is the main objective of this article. Tourists and pilgrims would benefit immensely if they understand the significance of meditation tourism to Lumbini, its philosophy and practice. This article aims to explore the spiritual significance of Lumbini and it will provide visions of a purposeful development and publicity that would shape Lumbini as a best destination for meditation tourism. The government and private sectors are interested to develop Lumbini as best tourist destination. People all over the world are attracted to visit Lumbini for different reasons. Most tourists are unaware of the core aspect of visiting Lumbini. People who visit Lumbini are unaware about meditation practice or involving in charity works. Meditation and compassion are the core aspects of Buddha’s teachings, which are neither realized nor practiced. There seems a vast gap between the actual philosophy of Buddhism and the attitude of most of the visitors. This research study attempts to reveal the significance of meditation tourism in Lumbini.

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Mulmi, Amish Raj. "Capitalising on Nepal’s Soft Power Heritage in the 21st Century." Journal of Foreign Affairs 1, no. 1 (April 2, 2021): 189–206. http://dx.doi.org/10.3126/jofa.v1i1.36257.

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As Nepal forges ahead in the 21st century, linked to two Asian powers by thousands of years of shared cultures and histories, it is time for Nepal to capitalise on its heritage and look to the future. Nepal must claim and revitalise our shared histories of Hinduism and Buddhism, and create a soft power potential that emphasises traditional religious practices, natural and cultural heritage, and sustainability in a time of climate change. The paper argues that Nepal should anchor itself in the past - invoking the idea of a shared civilisation - and look to the future. The potential of religious and cultural tourism must be fully realised while being sustainable. Private sector entrepreneurship in culture must be encouraged, especially as culture itself - or the many cultures within Nepal - must be thought of as a tool to emphasise Nepal’s soft power. Nepal stands to lose US$ 460 million in the tourism sector alone due to the Covid-19 pandemic and it must diversify its tourism offerings if a recovery is desired. Building on a study of historical literature and contemporary trends in filmmaking, brand marketing and perception building, this paper argues that Nepal must invest in its culture and heritage to build an export policy around geographical indications (GIs), establish a new film production template, making it easier for foreign filmmaking companies to come to Nepal, and finally, reinvent its tourism policy in a world ravaged by the Covid-19 pandemic.

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Hutt, Michael. "Hodgson and the Hanuman Dhoka." Journal of the Royal Asiatic Society 5, no. 1 (April 1995): 1–10. http://dx.doi.org/10.1017/s1356186300013468.

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Brian Houghton Hodgson lived and worked at the British Residency in Kathmandu from1820 to 1843, and served as British Resident in Nepal for the last ten of these years.1 Hedied in 1894, and some 25 years after his death Perceval Landon wrote:Some time ago my attention was arrested by the remark of Mr. Cecil Bendall who, writing in 1886, while Hodgson was still alive, referred to him as ‘the greatest, and least thanked of all our English Residents’. It is difficult to dispute either adjective. Hodgson was indeed more than the greatest ofEnglish Residents. He was the founder of all our real knowledge of Buddhism. He was the only manwhose infinite variety of scholarship and interest could, unaided, have written the true history of Nepal.

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Sihlé, Nicolas. "The Navel of the Demoness: Tibetan Buddhism and Civil Religion in Highland Nepal." Religion 40, no. 3 (July 2010): 219–21. http://dx.doi.org/10.1016/j.religion.2010.01.007.

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Ayusheyeva, Dulma V. "TULKU INSTITUTE: TRADITIONS AND MODERNITY." Study of Religion, no. 2 (2018): 52–58. http://dx.doi.org/10.22250/2072-8662.2018.2.52-58.

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At the present stage of development of Tibetan Buddhism in the West, the tulku institution, which presence in this tradition is its main characteristic, began to take roots. In the past twenty years, Tibetan monks have begun to recognize the reincarnation of representatives of the lineage of succession, not only among Tibetans, but also Westerners. Analyzing this process, the author comes to the conclusion that the difficulty of introducing this model into the practice of Buddhism in the West is that Western adepts should agree that his teacher, the authoritative Tibetan lama, in his next birth can be identified in the person of a Western man and in this regard, there will be problems of relationship of students with the reincarnation of their spiritual teacher. The building of such relations is an increasingly important element in creating and maintaining the integrity required for the survival and further successful development of Tibetan Buddhism in the West. The author claims that, as a rule, children-reincarnates do not visit Western countries for various reasons. Many of them live in Tibetan monasteries in India and Nepal, where they are subject to strict regime and instructions. However, in the near future these children will grow into leaders of their societies located in Western countries.

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Werner, Karel. "Remaking Buddhism for Medieval Nepal. The Fifteenth-Century Reformation of Newar Buddhism (Routledge Critical Studies in Buddhism). By Will Tuladhar-Douglas. pp. xiv, 238. London and New York, Routledge, 2006." Journal of the Royal Asiatic Society of Great Britain & Ireland 19, no. 1 (January 2009): 141–44. http://dx.doi.org/10.1017/s1356186308009279.

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Acharya, Sushma. "Buddhists Tourism Promotional Strategy to Nepal." Research Nepal Journal of Development Studies 4, no. 1 (June 25, 2021): 14–26. http://dx.doi.org/10.3126/rnjds.v4i1.38048.

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Buddhists Tourism Promotional Strategy to Nepal is the study of Buddhist tourism and its promotional strategy of Nepal. Buddha was born in Nepal, so Nepal must be like Jerusalem and Mecca are for Christians and Muslims of Buddhist, but still, Nepal has difficulties inviting two million overall tourists. Why is it so? Nepal is the country of Buddha; every Buddhist must visit Lumbini Nepal at least once in a lifetime but still status of arrival of Buddhist tourists is considerably low. The main objective of the study is to find out the Buddhists Tourism Promotional Strategy for Nepal. It is a review paper on Buddhist tourism. For this federal, provincial, and local governments have to work effectively with the assurance of good governance on the specified programs.

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Padoux, André. "Sarah Levine & David N. Gellner, Rebuilding Buddhism. The Theravada Movement in Twentieth Century Nepal." Archives de sciences sociales des religions, no. 140 (December 1, 2007): 157–310. http://dx.doi.org/10.4000/assr.11113.

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Badal, Bharat Prasad. "Cultural Tourism: A Review of Karnali." Research Nepal Journal of Development Studies 4, no. 2 (December 31, 2021): 40–55. http://dx.doi.org/10.3126/rnjds.v4i2.42682.

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“Cultural Tourism: A review of Karnali” is the collection of facts of interesting cultural tourism attractions of Karnali province of Nepal. If there is heaven, it exists in Karnali. Its natural and cultural attractions accommodate a wonderland to visit. The paper is focused on the cultural attractions of Karnali Province. To generalize the facts of culture of Karnali from tourism perspective the study has been conducted. It is the scientific but descriptive literature review of available sources. The paper will be a perfect guideline for field researchers of cultural tourism in Karnali. In conclusion, Nepal is one of the pristine center of natural and cultural tourism attraction. Nepal’s most beautiful natural and cultural attraction is Karnali. There are around 30% of Khasaryan population in Nepal, literally originated from Khasasn kingdom. Karnali stakeholders must analyze the sentiment of Khasaryan of their ancestral kingdom with different programs and invitations. Karnali tourism is a set of distinctive material, intellectual, spiritual and emotional features of the society. It encompasses arts and architecture, historical and cultural heritage, literature, music, and the living cultures with their lifestyles, value systems, beliefs and traditions of Karnali. Specifically culture of Khasaryan, Mashto worship, Deuda, Himalayan Buddhism, Rara and pilgrimage to Kailash Mansarovar are the prominent cultural attractions of Karnali.

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Ranjitkar, Junu Basukala. "Earthen Stūpas of Pre-ancient Nepāl." Historical Journal 12, no. 1 (December 31, 2020): 55–69. http://dx.doi.org/10.3126/hj.v12i1.35440.

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The initial stūpas of pre-ancient Nepal were erected using earthen mounds. However, thePāli and Sanskrit Buddhist texts do not mention that stūpas have to be earthen mounds.Only the Pāli Jātaka story Sujāta mentions the presence of earthen mound stupa containingthe relics of a deceased person. The earthen mound stūpas were initially made in the Indiansub-continent after Buddha’s Mahāparinibbāna. There were ten preliminary stūpas thatwere erected containing the Buddha’s relics, a vessel and ashes. One of them, Rāmagrāmastūpa, is still in existence in its original form. When Emperor Asoka converted to Buddhism,he erected 84,000 stūpas with small relics of the Buddha, extracting those relics from theseven original stūpas. Not only that, he also went on to enlarge the size of a few originalstūpas using bricks in the construction process. Piprahavā stūpa of Kapilvastu, Nibbānastūpas of Kanakamuni and Krakuchhanda, twin stūpas of Dhamnihavā were renovated byenclosing the earthen mound with bricks. The Bhishvā stūpa of Birgunj and three stūpasof Pātan and a stūpa of kothuvahī are still in existence in their original form. However, allthese stūpas are enclosed by walls built in the later part of the centuries to preserve them.The Chārumatī stūpa and the Yampi stūpa were built in Vajrayāna tradition. However, inrecent times the infrastructure developments in the cities have led to the use of modernmaterials like cement and white plaster and altering even the architectural styles of someof the stupas. The north-east section of Chārumatī stūpa and the Yampi stūpa have sufferedthis impact.

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Tamang, Deepak Dong. "A Comparative Study of Bhavacakra Painting." Historical Journal 12, no. 1 (December 31, 2020): 80–96. http://dx.doi.org/10.3126/hj.v12i1.35447.

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The Bhavacakra is a symbolic representation of Samsara, a powerful mirror for spiritual aspirants and it is often painted to the left of Tibetan monastery doors. Bhavacakra, ‘wheel of life’ consists of two Sanskrit words ‘Bhava’ and ‘Cakra’. The word bhava means birth, origin, existing etc and cakra means wheel, circle, round, etc. There are some textual materials which suggest that the Bhavacakra painting began during the Buddha lifetime. Bhavacakra is very famous for wall and cloth painting. It is believed to represent the knowledge of release from suffering gained by Gautama Buddha in the course of his meditation. This symbolic representation of Bhavacakra serves as a wonderful summary of what Buddhism is, and also reminds that every action has consequences. It can be also understood by the illiterate persons not needing high education and it shows the path of enlightenment out of suffering in samsara. Mahayana Buddhism is very popular in Asian countries like northern Nepal, India, Bhutan, China, Korean, Japan and Mongolia. So in these countries every Mahayana monastery there is wall painting and Thānkā painting of Bhavacakra. But in these countries there are various designs of Bhavacakra due to artist, culture and nation.

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Höfer, András. "Tamang Ritual Texts. Notes on the Interpretation of an Oral Tradition of Nepal." Journal of the Royal Asiatic Society of Great Britain & Ireland 117, no. 1 (January 1985): 23–28. http://dx.doi.org/10.1017/s0035869x00154917.

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In a recent issue of J.R.A.S. (2, 1982, 205–207), Tadeusz Skorupski reviewed my Tamang Ritual Texts I, Preliminary Studies in the Folk-religion of an Ethnic Minority in Nepal (henceforth “TRT”). His criticism is based on some postulates that I question. And since ours is a controversy between two disciplines, namely philology and anthropology, I think it worthwhile to examine more closely some of the arguments put forward by Skorupski. The point at issue is our approach to texts of an oral tradition.Though neither Tibetans proper nor “Bhotias”, the Tamangs speak a language of the Bodic Division (in R. Shafer's terminology), and one component of the religious tradition is Tibetan Buddhism, which in the past exercised some influence on components of the oral tradition, such as shamanism and exorcism. An adequate interpretation of oral tradition, particularly in the diachronic perspective, necessitates some sort of cooperation between the Tibetologist and the anthropologist. Thus, my reply to the Tibetologist Skorupski is a programmatic rather than a polemic attempt.

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Gray, David B. "Rebuilding Buddhism: The Theravada Movement in Twentieth-Century Nepal- by Sarah LeVine and David N. Gellner." Journal of Religious History 32, no. 3 (September 2008): 380–81. http://dx.doi.org/10.1111/j.1467-9809.2008.00674_9.x.

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Mocko, Anne. "Rebuilding Buddhism: The Theravada Movement in Twentieth-Century Nepal - By Sarah LeVine and David N. Gellner." Religious Studies Review 35, no. 1 (March 2009): 77–78. http://dx.doi.org/10.1111/j.1748-0922.2009.01331_7.x.

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Badal, Bharat Prasad. "Buddhists Herminutics: An Analysis of Dhammapada in Sustainable Development." Research Nepal Journal of Development Studies 4, no. 1 (June 25, 2021): 27–43. http://dx.doi.org/10.3126/rnjds.v4i1.38035.

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Gautama Buddha, the emblem of peace and love, pioneer of Buddhism, was born in Kapilabastu, Lumbini, Nepal. The peace and love. Compassion in Buddhism is the basic element of Sustainable development. Thus Buddha is the pioneer of sustainable development. Buddha’s text Dhammapada in the present sustainable era is more relevant than past. The paper deals with the hermeneutic analysis of Buddhist’s text Dhammapada in sustainable development. Hermeneutics generally starts from the context of the historical text and ends with the contemporary general understanding. Hermeneutics is concerned with the construction of meaning within the relationship between author/text/reader, and the overarching paradigm. It is the relationship between Buddha, Dhammapada, and sustainable development. It follows six steps as below: 1. Observation and Contextualization; 2. Structural Analysis; 3. Correlation and Interpretation; 4. Fusion of Horizons in Application; 5. Reconstruction, and 6. Generalization of Understanding of the text. The main objective of the study is to find out the contemporary contextual general understanding of Dhammapada in the sustainable development era. The final standpoint of the hermeneutic analysis of Dhammapada on sustainable development is that the peace and prosperity of the people on the planet are only possible through the meaningful partnership in environment protection and right livelihood.

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धमला Dhamala, गणेश Ganesh. "लिच्छविकालीन नेपालको शिक्षा {Education in Nepal during the Lichchavi period}." Educator Journal 10, no. 1 (July 27, 2022): 76–81. http://dx.doi.org/10.3126/tej.v10i1.47004.

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प्रस्तुत अनुसन्धानात्मक लेखमा लिच्छवीकालीन नेपालको शैक्षिक व्यवस्थापनको चर्चा गर्ने, शिक्षा विकासमा तत्कालीन राजाहरूको योगदान पत्ता लगाउने र तत्कालीन शिक्षा प्रणालीको विवेचना गर्ने उद्देश्य राखिएको छ । अनुसन्धानका क्रममा द्वितीय स्रोतको प्रयोग गरी दस्तावेज अध्ययन गरी सूचना संकलन गरिएको छ । जसमा गुणात्मक अनुसन्धान विधिको प्रयोग गरिएको छ । लिच्छवीकालीन नेपालमा अनौपचारिक शिक्षा पद्धति भए पनि राजाहरूको शैक्षिक विकासमा महत्वपूर्ण योगदान रहेको छ । शैक्षिक व्यवस्थापनका विभिन्न निकायहरू (अग्रहार) गठन गरिएको देखिन्छ । संस्कृत र बौद्ध धर्ममा आधारित शिक्षा प्रणाली गुरुकुल पद्धतिमा आधारित भएर सञ्चालन भएको पाइन्छ । नेपालको आधुनिक शिक्षाको आधार प्राचीन वैदीक शिक्षा तथा लिच्छविकालीन शिक्षा नै हो । तत्कालीन राजाहरुको पूर्ण योगदानमा विभिन्न निकायहरु मार्फत अनौपचारीक शिक्षा संचालन गरिएको थियो । यस्तो शिक्षा पद्धतिमा संस्कृत तथा वौद्ध धर्ममा आधारित भएर शिक्षा प्रदान गरिन्थ्यो । शिक्षाको मुख्य उद्देश्य आर्दश नागरिक तयार गर्नु तथा राज्यलाई आवश्यक पर्ने जनशक्ति तयार गर्नु रहेको थियो । शिक्षालाई व्यवस्थापन गर्ने कार्य प्रत्यक्ष रुपमा राज्यले नै गर्दथ्यो । {The purpose of this research article is to discuss the educational management of Nepal during Lichhavi period, to find out the contribution of the kings of that time in the development of education and to analyze the education system of that time. During the research, information has been collected by studying documents using secondary sources. In which qualitative research method has been used. Even though there was an informal education system in Nepal during the Lichchavi period, the kings had a significant contribution to the educational development. It seems that various bodies of educational management (Agrahar) have been formed. The education system based on Sanskrit and Buddhism is based on Gurukul system. The basis of modern education in Nepal is the ancient Vedic education and Lichchavi education. Non-formal education was conducted through various agencies with the full contribution of the then kings. In such an education system, education was provided based on Sanskrit and Buddhism.The main purpose of education was to prepare ideal citizens and to prepare manpower needed by the state. The work of managing education was directly done by the state.}

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Albedil, Margarita F. "People who never have widows." Asia and Africa Today, no. 10 (2021): 65. http://dx.doi.org/10.31857/s032150750016843-9.

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The research article is focused on the peculiarities of the ethnocultural identity of the Newars.This is one of the many Nepalese peoples that is practically not studied in Russian oriental studies.Newars are considered the descendants of the ancient population of the Kathmandu valley,but it is not known for certain whether their ancestors were indigenous here or came to the valley from other places. Currently, the number of Newars is about 1.5 million people, this is the 6th population of the people of Nepal. They live mainly in the cities of the Kathmandu Valley.The Newars have long been famous as the creators of a rich and original culture. Their pronounced eth-nocultural identity has deep historical roots, and among its distinctive features there are many unique ones.The Newar religion is a synthe-sis of Hinduism and Buddhism, while many of its features are enshrined in a strictly ranked caste society. The caste system originally associated with Hinduism extends among the Newars and Buddhism, although initially it was incompatible with it. A distinctive feature of the social life of the Newars is the guthi, social and religious formations that regulate and control the social and ritual life of the people and help them maintain internal unity.Unique features are also preserved in ritual practices, for example, in the ihi wedding ceremony, during which girls are symbolically married to the deities Vishnu-Narayana and Surya.When a girl later marries in the usual way and her husband dies for whatever reason, she does not become a widow.The cult of the living goddess Kumari is also unique.

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Yu, Wenshuo, and Zitong Huang. "Current Situation and Countermeasures of Higher Education Development in South Asian Countries." Journal of Education and Educational Research 1, no. 2 (December 18, 2022): 146–49. http://dx.doi.org/10.54097/jeer.v1i2.3700.

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In this paper, the level of higher education development is a concrete manifestation of a country's scientific and technological level. As one of the four major civilizations in the world and the birthplace of Buddhism, South Asia has lagged behind in the development of higher education due to long-term poverty, dense population and other factors. Now, in the context of the 21st century, South Asia's economic and social development has entered a fast lane. It is of great significance for the development of higher education in South Asia to cope with challenges, solve the current difficulties in the development of higher education, strengthen cooperation with the world, improve the quality of higher education, and cultivate more high-quality talents. Therefore, we should strengthen international cooperation with foreign countries, make full use of international assistance, adjust the investment structure of human resources internally, strengthen the development of distributed education and multilingual education, and promote the development of higher education in Nepal in a multi-pronged way.

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Ulak, Nimesh. "Prospect of Pilgrimage Tourism in Namo Buddha Area, Kavre." Gaze: Journal of Tourism and Hospitality 13, no. 1 (January 4, 2022): 1–26. http://dx.doi.org/10.3126/gaze.v13i1.42039.

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This paper tries to find out the prospect of pilgrimage tourism at Namo Buddha, Kavre, Nepal. There is found limited academic work on pilgrimage tourism in Nepal; however, no evidence of study could be traced on Namo Buddha that is based on pilgrimage tourism perspective. A pilgrimage is an ancient form of religious travel where people make a journey to the place of their belief for experiencing spirituality. Namo Buddha is one of the sacred Buddhist shrines and important pilgrimage sites for Buddhists as they believe the relics of the previous life of Lord Buddha are kept at Namo Buddha Stūpa. Namo Buddha stūpa is also considered to be one of the holiest stūpas in Nepal including Svayambhu Stūpa (Svayambhu Mahachaitya) and the Bodhnath Stūpa (Khasti Mahachaitya). This stūpa commemorates the Buddha Śakyamuni’s sacrifice of his body to a starving tigress and her cubs in his previous life. Nepali people call this site Namo Buddha, Newars call Namo Buddha as Namura and Tibetans call it as Takmo Lu Jin. The place has a huge potential to attract both Buddhist and Hindu pilgrims including international tourists from all over the world. This place offers other attractions and activities besides pilgrimage-based elements such as sightseeing of heritage town; spectacular Himalayan ranges; paddy field terrains; hilly forests; soft adventures experience; and so on. Religious tourism and pilgrimage tourism are interchangeably used in this study and the paper is based on both the primary and secondary data. Exploratory research has been carried out to examine the religious and economic benefits of pilgrims at this site. It also tried to investigate locals’ perspectives on pilgrimage tourism development. Meanwhile, this paper not only studied prospects of pilgrimage tourism in Namo Buddha but also attempted to find out and highlight how the Covid-19 pandemic has impacted the destination.

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Rospatt, Alexander von. "Sarah LeVine, , and David N Gellner, . Rebuilding Buddhism: The Theravāda Movement in Twentieth‐Century Nepal. Cambridge, MA: Harvard University Press, 2005. $45.00 (cloth); $22.50 (paper)." Journal of Religion 88, no. 1 (January 2008): 137–38. http://dx.doi.org/10.1086/526384.

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Oppitz, Michael. "Entering a Bolted PlaceThe Navel of the Demoness: Tibetan Buddhism and Civil Religion in Highland Nepal. By Charles Ramble. New York: Oxford University Press, 2007." Current Anthropology 51, no. 1 (February 2010): 147–48. http://dx.doi.org/10.1086/649633.

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Dhakal, Devraj. "Differences between Sanatan Hindu and Buddha’s Teaching." Research Nepal Journal of Development Studies 2, no. 1 (August 15, 2019): 56–62. http://dx.doi.org/10.3126/rnjds.v2i1.25231.

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The basic philosophy between Sanatan Hindu and Buddha’s teaching is the study of humanity for emancipation. Most of the hardliner Buddhists and some communal by birth Brahman are dividing the people in two sects. Sanatan Nepali Hinduism and Original Nepali Buddhism cannot be separated. Politically contaminated so called scholars are dividing and manipulating the fact. Honestly, Swyamhu is Shambhu and Pashupatinath is Buddha. Both the ideologies are simply a vehicle to emancipate human life. To find out the basic differences between two philosophies from selected two texts, the study is being conducted.

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Adhikari, Deepak. "Saturday Diary: Far from Nepal, Pittsburgh Felt Like Home." Journal of International Students 1, no. 2 (July 1, 2011): 35. http://dx.doi.org/10.32674/jis.v1i2.549.

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When I arrived in Pittsburgh in the end of March, I got a new address: 10 Allegheny Center, Apt. 115. Here, on the North Side of this bustling city, I sought to create a home away from home. A framed picture of Pittsburgh at night adorned the most expansive white wall, but I wanted to make my Allegheny Center apartment Nepali, too. I hung posters from Nepal--of Kumari, a living goddess; of Swayambhu, a Buddhist temple in Kathmandu; of Nyatapola, a temple in the ancient city of Bhaktapur. I uploaded Nepali songs to my laptop and hummed them as I cooked Nepali food.

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Bhusal, Indra Prasad. "Fiscal decentralization in Buddhist economics: An interactive analysis from Lumbini." Research Nepal Journal of Development Studies 1, no. 1 (October 5, 2018): 32–41. http://dx.doi.org/10.3126/rnjds.v1i1.21272.

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The main objective of the article is to identify the basic elements of Buddhists Economics applicable to fiscal decentralization. The study reviews the Buddhists Economics and Fiscal Decentralization from global perspective. Fiscal decentralization is the process to deliver the power and resources to the grass root level of governance. If the governing body is able to impose the Buddha’s ideology in the policy, certainly resource allocation conflict will be minimized.Methodologically the researcher has conducted interaction programs among Buddhists economists, scholars and academicians available in Lumbini– the birth place of Buddha. The author has analyzed the facts matching with literature review and focused group discussion in Lumbini. The study has identified elements of fiscal decentralization from Buddhist Economics. These elements can be a guideline for noble scholars, academicians, researchers and policy makers of fiscal decentralization from Buddhists economics.Research Nepal Journal of Development Studies Vol.1(1) 2018 32-41

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Turin, Mark. "The Navel of the Demoness: Tibetan Buddhism and Civil Religion in Highland Nepal. By Charles Ramble. New York: Oxford University Press, 2008. iv, 394 pp. $89.00 (cloth)." Journal of Asian Studies 72, no. 3 (August 2013): 715–16. http://dx.doi.org/10.1017/s0021911813000843.

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Journal articles on the topic 'Buddhism, nepal'

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